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V:crsc fiG
In the same way the bridegroom also, who, after
who is without a defect, abandons her, shall be punished
ma.rry ing 0. gir I
with a thousand
That bridegroom, however, even before the marriage, ant of malice
5 &c. and of wickedness f.lsely charges the girl with defects such as
epilepsy &c., which do not exit, shall be punished with a hundred
pa7}as; This is the meaning. A will he described hereafter.
For the bridgroom also for not disclosing his own defect, Narada'
mentions a penalty, "By concealing one's own defects, he who secures
10 (a bride), donble shall be the punishment for such a bridegroom, the gift
shall be rescinded, and the woman return. "
Katyayana also: "Where a man accepts the hand without dis-
closing the defect in the bridegroom, or makes a request, he shall not
obtain what is given. In regard to the defect of the girl also,
15 this is the rule ;' the giver shall be punished, also the bridegroom; the
giver shall give back whatistaken, but this, not in the case of a couple
who have begotten issue. "
\ "Who have begotten issue' i. e. to whom issue is born.
lYIITAKSHARiL
20 In the text' "not belonging to another &c." it has heen declared
that one should marry an Ananyapfirva-one who has not been pos.
sessed by another; what is the nature iJf anyapurva? So, the Xuthor
proceeds
Yajiia valkya, Verse 67.
35 ' She, on whom the sacrament of marriage is again
performed, is called a Ptmarbhzi' whether she be virgin
or deflowered. She is called a Svairir}l, who abandoning a
husband, at her will resorts to one belonging to her own:
vm'r}a. 67. .
1. Not found in Ihe published edition.
2. V BIBB 52 above. is Dr better rending.
3. Note also M.nuOhIX, 176; and Oh. XVII. 19-20. 'If <ifr<rrt
"fithg"io41''ii: \I, "fR<'ff "'" ",g''1'lT'll'!i1r \II !!'lmr'll\l. 1\ 'Ii "f 91
.m"g1;r-;'!l'<i f.r,;f,'r 'l:1i: 91 \If 'l'Ii'f'lI'it " '10 II "
_ . See ,Nrtrada Dh. XII. 46-53, where in verse 45 seven classes of
have been desoribed:-
t!W91: m'W'l" \ll! tl\mf 'l'U;;;'W. I film ,'1["./1 i! "filiiNf Il
and the three kinds of Punarbha nod lihe tour ktnds of Swairini hmve been
fu{ther detailed in verses 46-48 and 49-53 re'peotvedy.
:-The anyapurva is of two kinds-the
Punarbhu, and the Svairi1}i. The Punarbhu is again or two kinds
, deflowered ' and' virgin
Charactaristics of Of these two,"the "deflowemd" is
187
an Anyapnrva. onc who, even before marriage, bad the taint 5
of a connection with a man. An
moreover, is one who is deflowered after the ceremony (of marriage).
She, moreover, who having abandoned a child husband at her
will resorts to a man of her own oluss, is a Savaili1:!.
Virmitrodoya. 10
It has been stated tbat one sbould wed a girl wbo'h.s not belonged
to anotber ananyapurvikam. There, in anticipation to t.be quest.ion, wbat
kind is an anyaparvika, the Author states
Yiijiiavalkya, Verse 67.
An ananyapurviha is of two kinds. PunarbM and Sioair;ll'. Of 15
these, one on whom a ceremony of marriage is perfomred another tiroe
is aPunarMu. She, however, abandoning a child
'
husband. Kamato, 'at her
deBire,' i.e., eveD without 0. ma.rriage ceremony, resorts to one of her own
is a swairi'l}i.
PunarbMt again is of two kinds, deflowered, and virgin. Deflowered- 20
one who!bad had 11 sexual connection. Tbis, moreover, is ,by
implication. For it shonld be observed, that one even though not married,
when having had a connection witb another man is an anyaparvika.
Tbus the net meaning is tbat one who was either married or had
connection with another man must not be taken in marriage. 25
MIT AKSHARA
Thus a prohibition of a marriage with an anyapurvil being
reached in every way, the Author now mentions a special rule.
Yajilava,lkya" Verses 68-69.
To a sonless ( widow) ,being permitted by the Guru,' 30
the younger' brother of the husband, with the desire for a,
1. is a better reading Na1'ada charncteries such n onB as th" secorid kind
of PW1Q1'bhu.
2. Guru-i. o. n senior in the fomily. This rule in Verse 68 ie lrnQWD,
as the 1'fiii'1 or the Levirate. See Menu IX. 59-60
3. rho edder brother is like. fnther,
188
Mi tnksbCtra-Niyoga
[
YdhavalT,ya
Verses os-tJo
son, or a. Sapinda or a. Sagotra, being a.nointed with cla.rified
butter, ma.y a. -p-proa.ch when in sea.son, 68.
UnW the occurra.nce of conce-ption, should he go, fa.llen
otherwise will he become. ""fn the ma.nner under this rule a.
5 son born sha.ll be (known a.s) his son. 69.
lVIITAKSHARA: A-putram Sonless i, e. one who has not got
a son, a.nujiiato being permitted by the father or others for (raising)
a son husband's younger brother, or a Sa-pinda as has
10 already been' defined, or a Sagotra. Among these on the failure
of the (one mentioned) first, the next in order
being anointed in the whole body with clarified butter, rtaveva only
when she is in season, as will be described later on, iyat he should
approach, until conception is produced. IE, moreover, he goes
15 even arter, or anya.tha. otherwi8e i. B. in any other manner,
he becomes fallen.
Anena. vidhina in this manner under this rule, produced, of
him who bad married her before, he becomes a son.
This has a reference to girls promised to be given, so holds
20 the revered Acharya.' as it has been ordained by Manu',
"A maiden whose husband dies arter troth verbally plighted, such a
one under this rule her brother-in-law may know. "
Viramitrodaya.
The incidence of marriage and consummation bsing the same in
25 their commencement an,l coutinnance, as everyone IDnst not marry a
woman who has belonged to another, ehe must not be sexually
approached also, To Bach a genenl rule, the Author stateB a Bpecial one.
Vajilyavalkya Verses 68, 69.
30 ilput1'am, 'devoicl of a proper son,' when permitted by the
husband, father-in-law, etc., of the woman, 'npon a desire in her for a
80n " i.e., upon a desire for begetting D, Bon, deva'l'al}" 'the husband's
brother', Or in his absence his "apinq,a, or in his absence even a non-
sapinq,a bllt 11 sagot"a, not being of an inferior var,1.a, at the period of
1. i. 0, ViBwarupiichluya
t
Bee Introduction p. 2. In the commeu-
tn.Ty of however, aIter 0. long he records the conclu3ion
that the ".yogo has been mentioned for the gudr"', See Poge 76 'l"<i
:;'f\i: \
2. Oh. IX. 69,
YdjRaoalkl/a]
Verss. 68-09
Viramttrodnyn-Thll Bon of two fat hera.
189
menstruction, with the entire body besmeared with clarified butter,
shonld approach.
By (the use of) the expression 'with a desire for a son,' tbe sexual
connection with a Larren woman for enjoymeut has been excluded.
Iu this respect Manu' states a special rule: "From the 5
husband's younger brother, or from" Sapin4a, by a woman who has
been properly authorised, the desired issue should be secured, npou a
failure of progeny."
Yama: "At the period, when she has bathed, restmined in speech,
in a dark night, without letting her have the smell or touch of bis 10
moustaches, nails or bair."
"Ou an appointed woman, by one of t.he same or a supe-
rior var?,a, '" son begotten is tbe Bon". Manu': "One who is
born of the wife of one who is either dead, impotent, or diseased, when
the wife was duly appointed according to one's laws, such a one should 15
be known Be a R*hetraj" son."
The Author mentions a speci"] condition.
'until the occurrence of conception'. By this, connection during
conception stands prohibited. After delivery, however, in the case of
tbe issue being II daughter, or not fit, or immediately dead, he should 20
certainly have conneotion again, since Manu has nsed the word
'desired '. Aud what is desired is the absence of tbat which would
induce an incapacity for the 'IT nidika performances of a son, otherwise
the connection would be in transgression of the prescribed Jules. For
Manu' also: "Those two who wbile under appointment, discarding the 25
rule, if they carryon according to their pleasure both of them become
degraded as guilty of an incest with ". son's wife or with a preceptor's
wife."
Anenetyadi ' nnder this, etc.'. Therefore, with such a one even
though not owned by anot.her, having connection is no Bin; since it has 30
the sanction of the rule regarding the begetting of II son.
This is tho meaning. He is of tbe ownsr of ths wife; such is the general
}anguage.
5
1. Oh. lX. 50.
20 Dh XV. 3.
3. Ob. IX, 167.
4. Oh IX. 63
5. m<n9Ff:[General :feeling or opinions,
190
.,:.R1J, adultcrtss.
[
Yajiiavalkya
Vers68,68-69,
When, however, the busband's brotber &c. being without iSBue,
enters into an agreement, viz.: 'Here the child which will be born shall
belong to us two equally' then that Bon: becomes the son of both the
owner of the Beed and of the soil. That Manu
l
has said: "By a special
5 agreement as to Bowing, where the soil is given for the seed, of that both
are regarded ae sharers, the owner of the Bead as well aa of the Boil,"
It may be ao. But it would be in conflict with this text"
"Never should a widowed Woman be appointed for
An objection. another hy (members of) the twice-born classes; indeed
10 by appointing for another, they would ( be guilty of)
destroying the ancient law"
Thie has been summed up by Brhaspati thus: "The niyoga has been
mentioned by Manu, and has been prohibited by himself also. On
acconnt oftbe deterioration dne to the yuga (cycle time), it is not possible
15 by others to have it performed according to the rule. Men in the Krta
and the Treta yug'" were accomplished in austerities and knowledge as
also in the Dw{),p"ra. In the Kali age loes of potentiality in men is
produced. Tue several sorts of Bans aB were made hy the ancient Bages in
times past cannot now be made by modern immasculated men. "
20 MITAKSHARA.
The author states a rule regardiug unchaste women.
Yajiiavalkya, Verse 70.
Deprived of authority, without a toilet, with food
barely sufficient to sustain the body, humiliated, sleeping on
25 the floor, an unchaste wife should be thus compelled to
dwell. 70.
MITAKSHARA.:-She who commits adultery, she t!ttadhi-
karam, depl'ivd of authority 4. e., the maintenance of servants and
_ the like powers and the management taken a way; malinam, without
30 a toilet i. e., without collyrium, ointments, white cloth, or ornaments;
l'indamatro,[!ajivinim, with food ba1'ely 8!fificient to maintah
f
tlte
1. Oh IX. 53.
2. Oh. IX. 64.
, ,
YdjilavaZkya]
VereB 70 '
VirDmltrodnyn-PcntJlCC tor" adultery.
body i. e. having a meal just sufficient to snstain life. By censure &0.,
:paribhfrtam, h!tmiliated, sleeping on the ground
*Page 18. fioor, must be compelleed to dwell, only in
his own house.
i91
This is with a view to produce repentance, and not as a purifi- 5
cation; for the rule of purification has been separately laid down'
"What ( bas been laid, for men ( for adultery) with others' wives let
that penance be caused to be performed by 'her."
Viramitrodaya
As for a man, for a connection with one who had belonged to 10
another and the transgression of the rule, so it is a sin for a Woman also
in having connection transgressing the husband. To indicate this
the Author mentions 80 ( process of) humiliation
Yajnavalkya, Verse 70.
Vyabhickdri7Jim 'An unchaste wife' i. e. having (with another man) 15
a connection otherwise than as ordained; rl;tddhikardm 'deprived
of authority, i.8. without the power of giving maintenance to dependants,
and the like authority; Malinli1n, 'without toilet, i. 8, without collyrium,
ointment while alone, or ornaments, being allowed only such a meai as
is barely sufficient to sustain the body; paribkfttdm, 'hnmiliated', i. e. 20
reproaohed, Or with an emaoiated body, sleeping on the ground fioor, must
be made to reside in one's own houee.
This, however, in an adultsry with one not 'of an inferior varna.
For otherwise Bays: "She who haB been by one of 'an
inferior should be cast off and killed also." This, moreover, 25
by way of preventing a repetition of adnltery, and not as a purification,
sinoe a separate penance has been ordained by !VIanu:! "What (has been
laid) for men (for adultery) with othere' wives, let the penance be caused
to be performed by her".
lVlITAKSHARA. 30
The Author propuuda the followiug Artha vMa by way DE
indicating a light penance for her
" -
YAJNAVALKYA, Verse '11.
Soma gave purification to these, the Gandharva,
sweet speech; the Purifier, the universal :purity; and 35
hence,indeed women are always :pure. '11.
1. By M.nu Oh XI. 176,
1!l2
lViiUl>shBrA.-E;/i'ect of U",haGtity.
[
Ydjnavalktta
Verse 71.
marriage, Soma, Gandharva, and
Agni having enjoyed women gave them respectively purification,
sweet speech, and universal purity. Therefore women are to be always
considered to be .' pure" i. e . clean for a touch, emhrace, &c.
5 Viramitrodaya.
For a mental aberratIon and similar smaller faults by women, thiS
rule does not hold. To point this out, the Author extols women
Yajnava1kya, Verse 71
By Soma and others pleased after enjoying in different stages
10 was given to the women the boon of purity, sweet speech, and ab80lute
fitness for the sacrificial performances; therefore tbese are 'pnre' i. e. the
meaning is that by sligbt causes of ioo purity they do not become tainted.
Not that there is no hlemish in her. To. remove Buch a
doubt, the Author proceeds
15 YajIiavalkya, Verse '12.
From the (effect of) unchastity, the pUrification
is at the season; in case of conception abandonment is
ordained. So also in cases of causing destruction of the
phcetus or of the husband, and the like acts, as also,for
20 ( committing) a heinous crime. '12.
:-From unrevealed mano-vyabhieha.ra.t,
mimtal unchastity, i. e. from the desire for enjoyment from another
man the unholiness that arises of that, rtau, at the season i. e. at the
appearance of the .menses, s'uddhip., is the pu,ijicati01'. When,
25 however, caused by (adultery with) a s'udra. and there has been a
garbha, conception, ( then) tyagap., abandonment.
As it has been observed
1
:-"The wives of BdthmsJ;lss,
and Vais' yas having adUlterous intercourse with a
S'udra, ma.y become purified by a penance, if no issue is born,
not otherwise".
30 So also garbha-va.dhe, for destorying the phaJtus, bhartr-
V'a.dhe killing the hl!sband," and also mahallatake, ( committing)
a heinous crime, snch as Bri1hmicide, &c. and the like. By the UBe of
1, By . 8oo0h. XXI. 12.
Ydjnavallcya ]
Verso 72.
_. ._._--
Mitakshara:" Ydvakavrata.
word Adi and the like, it is intended that in the case of an adulterous
intercourse with a pupil, etc, also should she be abandoned. As it
has been ordained by Vyasa:
1
"But these four must be abandoned,
viz., one who has intercourse with a pupil or with the Guru, and
especially one who murders her husband, and who commits adultery 5
with ajlmgita.'" Jungita (an outcaste) is the issue of an inverse'
connection, such as aharrna1cars' and the like.
The abandonment is only in regard to carnal connection Dr
( allowing her to join in any) religions ceremonies, and not expulsion
oE her from the house, because of the ruleS "she should be kept 10
confined in one apartment."
Viramitrodaya.
Although small, a siu does certainly occur. That, moreover, dis-
appears merely by the appearanoe of the menses and'no expiation is to be
made in such a Case. So the Author says 15
Yajiiavalkya, Verse 72.
Vyabhiaht!.ro,t, 'from unchastity.' i.e. in the case of mental un-
chastity or the like. The use of the (oblative) case termination' is poetic.
Here also Manu': "By menstruation, a woman mentally vitiated."
Similarly they say that even in the case of one enjoysd by another 20
by (the use of) force, the pnrification is also by menstruation alone.
Some, however, say that by purification is meant only for intercourse; a
small expiation does certainly remain (to be performed); by reason of this
text n: "In the case of a mental nnfaithfulness, (the wife)
shall live on barley' or rice boiled in milk for three days, and sleep on 25
the grouod of the floor. Thereafter, upon the expiry of the third day, she
shall be immersed in water, and (the hl1sband) shall offer eight hnndred
burnt oblatioDs of the gl1yatri with the head", and it is known that she
bacorn,as free."
1. See Va,iShtha Oh. XXI. 10.
2 ;;#Tiil'I'Tffi.
S. see Oh. IV.
4. i. B. tftnners, shoe':I!DlLkera &0.
5. See Mann Oh. XI. 116.
6. i .. 01 the Obl.tive O.,e,
S. ' Oh. XXI. 6.
7, dh. V. 107.
9. Thi, is called the '1f'l'l''11[. 10, i. 8. of the
25
i94
Vlramltrodaya-:-CarnaZ intercourse-(Jffect oj
[
-Y4iiiauailcya
Verse 73.
In the case of a greater sin, however, the husband, or the kinsmen
mnst not allow her to live iu the honse; so the Author says, garbh.e iti,
'in case of concepcion &c.' If oonception takes place of a wo-
man from a (3'(;dra, abandonm,ent is ordained. "That" says
5 "the wives of Bril.J;tmalfRs, and V.isyas having adnlterous inter-
course with a S'udra, may become pnrified by a penance, if no issne is
born; not otherwise."
If the heinous crime of the of a phretns, or the
murder of the husband is committed, tbe woman must be abandoned.
10 Tbe word Ad;, 'or the like,' is (nsed) with a view to include one having
intercourse with the pupil, one having connection with a guru, and the like
So says "These four, however, must bs abandoned, viz.
one who has interconrse with a pupil or one having intercourse with a
guru, aud especially the murderer of the husband, a8 a180 one who has
15 intercourse with a jungita." A jungita is one born of an inverse
20
'conneotion.
Manu' also: "Moreover, a woman, who after menstruation does
not approaoh her hnsband, she shonld be proclaimed in the town as "
murderer of pbmtus, and must be bani81.ed."
Mitaki!hara:-The Buthor describes the reasons for a
marriage
Yajiiavalkya Verse 73.
The liquor-drinker, the.: eliseased, the cunning, the
barren, one who destroys wealth, not of pleasant-speech, and
25 also one who bears female children Should be superseded; so
also the man-hater. 73.
who drinks iutoxicating liquor is a
sudl.pl, the liquor-drinker, even though she be .. S'udrd woman,
as the prohibition is general viz'; "HaJf the body of the husband
30 falls, whose wife drinks spirituous liquor."
Vyadhita., diseased, i. B. one afflicted with a chronic disease
dhurta, cunning i. e., inconsistent; vandhya., barren i. e. issueless.
1. Ob. XXI. 12.
2. Oh. XXI. 10.
3, Not found in the publiehed edmon of M.uu.
See Vasi,hth. :X:XI. In; the second h.Ws f<j-rpfct I
VerBIl 73.
Arthagbni, one who destroys wealth i. e. who destroys or squanders
away wealth. ApriyaI)1wada, not of pleasant speech, i. e. who speaks
harshly. Striprasiifi, onewhobearsjemale children i.e. who gives birth
to female children (only). the man-hater. i.e. who
195
always does something injurious. 5
The expression adhivettavya, should be superseded, is
. connected with each. Adhivedalla,' supel'session, means taking
another wife.
Viramitrodaya.
In the text" one who has not swerved from his vow of celibacy," 10
and like others, it is only of the unmarried person for whom the right of
marriage exists under the express text. There, intending a secondary rule,
the Author mentions 11 second marriage.
Yajilavalkya, Verse 73.
Some, however, introduce this verse thns :-It has been stated that
'in caSB of a conception, abandonment is ordained '. Then, if there is 15
no cessation from desires, how should one remaiu without an order in
life, as remaining without an order has been prohibited. Anticipating
this, (the Author says).
One who drinks spiritnous Iiqnor is a Surftpi, 11 woman, twice-born; of 20
the Vyftdl!itr1, 'diseased', i.e., afflicted with a disease. Diseases, it should
be observed, such as leprosy, etc., as are a hindrance to the performance
ofVaidic rites as also epilepsy and the like, which are an impediment to
the worldly acts. Dhl1rt(t, 'Cunning', who is in the habit-of deceiving the
husband. Vandl!ya,' barren', is well-known. Arthaghni, 'one who on 2j
account of extravagant expenses is in the habit of destroying wealth.'
Apriya'lfAvadft, 'not of a pleasant speech', i. e., one who speaks harshly.
Str,prasl1!L, 'one who bears female iseue,' i.e., Who givee birth to
d.ughters only. This can be known either on the strength of sciences
such as palmistry or phrenology, etc.; sometimes by the habit of at onoe 30
suspecting a tendency for it on account of having seen womankind often
'the man-hater', habitually hating the hnsband, or
averse to a man's company. These' should be superseded', i.e., should
be joined to by a co-wife.
1. Balambhaj;t. add, 'frim'rNItf'lii''i6",,,,gv'IlI'fofr-i, e. who hate, he;
husband's relations, such Dog the father-in-law &c.
Ses al,o Manu Oh. IX, 77, 78,
196
. Vlrnmltrodayn-Evcu at the hU8bo.nd
1
a will.
[
Y
4J
iiavalkya
Verss 73
Here Manu' states a special rule: "A barren wife sbould be'super-
seded in the eighth (year); while in the tenth, ODe whose children die; in the
eleventh, one who is the mother of daulihters (only); while one who is of
a harsh speeoh, immediately." After the words' eighth, &c,' the word
6 year is to be supplemented. Since Devala has observea thllt "For eight
years, the husband should wait for his wife aftor the limit."
Iltiprasavtim, 'atter the limit' i.e" not menstruating even at the proper
time.
This, it appears, is with a view to decide the canses for supersession.
10 Thus, therefore, in whichever causes for supersession, time has beeu
prescribed, in all these by whatever time that (cause) can he determined,
that time must be awaited for.
This, moreover, is an enumeration of canses fixed for a supersession.
At his desire, however, even under other conditions (there) may be a
15 supersession. That is stated by Devala: " Having married one, wben
a man desires to have another for pleasure, if competent, he should
satisfy the first by wealth, and marry another." Samartlta/!, ' competent,'
One having sufficient money i.e. as much money as is enough for the
purpose of bringing about the satisfaction of the wife.
20 As for what has been abservBd by Apastamba': "Wben a wife
is dutiful aud has given birtb to children, another must uot be made;
if either be wanting, he may make," that should be interpreted as
applicable to a subject not covered by the text of Deva1a.
YS,jiiavalkya, Verse '14.
25 The superseded. (wife) however, should be main-
tained., otherwise great sin will occur. Where there is
harmony between the husband and wife, there the three
vargas' prosper. '14.
:-Moreover, she, adhivinna, the superseded
30 (wife), even as before, with gifts, honour, and good treatment bhart
avya, should be mainta'ined; anyatha, otherwise, by not maintaining
her there would be mahat apul)yam, great sin; and a penalty also,
to be described presently.
1. Oh, IX. 81.
2. Dharmasutra II. 6. 11-11-12.
3. i, c. the first three 01 the four !l1illl'l\e.
." .. ~ . - - -
~ .. - - ~ - -
Y dj1J.avalkya ]
Verse 74.
Viramltrodnyn.-Liabilily fOI' maintenance.
197
Not that by giving maintainance tbere is merely an avoidance
of an unmerit.
1
For yatra dampatyoranukulyam, wh6l'e there
is harmony between tbe husoand and wife i. e. nnity of heart, there of
the Dharma, Artha, and Kama is II daily increase.
Viramitrodaya.
Even if the fault exist which affords", ground for supersession,
the superseded wife must necessarily be maintained, and not that on
"ccount of that fault there is an a.bsence (of responsihility to maintain);
so the Author says
Y1ij5avalkya, Verse 74 (1).
5
10
E n a ~ 'sin.' Otherwise, for non-maintenance says Manu': "More-
over, the woman wbo has been euperseded, if she goes ant of the house
under affliction, she shonld be immediately kept under restraint, or she
may be abandoned in tbe presence of tbe kinsmen." So also': "She.
however, who although afflicted with a disease, is intent on the hnsband's 15
welfare and is also endowed with character, may with her consent be
superseded; but on nO account must she be insulted."
Moreover, by the maintenance of a superseded wife, not only is
there tbe avoidance of a sin, but on the other band by maintaining ber
who is useful in (the furtherance of) the three objects in life' the three 20
objects in life would be developed by their mutual concord; sO the
Author says
YajIiavalkya, Verse 74 (2).
Yatra 'Where' i. e. in the house-holder's stage, anukfl-lyam, 'har-
mony,' concord, t"ivargo, 'the three objects in life, i. e. the Dharma, 25
Artha, and Kama, vardllate ' prosper,' for generating acts which are its
causes; since these can be accomplished by both the couple by mutual
agreement.
1. Not only is there a negative result, but a positive acquisition aleo.
2. Oh. IX. 83.
3. Manu Oh. IX 82.
198
Mit8.klbD.ra-Rulenjor
[
VerS68 ...... .
The author now states a rule in regard to wOljlen.
" -
YAJNAVALKYA, Verse 15.
Whether her husband be dead or living, she who does
.1 not resort to another, (she) obtains fame here, and enjoys
happiness in the company of Urna. 15.
One who whether her hnsband jlvati mrte
wiL, be alive or dead, tbrough inconstancy does never approach another
person sa, she, avapnoti, obtains, immense klrtim, glory, iha, here,
10 i.6. in this world, and Umaya, saha kridate, enjoys happiness in the
company oj Uma, by the power of her holiness.
Viramitrodaya.
With a view to set the wife also there the Author enjoins her
alao by mentioning a special reward'
15 Yajilavalkya, Verae 75
Or, having commenced in general terms, viz. "of the Varl'<1srmas
and others'," and it being necessary that the dnties of women also
should be stated, the Author mentions the same viz. Mrta etc.
,
when dead &c; and thus (the verse)" is iutroduced. Thus elsewhere
20 also, should be inferred.
The word wa, 'or' is used to indicate cumulation. 'Another
hnsband' i.e. a paramour, as here; so in the expression UpagachchlJ.ati
, resorts', the prefix upa is indicative of blame, by this is excluded an
approach' otherwise than under a (special) rule; it should be remembered
25 that an intercourse with another than the husband for the procreation of
a Kshetraja son is permitted,
'Here' i. e. in this world 'with Um(1' i. e. Bhavilni she enjoys
happiness i. e. feels delighted or enjoys sports, and so although in the
other world an absence of disloyalty' to the husband is eternal still
this is as a necessary resnlt.
1. are'NRrrror 6& a special merit as the result.
2. Veree 1 above p.
3. i. e. 'he rule for Niyoga as stated in Verses 68,
a.bove.
4. -i. fl. since there the husba.nd.'s company is never likely
to be broken or in,errup,ea by death &c. .
Ya,inavaikyaJ
Verua ro.
-MI liftable supers68sioll.
199
Some, however, interpret the expression' does not reBort' 8B 'hy
body, speech, or mind' and this they eay ie thus the reward for such a
chaste woman.
MIT AKSHARlt
The Author states a rule in regard to one who snpersedes 5
without any cause 01' a supersession
Yajiiavalkya, Verse 76,'
One abandoning (a wife, who is) obedient, expert,
warrior-bearing, and of pleasant speech should be com-
pelled to give one-third of his property (to her ). If he 10
be without property, (he shouid be compelled to give)
maintenance to the wife. 76.
lVIITAKSHARA : Ajiiasampadinim, obedient, i. e.
performing one's 'commands; i. e. quick in actions."
virasum, warriorbearing, i. e. having sons, priya-vadinim, of 15
pleasant speech, i. e. sweet-speaking.
He who. tyajati, abandons i. B. supersedes (such a
wife), by the king trtiyamSam should be compelled to
give one-third of his property (to her).3 If however he be poor, he
shonld be compelled to give bharal)am, maintenance, i. e. food, 20
clothing &c.
Viramitrodaya.
One superseding " wife without a legally justifiable cause, or
abandoning her in the absence of a justifiable legal reaBon for abandon-
ment, is gnilty; so the Author says
L This veraa ia not found in the Vis'varupa commentary. In fBat his
edition contains only 363 VerSes in the Ach{nadhaya as against 368 in VijiiGHO-
gIV81'a' 8 edition, causing hhuB a divergence in the number of the figures for
ea.ch verBe.
2. i. D. not lethargio or inoompetent. liflE1'!l1Ruii". oa the
puta; Dr ne the Vir.mitronoyo has it.
3. See, Sitabai Va. Ramehanara RaD 12 Bom. L. R. 373.
.206
VlramltrodBya.-PenaUy jor.
[
-- y 4inavaikya
Yorsd 70
;Yajiiauvalkya, Verse 76.
Ajl'8ti 'oommand' aooustomed! to perform work oommanded.
By this has beeu mentioned an absence of the ounning stated' as .. reason
for supersession. expert i.e. oompetent in household dutiee &c.
5 By this, the absence of a diseased condition has been indioated. VirMllm,
warrior-bearing i. 8. having Bons. By this is intended the absence of
barrenness as also of female' produotiveness. Priyawddinim, sweet
speaking i. 8. who by nature has a sweet speech. By this is
oontemplated the absenoe of a harsh-worded ness referred to by Mauu'
10 viz. "who is ever quarrelsome" or of the man-hatredness referred
to in this text itself; since harsh words lead to hatred.
Moreover, all these detaiis are an extension of absenoe of a oause
for surpersession generally, as also au extsnsion of a cause'
for ahandonment generally, and one superseding, or depriving her
15 of maintenanoe eto., when he is possessed of wealth more than what is
'neoessary for maintenance, a third share, while when he is possessed of nO
more than is barely sufficient for maintenanoe only, food and clothing for
the wife, (he) should be compelled to give-of oourse by the king-as he
has the power. This is the meaning.
20 MITAKSHARA.
The Author states the duties of a wife
YAJNAVALKYA, Verse '1'1.
By the wives should be performed the word of their
husband, this is the highest' duty of a wife. But if the
25 husband is tainted with a heinous sin, he should be waited
for until purification.
1. e. who ",,,allg performs all the command. of
the husband,
2. Velse 73 abov"e.
3. e, tendency to have daughters only, and no son-ae
against rw"
4. Oh. IX. 81, <r<!<1'ffq'l'!lfif'lm: I
6. Verse 73 above.
6i V'!lvaru.pa; suggests that the word tit pa1'(J, is indicative of Btl
exclusion of all others-this is the only duty ifFf t.r9 I 'l:Tq and refers
to lffanul
Ydjna.alkyaJ
V8rSe 77.
of a wij',.
201
:-Stribhip., by the wives, bhartfvachanam
kayram, the kusband'sword should be observed; since ayam, this, alone
is para, highest, i.e. the hest dharma, duty, of striyah women, since
to women it is the means for (attaining) heaven. When however he is
tainted with a heinous sin, 5
he be waited/or until pu1'ijication, i. e. she
. is not under his control. After that time, however, she becomes
subject to his control as before.
Virmitrodaya.
The Author mentions the duties of a wife
Yajiiavalkya, Verse 77.
By the wives, whenever possible, always should be accomplished
the Object aimed at by the husband in his speech.
It may be objectsd that other duties also have been laid down in
10
the Snstrli ; and on "conflict with these, what is the course? So the 15
.. A.uthor says this, executing the commands of the husband is for a wife
the highest i. e. the hest of all other duties, since it is the means of secu-
ring the highest i. e. the heaven, and the like.
Moreover, it is well that any other duty in conflict with these must
be given up. And so also Manu
I
"Not for the women is a separate 20
sacrifice, nor a vow, nor, even a fast; by wbichever (act) she serves her
husband, she will by that be exalted in heaven " . By the expression
prthuk of 'separate' (dOing these) in company with the husband, there is
no blame. Hence also Vishuu'. "Observing vows in common (with
the husband) is the wife's duty. " 25:
If there be no conflict, however, separate religious acts may even
be certainly performed. As says S'ankha' : "With the husband's
permi"ion, the practice of a vow, a fast, a restrictive act or a sacrifice
and the like, is a wife's duty."
This, moreover, has a reference to one Vlhose hUSband has not 30
gone abroad; since in the following and other texts a fast and the
1. Oh. V. 154. a.nother reading given hilS in addition to this verse
i>!r <iff9f'if 'ff g >if ""iiii ,,"til: f 3iflJ:G'I' iFir 'I,", "t9 rp;;"fir fI cited further on a. a
,."t of JTi.h'{w.
2, Oh. XXV. 2.; Dr. Jolly translates; 'To in harmony wibh
her hu.band.
3. Oh. V. 8.
26
202 Vlramltrodnyn.-On hUBballd',
[
VerBO 77
acts have been ordained for a woman whose husband has gone abroad:
"When the husbaud has goue ou a. journey, or when she has been
abandoned by the husba.nd, a woman may perform auspicious acts and
pass her time by fasts and the like. "
1\ Thus, therefore, it has been said that the fo!!lowing text of
Vi,h\lu
1
is applicable when the husband is living and has not gone on a
journey viz. "While the husband is living, a woman who fasts and
observes a vow, she shorteus tile life of the husbaud and the womau goes
to hell. "
10 The Sampradayikas, however, declare this even for one whose
hnsband has gone on a long journey, and that generally 11 previoue
permission by the hnsband is indeed oontemplated.
What then, even of a husband who is guilty of the most heinous
guilt? Should his word as for a sexual interoourse, be observed? The
15 Anthor says no, by ( the text) , uutil purifioation &0.' 'Oontaminated by
a heinous guilt, such:as Brah)llioide or the like, is one who has committed
a guilt. Here, therefore the knower of the Supreme Truth is (to be )
distinguished. U nti! purification i. e., until the gum genera.ted by
Brahmicide or a like offence is by expiation or the like means wiped off;
shonld be carefully waited for i. e., should be prevented. Obedience
20 to him should be 80 followed DoS may not be opposed to the Sastra.
Thisisthe net meaning of the use of the word Sa7f!-' well '.
The Author now describes the good results q;<;!
taking aud feasting. lit. fruit of treating' II wife according to the
S'astra
25 MITAKSHARA.
ya.jiiavalkya, Verse 78.
As by this (is secured) the worldly3 continuity,
attainment of heavens through sons, grandsons, and great-
1. oil. XXV: 16.; XVII. 22.
2. i:i;r[: taking and fea,ting.
3. Both Mlttt.,ha,tt and Vir"mitroday" read as <iii'lil'!"Rf mm:. But
ftom the e"plonation in tho Viramitrodaya viz. i'I'1Ii[n:: it appears
that Mitrami,',. intended the reading ... Il1fif:, whieh is al,o the
reading in ViSvarupa who ma.kes his position clear thus;
'itlllfif'l1lTI?n!l! iJ;'iro! 1!<'lRl, (ijp:f: \jo>rr: I <J'1I1 i!l1'l'fS'!'!fn
tTIii"fl'l'11f'lWt I S!'! <lTi\1J[ ;n;rmrn R'1!1!!!. \I m: '!f'l'lll aFill'?'ll!( I lq'!:
f<I'i I Be .1so notioe' the r ding adopted in the Milttk,"a,tt. ..
,
"j
i
I
1
I
.,
i
Yain
G
tJa1kya ]
VerBa 78
---- -------
Mltftt<;'bra.-R,ward of OhaaUty. 203
grandsons, therefore women ought to be attended to, and
also should be carefully guarded. '78.
Lokanantyam, worldly continuity, i. e. DOD-
interruption of the family line, divap. praptischa, and attainment 0/
heaven, also are the objects for taking a wife. How (are these objects 5
attained)? So the Anthor says putra-pautra-prapautrakaip.
through sons, grandsons and gl'cat-grandsons, the continnity of line
in this world, and through agnihotra and like other acts the attain"
ment of heaven. Such is the construction.
Yasmat, as, through women these two are (secured), tasmat 10
striyap. sevyap., there/ore womcn should be attended to, i. e.
sexually enjoyed with the object of getting progeny; and should be
guarded also for the sake of securing religious merit,
So also have been declared by Apastamba
1
Dharma and
progeny as the objects for a marriage. "When the wives follow 15
Dharma and have porgeny, another must not be taken", The
satisfaction of sensual appetite is only a worldly object.
Viramitrodaya
For one who has married II woman according to the aforestated
rules the Author mentions further duties 20
. Yajnavalkya, Verse 78.
LoMtnantyam, 'Worldly continnity' is (to he taken, in the
aggregate. Since by means of sons and the three (descendants)
respectively, is secured the attainament of the heavenly region, its
permanence i. e., as long as the Kalpa8; and of the shining region 25
i. e., the region of the Snn. Hence a.lso Manu': "By means of a Bon,
he conquers worlds, through a son's Son he obtains immortality,
while through tbe son's grandson he obtains the region of the Snn. "
Therefore the wives shonld be 'carefnlly guarded', and at the
menstruation period shonld be attended to i. e., sexually enjoyed; since 30
the attainment of all the worlds throngh the sons and the rest can be
secured throngh the sexua.l interconrse with wives who are well gua.rded,
1. II. 5. 11. 12.
2, Oh. lA. 137,
204
VlrnmltrodByo-AvoidubZe 1lighta.
[
y djiiavaUcyG
VerB61> 19
Bnd since from the text snah as "Oarefully gnard the yarn (of con_
tinuity) from the sons of adulterous women" and the like, the .. bsence of
the attainment of the worlds and the rest can be inferred. For Kartavya
'be guarded,' the reading in some places is bkartavyd i. c., maintained.
5 Manu': "Let him employ 'ber in tbe accumulation as well as
the expenditure of wealth, in observing the duties of cleanliness, in religious
observances, in the preparation 'of food, and alBa in looking after
the household ntensil.". This is only a slight indication (by way of
illustration). Therefore it is intended that they shouldd be protected
10 by all possible means
. MITAKSHARA.
It has been declared that wives should be attended to ror be-
getting sons. . In regard to this the Author mentions a special rule
Yajiiavalkya, Verse '19.
15 Sixteen nights are the Season' of women. During
this, in the double' nights he should approach. The
l'arvas' as also the first four (nights) however he should
avoid, By doing so he would indeed be a Bra!lmachari '19.
The period of women, indicative or the
60 condition fit for getting conception, is called II Rtu, Eeason.
That period, moreover, extends, to simieen days and nights'
commencing from the day of the appearance of..themenses.
1. Oh. IX. 11.
2. A period covering sixteen days ond nigbts bos been generally
designa.ted as the ( senson 'for the continnance 01 the menses from its appearaDce.
The expression "'irtl'l is a collective compound, Bee Panini II. 4. 29 In tbis
period the woman is prone to conception and therefore one should approach.
3. lP'lrg-!I"! is literally a couple; tbe' coupling' (night,) i.e. nights
fit for co-ition. The rea, on has been given by Manu in Oh, llI48 !pqrn
<i!l'f.ir loriiiS['qrg ,1m!);.
4. The word is used in many senBeB as will nppear from the
following: <r\: w'll lffill'r I ,lJO'\i{ ,'lIRlii: I
Here it is ulled to indicate the -particular days known by that name; vide
the following text from the19"'5!!U! viz. arTlI'l"'ll'f 'll1lfl111 'l'lfuii'l1R
q'lWPflrn "I \I 6ee olso Manu Oh. IV. 126.
.. -- - ---- --- -----
._---"--------------
Yd}nvaallcya]
Verses 79-80.
Tasmin, during this, such a season, yugmasu, in the double,
i. e., even nights-by specifying night, day-time has been excluded-
samvis'et, lIe should approach, i. e. go, with the object of begetting
a Bon.
205
In the expression 'Double nights' the plural number is used 5
cumulatively; therefore even in one sesson he may go in all unpro-
hibited double nights.
By so doing he remains brahmachari-eva a brahmachdri
indeed'. Therefore, where Brahmacharya (abstention from women)
has been ordained e. g. at a S'rMdha, &c. there even by going 10
(as above), there occurs no sin of the fall of Brahmacharya.
Moreoverparva,))yadyaschatasrastu varjayet, the Parva
and the first fmw nights, however, he should at'oid. By using the plural
in the expression parv61,ti-"the parvas", and as indicated by the sense
of the word 6di. ,tc. the eighth and the fourteenth (day) of a 15
fortnight are intended. As says Manu:' "The amal,llsy6, the
o.htami, and the chaturdasi, on these a twice-horn man
who is a Snll.taka shall always maintain ahstention even if (they
fall) 'in season'."
Therefore, the amavllsy6 and the rest as also the four nights 20
commencing from the appearance or the menses he should avoid.
Yajiiavalkya Verse 80.
Thus appl'oachil1g his slender wife he should avoid
the maghc(and the mIlia (constella. tions), and when the Moon is
well placed the man shOUld once beget a male chUd endowed 25
with good gentle qualities. 80.
thus, evam, i. e. in the afore-
stated manner, striyam gach!J.an, approaching hIS w'lfe, he should
1. observes in this and haa explained the .
contradiction by ob3erving thnt here the word is used more to the
, effect' (q;",) thon the fact it,.!!, mr'mr. F[cq;\l; 'fclii I "l\!T'I4q;rt
liftllffi'l'<l1fim",>:r>';: I and quotes 0 text of in support eeee p. 8.0).
He also Buggests another alternative viz. that evan if ODe be abs,erving a,
celibate:a vow for any elber reason he should approach, and by so approaching
he will Dot be deemed to hove swerved from hi, vow. See aj'f\l;!i; p. 104 quoting
9ffig and others. . .
2. Oh, IV, 128.
5
206
MltakSbora-AuspiaiouB periods.
[
Ydjna.alkya
Varona '/9-80.
go to slendm' one. The slenderness at $at time arises
only by keeping the observances for a. woman in menses.
If however, she be not (slender), then slenderness should be
brought about for the sake of begetting a male child by restricted but
nutritious food etc. As it has been said' ., a ,male child is born
when there is excess of the male semen, and a female when there is
an excess of the female germ. "
When in even nights too, tbe female element preponderates,
then a female child is born having a manly appearance; and
10 even in odd nights, if tbere be an excess of semen, a male child is
horn but of a feminine appearance. Because time is (only) an
occasional' cause, while semen and blood, the material' cause
and more powerful. Therefore she should be made slender.
He should avoid the constellations known as lYIaghli, and Mula.
Also when the moon is placed in an auspicious constellation, such
as the eleventh or a similar place (he should go).
By the word chIL, and, (in the text ) is meant male
constellation, period, and the like.
SILkrt, once, i. e. (once only) in one night, not a second, or
20 third time. Thus he begets a son possessed of auspicious signs.
l'uman, a malelchild i. e. one with unbated irility.
Viramitrodaya.
It has been etated that 'women shonld be approached'.
to that, the Author mentious a special rule
25 Yajiiavalkya' Verses 79-80.
In regard
,.
The sixteen nights covering the interval of days and nights in
conneotion with the Ulenses i. e., three days and nights afe (caIlAd) the
1. :Manu Qh. III 49.
2. f.('rt=ff-i. c, inshumentnl canse as opposed to the material cauge
3. 'dqrqr<r i. c. material cause i. c. the combination of the male and the
female fluid. 'Both are 'Qi'!\UTs, B. oauseS anteoedent to the bir tb of D. Bon.
4. in number. 80me of these lire and others are female,
commencing with 3!Pi;rj) and ending with 1ij;f\.
5. >nlT' alBo 27 in number, beginning word and ending with If-.[Iif.
6. Virnmitrodaya takeBverBeB 79 .nd 80 together for hiB commentary;
while the and Via'warQl'a tre.t them ,eparot.lr.
Y djaniJalX:VG ]
VllrSll8 7s}-8D.
"--'----- ---
----,,--
201
'season' for the women i. e., the partionlar period oansing oonoeption.
This, moreover, is a teohnical meaning of the word rtu (as used) in the
Smrti. Therefore, a oontradiotion need not be suspected with the lexicon
according to which "the word rtu is used in regard to women and flowers
alBa". Some, moreover, explain the meaning of the lexcion nnder con- 5
Bideration aB-that period during which oconrs the women 'B flower is the
'woman' flower.' Hence also (the lexicon)-" The raja8 may be of
the flower of the season" holds good. Otherwise it would he simply rtu.
In the expresBion 'although in Beason and in an impnre' condition',
they interpreted the termination matup' BS relating to a partioular period 10
specially in regard to the mepse.. In both cases slso, it Bhould be
noted tbat (the word) rtumati iB equivalent to (the word) Udakyr1..
During that season, double i. e., the secoud, fourth and the like even
nights, one 'should approach', tbe One deBiring Ilo son sbould have
coition with the wife. So also Bays Manu'. "On even nightB Bons 15 .
are born; female (children) on uueven nights. Therefore one deBiring 110
son should approach his wife during even uights in the Beason."
"
Here' "one sbold approacb during BeaBon" iB not a Vidhi' an origi-
native injunction as is tbe oase in (tbe expression), 'he offerB obla.tions 20
to the fire, 'One should perform the since the approaching of
the wife already exiBts by the reasou of one's desire. Nor also should it be
regarded as au originative injunotion on the ground that it is productive'
of heaven, by a reliance up au this telCt of Vasih!tha' viz. " By
approaohing during the season according to the rules, a Brlll;l.maJ;la 25
doeB not fall from the region of Brnl).ma. "
1. WW11. In this SGnse it is used as 0. oompound word meaning the
tfioW'er of the woman'. While acoording to the first intepretation the two words
woman Bnd flowers are independently used in connection with the word rtu.
2.aq<fl!l-'l'rl'l''l''1Wf'Il-i. e. one in need of water for purification i. D.
impure. One in her menses.
S; The possessive termination,
4. Oh. III. 48.
5. The discnssion whether theBe rules contained in verseS 79, 80, and
81, are in the nature of Do Vidhi, and if 80 what kind of Vidhi, Orginativll,
Restrictive, or Alternative, is the longest in the 1I1itakshara in its commentary
on Verse 81. The Viramit1'odaya, ViS'VG1'upa, a.nd .Aprwarka enter into this
discuBBsion in their commentllries on Versss 79 and 80. See further on.
6. RlN, i. c. the i3'[''l''1Illllllr.r.r.
7. f;tjl/\Ji'1<pA'1 as seouring heaven.
S. Oh. XXXV. 21.
208
Vlrmltrlidoya-jUu
[
Ya.i1lavallcya
V6rs8s 79-80.
What Bhattacharya! has stated. viz: "An injunction is to
be conisdered a Vidl,i when the thing' is absolutely non-established.'
It is Niyama when one alternative is established; and when two "'!ternatives
are already established it is Parisan""ya" is elaborated elsewhere. Nor is
5, it Pa"isan/d,ya as in the expression 'Five (animals) huving five nails
may be eaten'; for it has the three fanlts of discording the natural mean-
ing, ossumption of some other thing, and rejection of something already
established.: But, however,;it is a Niyama vidhi, ond that also of a twofold
character (e.g.). 'At the seoson one must approach' 'at the season only
10 one must approach." For says Yama. "If one, being near, does not ap-
proach his wife when in season, his manes lie in the seminal fluid during
the month." And Devala: "He, who, being near, doee not approach his
wives who have menstruated, (such a one) incurs the sin of phoeticide
for having obtained the phoetuB and destroyed it." Baudhayana: "One
15 who does uot approach his wives at season, as also one who approaches
at non-season, the fault of both these has been declared to be equal-of
one who approaches at non-season."
There from the' iujunction 'one must necessaily approach in 'the
season' the Author states a deduction, viz. 'he would indeed be a
20 Bral,macilari'.
Parvas i.e. those technically so described in the Vishl1u Pural1a'
viz. "The fourteenth day as also the eighth, the day of the dark moon,
as alBo the full moon day, these are the parvas, Oh Lord of kings-as also
the solstice of the Sun."
25 He will indeed be a BraMnachari-celibate i. e. as if he had
abstained from coition. The use of the accusative case is nnder the
1, This is the wellknown Ku,ril,(J, defining and distinguishing the
three kinds of Vidhis or injuDotions.
2, i. c. the object of tbe injunction. An injunction which establishes
something not eBtablished by any other means of proof is called an injunction
of something new, the amfi'if'r, or .imply filf'r, Thus in the oommand
One desiroD!.! of heaven should perform a sacrifice," Here the
performance of a sacrifice is laid dOWD.
3, SfIflrQ" i. 6. set up for the first time,
4. These two latter injunctions viz. lViyama (an injunction of
necessary arrangement) and PariMnl,hy" arB of n. 'limitative character ano.
presuppose things already known. The Niyama restricts the action to one
of the two while the Pmoisankhya has the ioroe of exclusion.
5. ilL 11. 14.
YO:./lIavalic
y
a ].
Verso 80.
ViramltrodnYIl-Vowoj a Woniall-prohibiied days.
209
rule' of grammar: "The accusative case is used after a word
denoting time, or length, when denoting full duration". In some places,
however, the reading is '!'fiiiT i.8. having a seventh case ending.
First i,e. commencing with the day of the appearance of the
menses, four nights, one should avoid. The word tu, 'however', has the 5
sense of ella, 'and'. Thereby the prohibition in texts like: "On the fnll
Moon the women ehould be avoided, as aleo during the constellations of
J.aghd and Krttikd; so on a Wednesday also one should not approach a
woman" and other Sm,tis become speeially emphasised here, and thus
it is added on. 10
Here the prohibition of the fourth night is only for those who
desire the production. of the best son. The Author will stale hereafter
that "one should produoe a son en,dowed wUh qualitiee."
As for any other, under the text of the Bharata viz., "one careful
should approach at night (his wife) on the fourth day after she bas bathed 15
(after menstruation)" as also from the texl of Apastamba, "Oommencing
with the fourtb, every succeeding (night)", it shonld be remembered that
there is a non-prohibition.
'Slender' i.e. by (the observance of) the vow of a woman' in
Beason. If Blimness is not produced by that, one should be made Blender 20
by artificial means such BS non-nutriaious and small diets. 'Well-placed'
i. e. in regard to the range &a. auspicious ]\ioon. 'Once' i.e. for one time
only, 'approaching', will beget, a Bon endowed with good qnalitieB i. e.
auspicious signs. This iB the construction. The expreBsion 'well-placed.
1. II. III. 5.
2. ,""'"I'ffi This h.s been elaborated in Taittiriya Samhlt. II. V. 1
( at the end). See p. 1772. thu, ,-
I 'R'I"9g:1ffii" 05'f'[Pn Hr;i) "'I'fir I'ltu"ir ii," WIT 1
'I," W;l'flW'!Q'T<"i\ <11 ",If,; ";11"1 Slog 'fTffi ('ll;"I'iTI"') lffS'-<rG'fu ciit ;';'llBj (;y@I)
<11 !li0(qrl ( ii'Rii 'l'(IIi[ ) """ '1IO!lmQqrfl (;';I1\1lTl1m:) <11ss-iF. ",i'j- '"loTI '11
"I1'I'ii ",il ;;;:q1R RlJ'"iiit if,,, ;y"1'fi <11 W"1Rr ",i'j- iffiloft '11 ll"fli[ <WIT
dff:I"" I q,," fci91i[ ",lfl Of"lf'oiil 'IT 1)l'iiur Jq'flif "til ",,1# 'IT
9'1 , (BBe alEo Jaiminya'
Nyayamiila III.-IV,. 24, 25, and 26---'30_ (11 and 12 Adhikarana,). See 01'0
Va'i"ha V, 6. 7. Ap.'tamba Gr. 5 VI. IX 13. '
See al,o Mimagsli III, IV, 18-19 (7th Adhikarag. and al,o the 8th)
where it bag been demonstrated that these prohibitions although mentioned in
connection 'with sacrifie are excluding.
27
Miti\;ksshnrD.-Duties, oj a husband..
[
Yajnavakya
Verse 81.
Moon' is iudiciltive of the positions of planets calculated to bestow n son
such as the constellation. In the reading S' asia lndau-'with a
regulated moon' also the same is the meaning. 79-80.
MITAKSHARA
5 Having thus described the rule (Niyama) relating to sesson,
the author now declares the rule regarding a period of non-
season
YAJNAVALKYA, Verse 8l.
Or he may act according to her desire, remembering
10 the boon (given) to women. Moreover he should be solely
devoted to his wife, since iti has been ordained that women
are to be protected.-81.
whose inclination (Kama) is such that it
does not cross the wishes of his wife, is Yatha-ka.IDI.' (Such
15 a one,) bhavet, he should be.
The word wa, or, is intended as inclusive of another rule'
and not as a palliative oE the last mentioned obligatory rule.
Strll).aI!l varaI!l ...... anusmaraJ). j'emembering the boon'
(given) to women by Indra in these words :-"He who will cross your
20 desires will be a sinuer."
1. oolll!f'{Tif'i'''I-whanavar desired (by tbe woman).
2. rules mentioned before aTe in Verse 71J-'rrll:n'
BUd. in v. 80 \Tf,,1;j'rr'. The nlternative rule given here is introduced
by w& HOr ."
3. This ha.s n. reference to the episode narrated in the Taittiriya.
Sa'l'hita at II. 6. 1. tbe three-headed Bon of Twapht,-a WaA the
priest (!!irftl'n) of the Gods. His mother
1
however, was the daughter of' an
.A8Ura. He had thr:ee,heads,viz, '(l'ifre'Efi' nud ffi11re'Efi'. with one month he
drank soma., with another he ate food; and with the third he drank the fl'(I. As to
the offerings at the so.orifice,,81thongh ostellldbly he announced_ the2e a.s to be fOr
the Gods, in reality these went to- the,.asuras, on aocount of the mental reservation
in their- favour j the remIt wes that the Gods did not get lLny portion of the
offerings which entirely went ths Asurns. Annoyed at this, Indta the leader,
or tho Gods decapitated Lhis three-headed priest ,cutting the three heads
away. This' was Brd-l;lmicidc; and to' get ont of the sin Indrn begged the Earth,
the herbs, and the women to take away the sin. Each agreed to ta.ke a third
Oontinued on Page 211.
Y ddnavalkya]
Vers681.
boon given to ,women.
Thus "they (the women) said, 'we choose a boou, (they) should
approach (us) in ; we (thus) wilt get progeny, let us at our
pleasure' untill (the children) are born be free to be with (men)2 'even
on prohibited' days. Therefore one should approach in season,
211
(so that) women get progeny, and according to their desire are 5
entitled to having intercourse, until (the children) are born, (such)
was the boon chosen by them . ,
Moreover swa.dareshveva. nira.ta.p, that he should be
(solely) devoted to his own wife; i. e., be with his mind entirely fixed
in her necessarily follows. 10 ,
By the word eva. alone, going "to another woman is prohibited,
since 11 penauce has been prescribed.
[ Oontinued from the last page.]
of it on certain conditions. The women agreed on condition that the right of
the enforcement of conjugal right! was conceded ,to them. The third portiOD
of tbe sin becllme the sniled garment of the women in the menses, Therefore Do
prohibition bfl'! been laia Ilgainst approaching women during the first four days of
the period, Ilnd the privilege tlccordell to them of enforcing conjl1gngnl rights
whenever they -for the sllme. See also Dharma Butra V. 8. It is
batter the student hILS the whole passage in ttUl original. See AnBndAs/rama
B.nskl't Berie, No, "12 (4), pp, 1768-1773-19'1l';;;iir 'It <"II?:'
!PIDTt :::fIlar .. rti1'111ir4 '{1 'Q7t(el Btltll
9a:Ai 'ff'n tf9 ::rcfi;r; l1PT nt (ij.tf1l
r
r9FrrrflTrr rwr
'l'HI,F( ",fq",ciir iilf'<i,,: I
_Is'tfu'fl OW;rcQlgl(I'lii'"n"l'i'fcmql'tq(;t I
Sayana then introduces t.he next as the meana resorted to
by ;til to get out of the sin. (;;il,;;f/1'
--tI 'f<\'1'1' mS"I"I."i {iffiffiq'{] llfit"'1f.--u
if'ii ............ I " '1'lmflo;<n\'lrq,,'1' owO"!iir llTil'lOm;rlir
Tf"fli'fH'liii&<r-ifl 'll qU '\I'f ... '" . ,.., I " '" 'l:m'1'
"'l1"",i 'fllll'l ;;iiI 'l'lRl11,q:nr W1;Jlll ool'l'lIf""1Riir: fl'f'[liiifi
f"%T1.f: - 'EfR'li'f .... }PTflt Fli'f1zi
ai'f'[;n;q;HIC'l''fllrmrl " <i' Of Ofl,lll 90f qlFrg"'11sslifS>!1
\1[09I,<,>1I"1'!' 919 31'>l'l',cif'[il9 " ulir,,;;'! I and on this. Sayan.
obaerve, >1'1 'lIn: til ,"'_I iflifiq'l91f. I 'l1:tflTi(>i "f(:li["11'1'1
"q- mi< ;;,'11,;['!! <fl! l'i>ntf'li "ijil(I1f. ......... " I
1. "In the pl"inted at p. 20 lins 21 and 22 for read
fcr.iiRrn: {at OUt pleaBure.ulltil issue if! born.'
2. WRj';''1i;[ i, e the husband.
3, dd,: qill'l1'!'! iiti<hl:r\[;!';;iitS'tfl<il' 'l1)!f(J'fI'W \
212
[
Y4inalJGl1aya
Ver8881.
For both these the Author mentions a visible purpose;
Striyo ya,ta,p. smrtaj1 viz., since it lias been ordained
that women a,'e to be protected. Since, that women should be pro'
tected, has been ordained i.e., said (above) it is said that they shoulp
5 also be carefully guarded, There this object of carefully protecting
them can he secured by acting according to their pleasure, and by
not going to any other women,
(Here in the passage)-" Among these he should approach
An Argument.' them during the even nights" is this a Vidhi
10 or a Niyama or a Pa1'isankhy& ?
We reply. it is not a Vidhi' as it states what is already
known, It is not a Parisa.nl,hy&, for it would be
The Answer, then affected by the three faults. Therefore, those
versed in N yaya have demonstrated it to be a
15 Niyama.
1. See Tukaram VB. Narayan; 30 Bom 339 at p. 359 (F. B.)
2. Hera there is a mistake in the print. line 26 continuously
with 1. 27th. thus fiI;'l>[ I9NR<r'l: <ffiffif<rr 9r 1.
3. In this and the following passages the discussion is directed to the
question whether it is a a A'lftf or Ii For this purpose the Author
gives in brief the imports of snoh of these terms. : The following Kal'ika may be
conveniently rem-::mbered in this connection.
R<rQ, '!1ful<i' \fro 1 ;;;r "fl_ "f qfw.:o1rrii ,",-,ill II
a an injunction ( Vidhi) takes place when something is absolutely n.on-
established j Em injnnotion of necessary arrllDgemeut (R1.fG"1'1Rr), when ODe alter-
native is already estllbHshed
j
when both alternatives are established, (the
injunction required) ie called limitation (qf\il@Ir )-Thibaut.
The posit ian is this: From verse 78 ta 81 as many as six directians or
rule, have been laid down; thu,. in v. 78 (I) ,Hr"ir;;r:; in v.79 (2)
(3) 3lf"frWl1?f'l 9iri!<r.; in v. 80 (4) >1'fi "f (5) Ol"lRmT
in v. 81. (6) 'f'l!r<l'r>fi .
Whioh of these are pure and simple .or of an .originating nature
and what is the character of all taken tog,th,r? Broadly .peaking
NOB. (I), (2), (5) and (6) are of an affirmative character enjoining cerlain acts,
while No. (3) and (4) are of Il negative nature, laying clown certain exceptioDs
or restriotions. Of the first four again no. 5 relates only to the result .. and has an
.Arlhtlada ohaucter. Of the remaining three. No. (1) lre<r: women
should be approached' is the general rnle, while No. (2) narrows it down and
NQ. (6) has a general aspect.
( Oontinued 2l3,
-------------------"---"
Ydjnavallaya J
VerGo 81.
and IINiyama" defined.
213
What then is the distinction between these? The statement
of that, which is absolutely not established (before)
Vidhi Defined. is a Vidhi. As, "he should perform the Agnihotra
sacrifice." "The Ashtaktl must be performed."
Niyama Defined.
"'Paae 21
" .
When one (oE the two) alternatives is reached,
the reaching of the other alternative, is a Niyama.
As "he shonld sacrifice on a level ground,"
" he should sacriffice on new and fnll moon days."
The sacrifice had already been ordained! to be performed.
That however, cannot he performed without a place, and necesBarily
therefore, the place is known.
That, moreover, i.e. the place may be lev"l or non-level, then,. and
thus of two kinds. When the sacrificer wishes to perform the sacrifice
on a level ground, then the direction that "he should perform tbe
sacrifice on a level ground" has' no use because the main point
intended bas already been reached. When, however, be wishes
to perform on non-level gronnd, then the direction that "he
.... ,," ", [Oontinued from poge 212.]
Therefore, the 'discuseioll centres round Nos. (1) Bnd (2), a.nd more
pointedly No. :(2). viz. or''Al:''lllO' <fi9iirn: I end the question i. under which of
the three kinds of Vidhis or injunctions doee this rule fall P This is not an
Utpatti Tlidhi (originating injunction), D.!! tha.t is to be found in No, 1. 'Women
should be approached'. Then is it Niyamn-an injunction by wily of Il necessary
arrangement-or a Pabsankhya,-a.n injunction of limitation or restricHon.P
A.fter stating the several positions ror and against either alternatives, Vijnanes-
varD. inclines to tbe view that it is 0, lViyama T'idhi nnd not a Pal'isankhya, Rnd
fl)r R good renson. For, if it were treated as Parisankhya, it would read WI1Tij' rr-r
(He should approa.ch on even nights only and not on any other'
thus, limiting his approaou. By tllking it, however as a Niyama it would read
'!ptlrg '1f:;:0gf;; '9T', 'Be must approach on eVen nights) on others he
ma.y or roay noV thUB not exoluding other nights, but laying down an imperative
stress 89 to the approach on even night!!.
S peaking generally l and as a. rOl1gh test) the Niyama Vidhi is to be inferred
where the emphasis is laid on the ach, I1.S here B.ud it would be Parisan-
kh.1/ft when the emphagis i'g laid on the word qualifying the action as here
Thi! m!ly bEl sesn in the illustrations given about Niyama and
Pmi sankh.1J!l.
1, i. c. the oommn.nd has been laid for thf;!
of ,the Sacrifice.
qf IOIce,
5
10
15
214 Mitakshu.ra-Parisalzlchyd dtlflncd-PMvll pa7asha-statcd. [YMfiava,'lik11a
Vers!! 81.
should perform a sacrifice au a level ground" (has a use as it) declares
the meaning intended, the intended meaning then not having been
reached. The prohibition of a non-level ground is impliedly involved,
since tbe performance of sacrificc could be accomplished only on
5 a place ordained; whereas by choosing a non-ordained ground, a
sacrifice in accordance with the S' astra caunot be accomplished.
So also "facing the east, one should take his food," This
illustration' from the stands explained by what has been
said before.
10 The statement, of a proposition, which though available in
many places, is still made again with the object
Parisankhyli of its exclusion from the rest and restriction to
Defined. one is Parisanlchytt. For example, "they took
up this sacrificial' rope of truth" by this "he
15 takes up the one called the halter of the horse." This mantra' by its
own force, is (capable of being) appropriated to the taking up of
the rope known as the halter of a horse, as well as the One known
as the. baIter of the asS. But by the specilication' agaiu that" tbey
take the halter of a horse" the ({)riginal) becomes applicable
20 tD the rope of a horse .and becomee excluded in its application to the
aile called tbe rope {)f the ass
Similarly', "(only) tbe flesh of tbe five-toed animals should be
eaten" Here the eating of the flesh oE dogs &c. or of rabbits, &c.
takes place in due course. But its re-iteration in the ca5e of rabbits
25 and otbers, excludes that in tbe case of the dogs &c.
'Whot tben is proper in tbepresent case? Parisankhyl1, says
the opponent, aud he proceeds: Because in the case
The Purva of 11 man, who bas married a wife, approaching the
stated. wife in season follows oE bis own will, and tbere-
30 fore, this is neitber the object of a Vidhi nor
of a Niyama as it would be opposed to the rule of the
1. See Apa,tamba.Dharma,utra, 1. II. 31.
2. 8,e Taittiriya Sambitl1 Y. 2. the full text i, m<!f1l'i"'I
'l.'f l'inr1@ 'ICa1Ir I Ff'II om!!"''','' l'i1lf'Cl.1''!I'''''f[ I '
3. 'lC'I"'-'l\?l;ra,"r 'lW9Rfr' '!;r<i,,: .'!t ,;roll'!'
I S&.yana.
4. See Apa,tamba Dharma,utm 1.5-17-37; yajna loMr 177; Mann
Oh. Y. lSi Yasi,hth . XIY-47.
5, From bera commences the view of the opponent whioh is stated he:re-
fn.:r as fl. 216. 1, 5 and CQmtilS the :refutation,
,
I
..... _- -----.. ..
YafnavaiJ:lI
a
J"
Verse 81.
riI I !'k,rn - Pur tJa p lc Con ti 111.(, cd ,
215
Grlwa.smrti,l For the authors of Grpya. Sutra.s have enjoined
thus: a After wedding the wife, one should rema.in a celibate for
three nights, twelve nights, or for a year." There, if berore the expira-
tion of the twelfth night, or of the year, menstruation occur then
by construing the text, "He must approach at the season" i. e. 5
as a Niyama, the rule of celibacy as above enjoined would stand
contradicted.
Moreover, a statement in regard to a fact already estab1ised
is properly to be taken as for a specific purpose. Going to wife in
season follows as out of natural desire, therefore, (and is already 10
established). 'If he goes at all, be should go at the season only' is the
proper interpretation Ot the text.'
Besides, for begetting 3 son (which) is commanded, always
approaching the wife at season by this injunction of Niyama, has
already been known ; therefore, the Niyama tbat "He must approach 15
at sea80n.," becomes meaningless.
Moreover, by taking it as Niyama, some invisible result
has to be assumed.
Besides, if it be construed as a Niyama, viz., 'one must
approach at season,' in the case of 11 person who is not near, as also 20
of one who is suffering from some disease, or is otherw.ise unable
or unwilling, then also an impossible fact would to have been
prescribed.
Fllrther, by construing it as Niyama, there occurs further the
conti:adiction bstween Vidhi,' and Anuvdda, and thus, one word 25
1. See AS'valliyana G,ihya 1. pam,k.am-YIII. 2;
Baudh'yal1a I. 5. 16.
2. T.he objection now introduced is
object intended is stilted as a.u alternative,
t1r!ft(:T ::r . I
based on the rule thllt where the
a niyama does not oconr.
The point of this objection stated si-Illply is this. The object- of Iln
iusiBtnnt oOIDllllmd for a.pproaching the wife at Benson without fIlil is the
begetting of a SOn. But tha.t hn.! o.lren.dy been seoured by the injunction as to
the begetting of 11 son, And therefore the alternative order that one must
approach at the Beo.sou becomes meaning1eBs,
3, flidhi--f1u origina.tive ordar Or injunction, !lnd AnwIJCida, flU explanatory
repetiti.on of, or reference tO
I
wha.t is a.lreo,dy mentioned. This is the fact
Mserted. Hera the b,egetting of a.Bon, is the wLich is the rellson tor the
iurtuer direction of a.pproaching a.t n. Bea.son.
once' pronouuced, would in one case be an Anuvad,!, and in another
CBse a Vidhi.
Therefore,' the rule coutained iu the text '(one) shonld approach
only in season and not at any other time,' is proper (to be taken)
5 as Parisankhya alone.
This (position) is not approved by Bharuchi, Visvarllpa and
others. Therefore, Niyarna alone is proper
The opposite side.' Because, in one alternative' the text (will have)
expressed its Clwn purpose, and in the other
.10 case, viz. '[01' not going in season, (occurence of) sin has been men-
tioned vide (the following text). "He who, when near, does not have,
coition with his wife, when she has been purified' after menstrua-
tion, becomes immersed in the terrible sin of phreticide; of this there
is no doubt."
15 Nor is there any contradiction between Vidhi and Anuvada;
because there is no Anuvada (here) and the text has the force of
Vidhi. The contradiction between Vidhi and A.nuvada arises
(only,)' where a statement is to be reproduced at one place, in
regard to a Vidhi, while the same, at another place, not being known
1. The point is that this wonld he against the wellknown rule of
construotion under which one word u!!sd in Do sentence must be construed in the
,Bame sellee. A double meaning should not be attached to a word or sentence
occuring at ons and the Bame plaoe. There should be one leading idG6I\ in 0.
Bentence. 8,e Gharpure" Vyawabara MayukhaP. 54.D.l;P. 74. n. 7; P.ll3 .
. n. 3; and P. 119 n. 1; 1. L. R. 36 Born. 839 at p. 356; al,o Gharpure',
Mitak,harfi P. 241. n. 2.
2. Here ends the objector'!! position, which commenced
withthe clan,e "''>'11''1' etc. 8k.P. 21. 1. 12.and P. 214. 1. 26 abovs.
3. The author of the here b'gin, the other ,ide, ,i. ,.
this position a.1I set out above.
4. The two nlternll.tivBs arB going and abstaining from going in
Beason.
5 .. one who ha.s bathed after menstruation and who therefor
has become fit for lIexual intercourse.
6. Here there is n misprint in the text at p. 21.1. 25. the conect rend ...
ing i, <f'l fii'r<rf9I'ff!<ff ;;'if9f'!91a:cro>i 6te. (and not't!'iiMoq as occurs in the print l .
.. _--------------
Ydjnuvalkya ]"
Vors6 81.
k .' - .
I U Uara-pak?ha 7 '-( Oontinued).
before is to be stated as a Vidhi.' Thus in the MImaJ).sa on the
Adhikaratla on the Vll.japeya sacrifice, and in the statements of the
objector's' views (occurs the following statement)-" By means of
the Vtf.japeya should one aspiring for the heavenly kingdom, offer
a sacrifice." In this, the word sacrifice is to be taken as an Anuvdda 5
(introduced) as a qualitative accessory of the (particular word known
as the) Vll.japeya. And that again is to be taken as a principal (word
introducing a) Vidhi, having for its object the fruit of obhining
heaveuly kingdom. Here, there is no scope for an Anuvllda.
1. In other words, it is used (I.e B. V idhi, an originative injunction in
ODB pla.ce, and as au A11uvada or repetition of the Vidhi- at another. It would
. obviously be' against the general princip1e, that n word ls. to be used in the
same seDse in the Bame sentence.
The words (off>! and ST;li!l'l ,hould b, particularly noticsd, and in inrthsr
order and m'lf, or lllFr and 3tli"IH which occnr very often with the sarna
significa.noe. A Vidhi, au originative injunotion states whioh is 3iIf!R j
while a.n Anuvada a repetition or expillna.tory repetition states the which is
trIll. Thus 'Devndatta. is wise', Devadatta is or IfIll, and the wisdom is annA'
and therefore In short, [q\1flf is the fact, or the quality asserted of the
subject, otherwise known as the predicate, and is to be proved, or esta.blished.
is already known or assumed as esta.blished. is the Principal thing
stressed to be established. is its AcccBsary ha.ving only a qualihtive
funotion.
2. i. c. the pa,ition of the [.iiQP,1. in the Adhikara'{!a known as the
TTajapaydhi/carn'{l,a-the 5th in the 4th Pada of Obapt. I. of Jatmini's MimuI;1sa.
The whole of this PrEda is devoted to the treatment of tbe names of tbe saorifices.
The four covering sutrAs 15, lay down the general po:::ition, that
as the Veda pertains to action II, the-whole of it should be taken IlS serving the
pur-pose (1). But that whioh, at the very outsst, is not recognized as anything
already known must be a. name, as it cannot be injunctioned (2). The second
lays down that the word which would mention more tha.n one necessary
mn,tbe taken as related to the principal. (3) Then follow the Tatprakhyana (3) and
TadfJyapades'a AdMka1"Cl?Las and Dext comes the vrtJapoya Adhikrwa'{Za which is thus
tat,d :-"'lJ'!'P'[ .iii "'< (6) iF'1ji'lll\. f$1ji!J;\ (7) Translation. "In
Ca.!!6 of f1 name, because there is mention of an nccessary (ij:OTi?iff:), it should be
taken as an injunotion. " This ia The a.nswer of the SiddhantirJ is,
'tha.t CBnnot be SOj :for in that cas'e the two actions would become similar.' The
objeotor's position or t<fI{Gi shortly is, the word WaJa-peya is mnde IIp <If two
'Yard! Wain, f1 food grain, !lnd poya drlnk, extract or juice, and the componnd
word eXtrnot of juiee, indicates n material to be employed in the saorifice and
[ Oontinued on poge 218.
28
218
answer.
5
10
15
As to wbat bas been stated viz. tbat in case' of a Niyama can"
struction, an invisible result has to be !lssnmed,
The answer. tbat (objection) is equally applicable in the case I
of a Parisankhy{i also. Siuce a sin bas to be
assnmed for one approaching in nonseason.
As to the argument,' that by reason oE an injunctive command
tor the begetting oE a legal son the approaching always in season
is already known and conseqnently, (and so) it is not a Niyama, that is
incorrect. It may he, that this is also an originative injunction
(Vidhi) Ear the getting oE a legal 60n.
IE the text" Thns approaching a slender wife he sbould beget
a son (endowed) with qualities" be taken as expressing sometbing
additional and different from (tbe command of) approaching the
wife, it being the originative injllOction for begetting a son, (we say)
that is not so. The proceBS of begetting a son appears to be the
resnlt or effect oE the action through the crea/hle agency the
...... Oontinul:.d from the last page. ]
not the name of the sacrifice itself ( Butra 6). The answer of the Sidhantiu is
given in Butra 7, and the reason is given in the 8th Sutra that
which is signified by a. single word would come to ha.ve contradictory cbaracters
(S). Bore in one sentence EffJiqitrf the word will ha.ve two
different significanoes viz. ll) the materiul for sacrifice and, (2) the sElcrifice
itself. The sentence when thus analysed would meun (1) one desiring of
Heavenly Kingdom should offer !1 sacrifice, (2) and the sacrifice should be
by meaD!! of grain juice. Thus the word sacrifice in (Yajcta) would have
the charELoter of (1) an instrumont with regard to the object of attaining
heavenly kingdom and (2) of the object to be ac,ompliehed in regard to the
grain juice. But as a ma.tter of fact one and the same thing may have two
mutually conhibutary characters, of the imtrumeut and the object. So the
word rafapoya does not lay down the material viz. grain-juice, but that it must
be taken' as the name of sllcrifice. (See Sabara-bMisya and the Jaiminiya
, 'I' 4" 48)
Nyayama a pp. 1- .
1. Se p. 215. I. 7.
2. See the next sentence.
3. See p. 215. 11.13-16.
4. 11I9"fr. i. 6. the creative or productive agency the
instrumental cause of which is the begettiog of a son. il\E[''f{ (creative agency)
has been defined as 'Ji9g;'Jl9'lf!15'iffi 'JT9i'iill"JI'!!1:(if;m:-the particular activity of
BOme productive agent whioh tends to bring about the existence of
something which is going to be. It is 'iTlO'ff and 311>\1. Both these kinds require
three constituent elements viz. "Ie 'I, "I'f'f and .iiMnIOll1!T. 'Jlm.
P
ij;'f 'JT9lrcr. 1 and 'JIEf;r1l1
_ ...... .. --.-.--.- ..
Verse 81.
answer (eonid.)
---- .. _-----._---._ .. -
219
instrumental cause, of which is the command of approach-
Page 22* iug the wiEe as is shown hy the text "By 80 approaching
he should beget a son (endowed) with qualities"; just
like the text. "By perEorming Agnihotra Bacrifice he should try
to attain heaven. " 5
Nor' is it that this might (appear to) be the statement
oE an orginative injunction wbich is impossible of perEormance by those
who are not near (their wives) and the like. Because for those only
who are near and who are competent has been directed the text' viz.
"He who being near, does not approach his wiEe, wben she bas bathed 10
after bel' monthly CODrse, and tbe special text' viz. "Be who
being perEectly in good bealth " does not approach bis wife who has
bathed after montbly course."
The avoidance' of non-willingness, moreover, will be (secnred)
only by taking the injunction to be a Niyama. 15
Nor' is there any necessity of assuming any special case;
becanse in one alternative it admits oE an originative injunction of
a positive significance_
Nor6 is there any contradiction with
7
Grflyasmrti. If
the menses appear beEore the expiration oE a year, then by 20
approaching (his wife) tbete occurs no sin oE swerving from tbe
Vow oE celibacy as is the case also on S'riLddha or the like (occasions),
ThereEore, Parisan1chyfl' is not proper, it b'8 tbe three Eaults
of disregarding' its own significalion, of assuming
lO
a seme not
directly stated, and oE rejecting something established.
I1
25
I, P. 215 11. HI-23 2. Of Paras'ara, Bee Bilarnbbn$.
3. Dava.lo. rrif IfI!;If B':' is the next balf. See
Balatnbhnttn 227. c.
4. i. o. it i3 only by taking it an injunction oompelling an aotion
rr."fH""I that any llUwilHngns38 on the part of those who a.re perfectly in good
health and are near, Oln be got OVdr. Mere unwilHngnes8, in tue o.bsence of a
justifying ca.use of unuel10lth or n.b:;HIUC8, will not justify one for abstinence.
5. P. 215 ll. 810.
6. P. 215 1. 32 i. c, in the CBBe of Ilppro!lohing in L'.onBenSOD.
7. Buch fiB AS'vaHtYElDI1. See p. 215 1l. above
S. These aTe the refutations of the positions set out above. viz. injunction
of limitation. See nots above on page 212.
9. '2::rr'ifif!!Si' i. e. destruGtion of its own signification.
10. a which ill foreign and outside the
11. is something which is established or assumed as
established. 111H9fl:T is o;ssnming (l:. or which counters
what is established.
220 an8wer.( Donid.)
[
Ydjnavalkya
V.ersBs 81.
In the text, "0 five-nailed animals, five (only) are to be eaten"
here althongh when the alternative of eating the hare ha:ppens to
be the one established, there would be Niyama, and when the eating
of the hare &c" as also of the dog and the like happens to be established
5 it would be Parisanlchyil, and t.hus tbere mp_y be a po!;sibility of
both, still in tbe alternative of a not eating the hare etc.,
would lead to a sin, and also for eating tbe dog and the like there
would be no sin and thuB there would be a contradictiono the
text relating to penances, and so Parisankhyil alone
1:0 is assumed
l
,
In the text," In the evening, and in the morning eating
has been ordained by the for the twice-born," here also it is
explained as (the case of) a Niyama. The text, "not at any
time must he eat the meal" wonld be a repetition, if it were .constrned
15 asa P arisanlchyil.
In the SBme way, by taking it as a Niyama, a repetition
Z
viz. 'e'Veri\' season' wonld be obtained, vide the maxim
3
"on a recnr-
rence of the cause, the resultant also recurs."
In the text, "Or he may act Bccording to his desire &c." it is
20 also a Niyama. "Even in non-season also, if the wife has.a desire,
he should indeed grant enjoyment to the wife;" "fie may go in
season, or at all times excepting the prohibited days":-the above
twoSfttrss of -Gautama< also favour the Niyama (constrnction).
It means that he may approach his wife in season, and even in non-
25 season when the wife so desires, aV1Jiding the prohibited days he
sbonld approach. Thus enough of too much prolixity. 81.
1, i. o. of neoessity, the Pnri!ankhy&' alone is the proper construction,
otherwise emphasis would be laid on Bating Bnd not on restriction and the
choice:in eating. see also ,po 228.
2. i. o. althougb the rule in ita statement mentions "iRf!' once only
'Btill with the recurrence of every sellson, the approaohing also follows.
3. 'iliilRrl;'f"lr<fflit-This is a well-known maxim otherwise
sta.ted as f.tIG"dI"H"I(t'11q Its oppo.site is also well-known. viz. Rfi:J':ijO{m-
cf. CossantfJ ,'atiollo log-ia, Cassanto ipsa lo!ll-when, the feU-Son of the
caMes, the la.w 0.180 ceases by itself.
1. Oh: V. 1-2,
y
,Vers6 81.
Vlramitrodllyo.-Thc boon .Div.en by Indra,.
Viramitrodaya
2:21
The Author states a oounter-exoeption to the restriotive rule
" One must approaoh at the season only."
Yajiiavalkya,Verse 81.
That which is not in transgrsssion of ths dssire is ' in accordanoe 5
with the desire'. He who has (acted) in aooordance with the desire, is
one who aots acoording to the desire. Thns, the meaning ie that, not
transgressing the deeire of the women, one may approach even in non-
season. Ths word wet 'or', is ussd only as particnlari,iug the already
stated Jjiyama, or as nearly indioating an oppositio.n a, a course, and 10
not as an optional rule. Here the qualifying clause particulari,ing the
rea,on i, " of the women, etc." TIl< boon, i.e., that conferred by Indra.
For, it is stated in the Taittiriya S'rutP in regard to Indm and women:
"They said, 'ws choose a boon; (they) should approach us at
season; we (thus) gst progeny; 1st us at our pleasure until (children) are 15
born bs free to be with msn '. Therefore ons should approaoh in 8sason.,
(SO that) women get progeny, and according .to their dssire are entitled
to having intercourse, until (children) are born, such was the boon chosen
by them". In the expression '(until children) are born', the
suffix Tosun (me:) is used in the abstract ssnss. Thus, ths meaning is 20
th",t 'ws wonld havs sexual iutercourse until the birth (of children)'.
Vasi,htha' also: "This indeed is learnt. Indra after killing the
three-headed Twa,htrn, affected by the sin considered himself to be gnilty
of a great crime'. Him all beings denounced '( thou art) a phCllticide,
,,; phOilticide'. He ran upto the women, and requested them' kindly take 25
over a third of this my BrfiJ:1micide '. They asked' what will come to
us P' He said' choose a boon'. They said' may we get progeny during
season; may we have intercourse at our deBire until (children) are born '.
'So be it (as he said)'.
Anusma?'a1.' 'rsmembsring' i.e., taking into consideration in 30
conformity with the subject in hand. Women .Iso were .so much after
sexual intercourse, they took upon themselves a portion of (the sin of)
1. II. 5. 1.
"2. V. 8,
3, l,lnlllwful nctj a crime,
222
Vlrnmltrodnyn-DuticB of a hU8baruJ...days for apprDach.
[
YdjilavaZkya
VC1'Sfl 81.
5
10
phmticide (in exchange) for that. Therefore generally tbe snbstance of
tbe argument is tbat in all probabilHy tbey would go unfaithful witb
the husb.ud wbo would not fulfil it.
Moreuver, swaddranirata eva Mavet-' he sbould be solely devoted
to his wife ouly'. In biB wives only ehoold he be intensely devoted, i.e.,
sbould bave sexual intercourse. The meElning ie tbat in the case of an
adultery against one's wife she "lso may very probably commit adultery
against bim.
Here by tbe (uHe of tbe prefix) ni, anotbar obligatory rule ariBes,
viz., 'he sbould approacb his own wife only'. By that for tbe
procreation of a KsltBtraja son be permits approaching the wife of
a brotber.
Thus, tbe first Obligatory rule deduced is, one must approach his
wife in sea.son excepting tbe parMs, and (on days) having the epecial
15 characteristics, by tbe absence of particular conjunctions as will develop
sexual intercourse. Tbe second injunction that is deduced is tbat in tbe
absence of a desira by the woman, one should not approacb bel' at a
time other tban tbe seaBon; and tbe tldrd rule is that wben one is not
intent On procreating a son, one must approacb his own
20 wife only.
Some say that' wben the WOman desires, one must approach even
in non .. season' a.ud state Il Niyama for approtLching during Don-seaeon.
OtberS, however, taking the word 'oa as indicative of' an option, (say) tbat
when the woman has a desire, one ma.y approach even in and
25 propound a rule that' one must not otberwise approacb in non-Beason.'
As to the expression' during even nigbts' and tbe like, bowever,
it is " prohibition for one who desires a son just a. in (expressions like),
" One desirous of a son, should perform a or " son-yielding
sacrifice". This, however, sbould be remembered: Whenever in an
30 even night there is a preponderencs of tbe female fluid, then indeed a
female (child) is produced, but witb tbe appearance of a male. So, even in
an uneven nigbt wben the semen preponderates, " male (cbild) alons is
produced, but with tbe appearance of a female; vide this taxt:! "A male
wben the semsn of tbe men preponderates, a female is formed wben tbe
35 female fluid is in excess ", as compared witb tbe instrumental' causes,
viz., tbe even nights &c. for (begetting) a son, tbe materilll causes, viz., the
semen, the female blood being more powerful. And bence on an equality
1. Manu Oh. III. 49.
2, opposed to the .-term. well known in Ni'"ya,
- - - --
J
Verses 81-82.
VlranH oj a hnsballil,
223
of the semen and the fomale blood, a hermaphrodite is produced. And
therefore also in reg.rd. to One desiring a Bon, even after mentioning the
even nights the addition of leanness has been stated. And therefore,
'male' has been stated, its appropriateness baing its indicating
the preponderance of the semen-as the means of begetting a son. 5
Not'should thUB bs suspected the uselessness of observing the
(rule a6 to) even nights &c. as it distinguishes a SOn having a woman's
"ppeiLmnne. Hence, indeed, has it been said. 'one should beget a Bon,
with anspicious qualities'.
Similarly also may be iuferred n. rule that, one should approach 10
a fatty on:e on uneven nights fat' those who desire the particular heaven
to be attaiued as the result of the birth of a daughter. Thus enough
of prolixity.
The author mentious a reason for (ths mle) 'according to
the desira' 'attachment to one's own wife', viz., 'women' 15
&c. should be protected, eo haB it besu laid-down, viz., "sbould
be well protected". Here also bas bsen stated in Manu' and
others that "even on trifle occasions women should be carefully
guarded". Really speaking, however, from the text 'solely devotsd
to one's wife " a corollory is inferrable that One devoted elsewhere may 20
have sexual intercourse even in non-SeaBon. The Author expounds that by
YatMkami 'according to (her) deeire', There the reason is that the 'women
should be protect.ed', such has been stated. This is ths substance, 81.
YAJNAVALKYA Verse 82.
By the husband, brother, fathel', Jfiati, mother-in- 30
law, father-in-law, hnsband's brother, and the bandhus,
women shouB. be honoured. with orna.ments, clothes and
food. (82).
Mitakshara..-Moreover, by the husbaud and the rest, good
women as efore-mentioned shOUld be honoured' accordiug to theil' 35
meaus with ornaments, clothes, food, flowers and the like. Becanse
when they are respected, they (halp to) develop religious merit,
wealth, aud the (fl1lfilment of) desires.
1. V. L.lj;"lTl'tIei-'l.
2. Oh. IX. 5.
Viramitrodaya.
[
. Yaj1Javalkya
Verses 82-83.
In the text 'Moreover, solely devoted to his wife ',the method of
protection inclnded by the word aha 'moreover', the Author makes clear
Yiljuavalkya, Verse 82.
6 Bandhubhi(! ' by the Bandhus', i.e., as technically indicated in the'
text, 'l'he sons of oue's mother's sister, the sons of one's father's sister,
and the sons of one', maternal uncle, should be known as one's own
Bandhus " "r1tmu-Mndhavili} "'. Should be respected, i.e., should be
honoured. Rere the mention of others than the husband is by (regard to
10 the particular) occasion. 82.
Mitakhara.
After she is entrusted with the household duties, how should
she behave? So the author says
Yajfiavalkya, Verse 83.
15 Having correctly placed the utensils, alert, cheer-
ful, averse to extravagance. she should make salutation at
the feet of the parents-in";law, (and) be devoted to the
husband. ( 83 }.
correctly placed i. e., deposited
20 Ilt its right place, uten,sils, i. e. household uteusils, by
whom; such a one. As for example, the pestle, mortar, wiuow and
the like, at the threshing' place; the stone slab and the grinding
stone at the pounding' place, and the like. Dakha, alert, i. e.,
skilled in honsehold transactions rhhtfi.. cheerful. always with a
25 a smiling conntenance. Vyaya-Paranmukhi:, avB?'se to' emtrava-
ganee i. e. should be by habit not a spendthrift. 'Should be' is to
be added to all'. Mother-in-law and the Father-in-law together (are)
PaI'8nts-in-law, S'vas'urau under the rule" (oE grammar) that
the word 8' ura is optionally retained when spoken along with
1. of K"tyayana-ciled in the
1';. 'f'US"Rlll'f,-! '
3 'q<rur,'!l""
4. ;, D, with all the re.t.
6. PaniDi L II. 71.
YdjnavalkyaJ"
VeJ'8iJ8 83-84.
225
S'vas'ura, it is a semi-residual compound. or these both, pa.da.van-
salutation oj the jeel, always should be made, kuryat. The
UBe oE the expression Parents-in-law is inclusive oE others deserving
oE respect. Bhartrtatpara., devoted to the husband, i.e., acting under
the behest oE the hushand, she should do as aEorestated. 83. 5
Viramitrodaya.
Now the Author states the Duties of Women in five verses.
Sa7!lyala!,; 'correctly placed', i.e., in its proper place well
est.blished, Vpaskaralj, 'utensils', i.e., the (wooden) pestle, mortar,
the stone slab, oloth, broom, and like others, by whom; sucb a one, as 10
snch. Dall?M' alert', shilled in bouse hold transactions. flMht
a
,
'cbeerful', i.e., exbibiting signs of deligbt such as a smiling face,
and tbe like. VyayaparfuimuMi, 'averse to exlmvagfince', i e., disinclined
to any improper expeuditure. S'vas'urayolj,' of tbe parents-in-law',
i.e., at the mother-in-law and of the father-in-law. padavandana7!l, 15
's.luting (he feet', when possible. everyday, is to be inferred.
Bha1trtatpara, 'devoted to the hUBband ',i.e., by habit intent on doing
Bervice to the husband, etc. (83). " " "
MITAKSHARA.
(Dnties oE a wiEe) when near her husband have been stated; 20
when the husband has gone out on a journey, what should she do ?
So the Author proceeds
Yajiiavalkya Verse 84.
Sporting, toilet of the body, witnessing the festivities
"of the popula.ce, laughing, going to a.nother's house, (these) 25
. one should abandon, whose husband' has gone abroad. 84.
whose husband has gone to another
country, kridam, sporting, i. e.; by means oE balls,
Rules for one &c., toilet oj the body, e. g_
whose husband by uuguents, samajo, populace, utsavaj1 30
has gone abroad. festivity, snch as marriage aud the like others.
The witnessing, darsanam,' 6E these two.
Hasya.m, laughing i. e. loudly boistoronsly; going to auother's house.
The clanse, " should abandon," is to be taken along with each.
1. :i[li'l'l"'rm has been thus defined in "liij"i"'iqor-' .,"i;'!t
'l1l: I '" >r"'!iillfihr'!'l:'f.l.'-Apte.
2. i. D. of the feBtivities end of tbe populece. 01. also Manu Oh. IX.-75.
"nd other texts cited by Balnmbha\tn. 231.
29
226
women
. .
Viramitrodaya.
[
y
Ver86 85.
Kridam, 'Sporting'. i.e., with balls, dice, etc. S'
'toilet of the body', viz., by unguents, etc. Sam{l)o,' populace', i.e.,
an assemblage of the people, "I.avo 'festivity', e.g" marriage and the
5 like. The witne88ing of these two. Hasl/am 'laughiog', i.e., a loud
boistorous laugh, and also going to anotber's house. P"o?hitabha"lrha 'one
whose husband has gone abroad', i.e., whose husband has gone to another
country; should abandon. This is the meaning. (84).
Page 23." Yajilavalkya Verse 85.
10 When a maiden, the father should guard ( her); when
married, the husband; and in oldage, the sons; in the
absence of these, the jilatis; never at any time is
independence for women. (85).
bafore' marriage, 'pita, the father,
15 should guard, kanyam, the maiden daughter, from improper
couduct ; after that, the husband; in his absence, the sonB, in oldage'
'also. Abhave, in the absence, of these, i, e. those mentioned
above, thejfiiltis the gentiles. In the absence or the jfiiltis, the king,
vide the text
3
: "On the failure or both sides, however, the king is
20 the supporter and maBter of women!' Therefore, never anywhere iB
independence for women, (85.)
Viramitrodaya,
'for women', i.8., 'shonld be m.de " must be understood.
Here the genetive case is by way of a conjnnction with the kr!' affix.
35 From this the meaning is that in no condition whatever mnst
independence, i.8., non-dependence be laid for women. Nor can there
be independellce for maintenacce' and livelihood which is necessary, aB
that can be had otherwise. For, an unm.rried damsel, the father must
guard, i.e., maintain and ward from anytbing agaiost popular or
30 scriptural rnles. 'One who has been ofi'ered' i.e., married, the husbaud
should protect. Everywhere it applies by reg.rd to the context and
1. 'l1iiim[fU!IF<WI'-Lit. prior to the aooeptanoe 01 the hand,
2. There is a misprint at p. 23 L 4. Instead of 'ml111'it read \!:a:11i'r'f.
3. Of Niirad .
4. W"rrrn:'!ll\-SeeS. K No. 703, under, i/I"''''''i'lliilll II.
2-9. W"1'lf '!ll\ _ .m 9f'i1!'l.' e, g. ",11PI q'!'lI'l: ';r;'l a (wood.) outter-a
hatobet.
5. also meon, seourity. '31qIJH'I .rr.r:' 'qlHo:'! ,!Hoi
y 4iflavalkya ]
Verso 80.
Viramitrodayo-Upoll the dea tTl Of the husband.
227
conjunctionB. In oldage, however, in the absence of a husband competent
to protect, when sons exi.t, the SODB. ThuB in the absence of relations
commencing with the father and endiog with the BOnB competent to
protect, the Sapil,da relations remoter than these should indeed
protect with. view to avoid any blame to themselves. ThiB UBe of the 5
plural name iB intended to iodicate. the first seOBe; by that are included
the paternal relatinns. So also Niirada: "When hiB SapiJti).aB do
not offer protection, the paternal side of the woman is competent. On
an extinction of both sideB, however, the Iring iB the Bupporter and
master of the woman. He Bhould provide for her maintenance, and 10
shonld reBtrain her when fallen from the (right) path ".
For in some places the reading is te?t.!),m. It is indeed
meaningless. In tho reading t{}.s{}.m, of these i.e., of t.he women,
independence, iB the conclude!i BenBe. OtherB, however, Bay that theBe
are to be taken sepautely for the parents and the rest, and maintain 15
that as depending upon them 'nowhere would there be independence for
women'. (85).
YAJNAVALKYA Verse 86.
When deprived of her husband, she must not remain
away from her father, mother, son, brother, mother-in-law, 20
or from her maternal uncle; otherwise she might become
liable to censure. (86).
Mitakllhara:-Morcover, bhartra vina, one deprived of
her husband, withont a husband, should not be without her
father or the like. Because, being without them, she becomes liable to 25
censure, garj1al)Iya, i.e. becomes blameworthy. This is in the case of
the alternative of leading a celibate life, vide the text of
"After the death of tbe husband, either celibacy' or ascending
4
the (cremation) pile after him." There is great merit' in ascending
the funeral pile after him. 30
1. It BeemB Mitramisra reads 'l'ffl'\.
2. Oh. XXV. 14.
3. i. c. Oontinence.-well-pr68e!ved cbnsbity.
4. Bl"frU;;"l i. '. ",cending the faneral pire of the hUBband and going
( to Beaven) ofter him.
5. W!!'f'f :-ProBperlty bec.use of the merit a'quired h)' crematioll
along with the husband,
228
of Pativro.ta.
Moreover, Vyasa
'
has pointed out in the form of the episode
of the she-pigeon :-" Devoted to her husband, sbe entered the
bnrning fire; there she regained her lord adorned with variegated
hracelets. From there the bird joined to his wife, went to heaven,
5 being honoured on account of his (meritorious) deed. There he
eujoyed it with his wife."
So also' S'ankha and Angirasa: haviug premised "Thirty
millions and five millions more, as many hair as are on the
human (body), for that period shall ,he reside in Heaven, she
1 0 who follows her husband" have (further) pointed out their
inseparableness thus: "As a serpent-catcher forcibly draws a suake
from the hole, thus so drawing out (her lord) that woman enjoys
pleasure in company with him. There, solely devoted to her
husband, being praised by the bands of the Apsarus, she enjoys
15 pleasure in the company of her husband, for a period of fourteen
Indms' (reign)". Similarly2; "Whetber the husbana be brahmicide, Or
have mnrdered a friend, or i. guilty of ingmtitude to a benefactor, the
woman who is unseparated from her husband purifies him taking
whom up she has died. That woman who upon the death of her
20 husband ascends the cremation fire, is regarded as equal in merit with
Arundhati and excels in the heavenly region. As long as a
woman, upon the death of her husbaud, does not get herself
burnt, so long shall she not be redeemed from tbe female form".
Harita' also: "The family of her mother and that of the
25 father, as also that where she is given (in mal'riage)-she purifies
these three families, who follows her busband (after her death) ".
Similarly: " One who becomes afflicted when her husband is
aftlicted, who feels delighted when her husband is delighted, who, when
bel' husband bas gone abroad, remains without It toilet aua becomes
30 emaciated and who when her husband dies, dies, that woman should
be regarded as a PativratCt. ".
1. Anusasanika Parva. Oh. V17. Vore9s 9, 10 and 12.
2. Suddhangirnsa (BalaIJl).
3. and Angiras. also (Balm).
4. One who is faithfully and entirely devoted to ber husband. 'Tif is
any vow taken; ancl trfrfEn:rr is ODe who Ln.s tc.ken and maintained the vow ot
wholly and solely followlng the hu,band. The 'luotatioll in the text defining
0. q-(rf'o/!"I is from
Yd}ilavaZkyaJ
Verse 80.
--------------- ----- -- .. _----- . _. ---- -
all to II tinllgamalla
'1
This is the general dut.V of all women except those who are
pregnant or bave an infant baby child, and of all (communities) as far
as the Obandals,' since the text" who follows after her husband" is
general.
229
As for the texts, however, which prohibit self-immolation for 5
It woman, viz., such as :-" Tbe rule ss to the following
the dead (husband) <1oes not apply to It Brl11;lmuJ;li woman, under
tbe command of Bru\lma. But among the other castes, however,
this' is to be the higbest austerity. (Their duty is) to do good
to him while living; and when (he is) dead, to destroy hers8lf. Tbat 10
woman of the Bri\bmaJ;la caste, who follows her dead hushand, (she)
does not lead to heaven by (reason of) her self-destruction either
herself or her husband."
Paga 24.*
These and several other texts, relate to the ascending of a 15
separate funeral pile, vide this special Smrti:-'ABcendiog a separate
foneral pile and following her busband is not proper for It Viprfi
woman." Thos for the women of the aod the others,
permission to asceod a separate funeral pile appears to be inferred.
Some, however, assert :-"Like as is the case with men, self- 20
killing being as much prohibited for women also this direction for
Anugamana (post-cremation) is meant fol' those women (only)
who through an ioordinijte desire for heaven, transgress this prohi-
bitory rl11e of law as is the case with B S'yeoB
An argument. sacrifice. Just as in the text" One who wants 25
to practice abhichtlra' may perform tbe
S'yena sacrifice" a direction for S/yeon sacrifice is given to one whose
inner mind has been oppressed by an intense feeling of rage, and
who is intent on transgressing the rules laying down prohibitions." .
1. been defined as the eon born of a BrahmnD! women from
r. See further on in Verse 93. Amara II. 10. 4. Their' varieties have
been aetailed in Amara lI. 10-19-20 thus I
[I
2. -following the husba.nd nIter his deltb,
3, proceeding principally intended for the dBsliruntioD of [J,Ij
enelIlY OI!f['l1il "ll,: I l[lll'O'q I "g;
230
[
Yajnavallcya
Vers8s 86.
(We say) this is wrong. Those who lay down the futi'
lity of the S'yena sacrifice on account of its results, because in the
bMtvanft which is instrumental for the per-
Reply. formance of the S'yena sacrifice, which involves
5 - injnry to beings, the sanction of tbe' Jaw
is wanting, while its prohibition exists, according to their opiuion,
injury itselE having been commanded as a means to attain beaven
by reason oE the rule us to the Anugamana, and there being an
absence of all prohibition against it like as it differs from the Agni-
10 sacrifice so is there a difference between the S'yena sacrifice
and the rule regarding the following the hnsband.
As for the view 'injury' means all actions which are
condncive of death, and the S'yena sacrifice is
Another view. itself an I injury, ' inasmuch as it is a proceeding
15 which cGnsists of acts condncjve oE another's death.
in a matter oE desire, for the motive part there being the possibility of.
a natnral inclination, cannot be said to be induced by a command',
by reason oE the Eact that it consists oE an injury which is
goaded on by II desire the S'yena-sacrifice is
20 The answer prohibited, and is in its natnre lllJurious.
Here, however, by the rule as to anugamana.
death itselE having been ordained as a means Eor the attainment oE
heaven, although there is a natural inclination EoI' death, still in
the transactions conducive oE death all incedental acts such as
25 entering the fire, &c., are induced on account of a command and thus
there is no room for prohibition (here). It is just like the text:-
"Let one who desires prosperity kill a white beast sacred to the god
Vil.yu." Therefore is indeed clear the contra-distinction between
the S'yena'sacrifice and the Anugamana.
1. f9fer-n.n command for cBusing injury.
2. i. o.
Here tho argument t9
,
lhat although the statement [1,8 to the s'Ylma
sacrifioe ocours in the Veda, it is nob in tbe na.ture of fL Vidhi, or 11 command,
It is only 11 Bort of a statement of a course of oonduct under
pByticular cireumstances. 9;OfB'lf: 1 if
mrr
'
f'itl7f1 ij F,frnW<R-;;'l 'l''!I'!'!!QI1[:-.,ii T. ;;f;t fit
"I 'i! alT;"III'l.q'l;' "Ff I Bee Biibarq BhD,1hy. P. 19. 3!l""(I'fll 97. (1)
-._------,--, --------
YdjilavaZ;,ya ]
Verse 86.
M ifni! Disctt8I1ion-( Conli1tuai).
As for the position viz. having regard to the S'ruti text
viz. :--" Therefore, oh, one desiring heaven
Another position mnst not pass away before the end of
his (nalural) life" the rnle as to anugamanct is
improper as it is opposed to S'ruti, (we an ower thus) :-- 5
The text" therefore, Oh, one desirous of heaven should not
pass away before the end of his (natural) life"
The auswer. meaus that one, who wishes for the M
with the object of getting heaven must not dis-
pense away life he fore the limit of life because, when life 10
remains, there is " possibility of securing charncterised by the
attainmeut of with its everlasting and uuexcellable bliss, by
reason of the knowledge of the (supreme) self, on account of the
fnlness of scriptnral studies in (the stages of) listeniug, contemplation,
and meditatiou over them, and with the inner mind free from all taint by 15
the performance of ordinary aud extraordinary duties. Therefore, 01'
the sake of obtaining "heaven," which after all is not eternal, and
whose joys arc small, life should not be cut short. This is the
meaning.
Therefore, for the woman, who does not wish 01' Mo7c
p
ha and 20
is desirous of getting heaven, which is in the form of an uneternal and
small pleasure, Anugamana is proper; as is the case with other
AJ;lushthilnas' for (the attainment of) special desires. Therefore, the
whole is without a fault.
Viramitrodaya. 25
Bharl,a vinil 'when deprived of the husband', i.e., when she is
separated' from her husband, a woman must nOL remain awny-ktnil.
from her father or any of the like ralatioas; i.8., she must not remain
unattenjed by them. mherwise by so remainiog she might hecome the
object of blame good men. This is the me.ning. 30
Here, the separation of the husband ie tWJfold, either by hiB going
to anothsr country or to the othsr world. Of lheee. in the (case of the)
first, until his return; nnd even in (the case of) the sscond alternative, for
the life of continence, for her whole lifetime she should indeed remain
1. 8128J.,-l1uy religious (lct commenced with (1 set purpose and with
the object of sBlmring particular results.
2. 19!!""I-i c. separated away, with no hope of rejoining. Mark the force
of the prefix '{if!
232
Viramitrotl8yn-- Views Oil _ ".A llugama11.u,i
[
' Ya.lnaualicyd
Vcrs(;!J ::6.
under their protection; t.he absence of a particular predioate (course of
conduct) is dependeut upou the absenoe of the pl1rticulor state (of life).
In tbe other alternative course of following (on the cremation pile of)
the husband, it is connected with the ubBenee of tbe spscial objects.
5 For say' VishllU' "When the bus bond is dead, either celibacy or
following (l1fter) bim ascending (the cremation pile)." This, bowever,
i. for one desirouB of the fruit of celibacy I1S stated in the chapter on
celibates, viz., "attains the regiou of Bralpna, and is not born bere
again." For one, on the otber hand, having a desire other tban
10 celibacy, excepting when sbe is pregnant, or hl1s an infant cbild,
following the bus band on the funeral pile. Tbis is the adjustment.
1110reover, Sankha and Likhita: II Tbirty millions and five mil-
lions more, as many hairasare on tbe human body, for that period shall
reside in heaven she who follows her hmb.nd". And also: "Whether
15 the husbaud be a Bri1Jemicicle, or has murdered a friend, or is guilty of
ingratitude to a benefactor, the woman who is unseparated from her
husband, purifies him taking whom up Bhe has died. That woman, who
npon the death of her husband ascends the cremation fire is regarded as
equal in merit with A"undhati and excsl. in heavenly region. As long
20 as 0. woman, upon the death of her husband does not get herself burnt,
so long shall not be redeemed from a female form."
Ranta also: "the family of her mother, and that of the father,
as also that where she is given (in marriage), ebe purifies these
three families who follows her husband (after his death)".
In the Bra]lma Pnrapa: "When the husband dies ill another
country, his chaste wife placing his two sandals on her heart, and
(thus) purified, ehould enter the Jl1ta"edasa' fire. The woman who
utters the sbould not destroy herself."
Vyasa: .. That chaste Woman solely devoted to her husband,
3') who npon hearing of the death of her husband in an unknown country,
ascends into the blazing fire, hear her power: If he has entered
hell, and tied np with terrible nooses, has been taken hold of by the
attendants of Yama and taken to the place of torments, and awaits there
helpless and humbled eurrounded by his own actioIls, as a serpent catcher
35 forcibly draws 0. snake out from the hole, thUB drawing out her lord,
that woman enjoys pleasure in company with him. Tbere, solely de;oted
1. Oh. XXV. 4 .
. 2. 'Ii!: '1'i '!<'lIn. I The J\iuMhh1i.rata gi ves it, derivation
. thu;: I 'ir<;19<fil G'fT"I'it G'fliTw"m mffi II II. 31. 41.
Y d,iiiatJaacyaJ
Vd/'86 86.
Virnmitrodnyn. -AbDul ,-anugamana
to her husband, being praieed by the bands of the Apearas, she enjoys
pleasure in the company of her husband as long as the period of fourteen
ludra's (reigns)". Thus enough of prolixity.
Others, however, suggest as the adjustment, that when the
husband is dead, the Bral).mani wife should observe celibacy aud the 5
wife and the rest should do the ascending (of tbe cremation
fire) after him. So also Paithinasi: "The ( rule as to) following the dead
husband (on the pier) is not (ordained) for a Bro,l;1m."i under the rules of
Brl1l;1ma; for other however, this has been prescribed as the
bighest duty of a wife." And Angirap.: "That woman of tbe 10
caste, wbo follows her dead husb.nd, she does not lead to heaven by
(reason of) her self-destruction either herself Or her husband."
That, ho is questionable; the word 'eeparate' in the teAt of
Likhita and others being intended as sp,cialiy indicating the prohibition,
and hence also the expression 'taking him' in the aforestated passage 15
of Likhita. is a rule for a Bro,l).mal)." So UsanajJ.: "By mounting
On n separate funeral pile, a Vipr{/, woman is not authori,ed to go
after (him); this has been laid as the highest duty for the women
of nther (Vor"as) only." Hence alBa the Author of the Kalpas
mentiolls without partionlaris.tion, the lying place for the wife on the 20':
northern side of the (husband's) dead body. Hence also in RamayaJ;la, and
like other works the destruction by the Brl1l).mol)i women of their own
bodies by cremation with an embrace of the body of the husband has been
described in sm.ller episodeB.Then the S'ruti, viz.: "Therefore in this
world, one desirous of heaven should not pass away before (the limit of) 25
life" sets aBide at a.distance nil the Smrti text; presoribing anugarnana .
How is this P The answer is: Swalf-lIarni 'desirous of heaven " i e.,
who wishes for ths fruit in the form of he.ven. 'Before (the limit of)
life', i.e., even when there is (the limit of) life, in short, by his Own
will. 'Pass away', i.e., give np life. This is the meaning of the Sruti. 30
Thus also 'one must not do injury to any being' is also a Sruti text
of general application. Like the text" One should kill a white (animal)
for the Vo.yu ", and like others of Sruti and S'lHt.i in regard "to the speci.l
subject of injury, is the cose of the 8mti text under consideration, viz.,
after the husb.nd is dead, the wife should follow (him) and shonld resort 35
to the mode of departure othel' than that specially laid down. Thus there'
being no opposition thus it should be carefully noted that the Smrti
text is uot contradicted. Others, however, say that in the c.se of
a ohaste wife, self-destruction after the husband, and for .ny other,"
celibacy, should be the adjustment, the vow of fidelity to the husband' 40
reaching as fa.r .8 da.th after. tho husband's death.
30
234
[
. y 4iilavaikyd
V01'88 S7.
Hartt\: "afflicl:ed when (the hue band is) afflicted, pleased when
he is pleaseJ, and when he is abroad, distnr'bed in mind, while when the
husband is dead, she dies, that woman should be known as the Pat'vratft."
Some say that perhaps the prohibition in the case of pregnant
5 women and others for following (the bu,blnd) after his death, is
tantamount to a command for others to follow. That, however, is not
agreeable, as it is opposed to tho usage of the good people of all regions.
Those, moreover, repeating the text of AngiriiJ?, viz., "As long as
a chaete wifo does not buru her body iu the fire after the husband is dead,
10 so long will she not be releaeed by any means from the female form",
and taking it as authority set aside the usage of the good, they forget the
text stated by himself and closely contiguous aud precesding the above
text of viz.: "For all the women excepting that of jumping.
into fire, no other duty whatsoever must be known after the death of
15 the husband." From the principal opening claueo 'For all women "
after the manner of the maxim' Or the Veda '.,
Therefore in the case of pregnant women, and those who are not
guitly of a heinous sin, from the to the CLllnq.llli woman is
the right of following. after the death of the husband, and that this
20 adjustment is equal to oelibacy hSB alrea1y been shown before. Thus
everything is nice. (86).
Yfijiiavalkya Verse 87.
One who is devoted to the pleasure and the good of
her husband, who is of virtuous conduct, and has conquered
25 her organs (of sense), obtains fame in this world, and after
departing from here obtains the best pOSition.' 87.
priYam, to the pleasure, i. e.,
agreeably to the mind and in future also what is beneficial, Buch,
hitam, good. Pleasant aB well as good (together make up the
1. '1!V'lI' ,ee Jaimini III. III. 2. This is the fi"t Adhlkar'l?a of the
tbird PlId, of the third Ohapter of J.imini. The ,.cond Butra is 'II J!l'lil.T;jfl(,
,4 Or it may appertain to the whole Veda, became of the pervading: ;,
Here tbe point under discu88ion is whether the text applies to .11 the
women, or to some only under partioulB.r conditions; nnd the Author states that
having regard to the emphatic ma.nner in which it bE\B beell introduced, the
text is meant for all the women after the ma.nuer of the reasoning in ERr '!fT.
2. 'lRI;( i. c. final resting place aft.r death.
Ya}tlavallcya ]
Verso 87.
conduct.
compound word) 'pleasant and good '. That which is 'plessant
and good' to the husband. Therein yukta, devoted, swll,chll,ra,
of virtuous conduct, one whoBe behaviour is virtuous; such a one,
as so described.
235
I Virtuon3 behavimr, mOreOVdl', has been pointed out by 5
Sankha tbns: I' Unannounced one should not go out of the house.
Not without the upper garment, nor must one walk fast. Nor
should she speak with a stranger man with the exception of
a grucer, a reclnse, or !1 physican. Nor should she expose her navel.
She should put on clothes as far down as the heels. She must not 10
uncover her breast, uor must she indulge in loud laughter. The
husband, or the relatives she must not hate. Never must she associate
together with harlots, rOllges, go-betweens' nuus, fortune-tellers,
and those that work in sorcery, charms, or magical philter, and
jugglery, or those who are of immoral conduct, becanse it is by close 15
contact that the character is perverted."
Vijitendriya, has conquered her organs, conquered i.e. one
by whom are restrained the organs (of sense) i.e. the sense of
hearing, speech &c. together with the mind. Iha loke kirti1p-
in this WOI'ld fame, i. e. renown, and in the other world also uttamam 20
the best position, apnoti, she obtains.
Moreover, all these' duties of women' are to be understood
as applicable after marriage, as it has been stated'; "Before initia-
tion, as he likes in bebaviour, speech, and eating." Als03" Tbe
ritnal of marriage has been regarded as that of initiation in the case 25
of women" (87).
Viramitrodaya.
Priya7(l , pleasant', i. e., at the time at.tractive to the mind;
l!itam 'good', i.e., good in t.he end. The dwandwa compound of these
two worde. This is one view. In foct, however, it is the I,armadhdraya So
compound, yuktft 'devoted " i e., Bet on, one whose hehaviour is good is
of 'virtuous conduct', slDftchdrtl. Goodness h.s, moreover, been described
L meeting Jover by appointment: 'I'!"'ilf'iWf i! "f'l1f'f
lf;if .
. 2:>'by'G.ntama II. 1.
3. Ya1iu.il.67 .
. - ( .
Vlrnmltrodaya-Code ojcollductjor a womall.
by S'ankha and Likhita thus: "Nor must she from within go out; nor
without the upper gorment ; nor must 8he run; on occasione other than
of festivities she must not use fragraDce, Bowere, or ornl1.ments, or ooloured
glHments; nor must sbe speak to a. stranger excepting 11 grocer, an ascetic,
5 or the elder8; she mllst not expose ber naIve!. She sholll(1 put on" cloth
which would extend as far as ber heels. She mllst not lay b,ue her bre.st,
nor must she indulge in lOUd laughter. Nor the husb.nd, nor his relotion8
shoulll she hate. Never must ,he ossoci.te herself together with harlots,
rogues go-betweens, nun" fortune-tellere, and thoee that work in eorcery,
10 and the jugglers. Indeed by close cont.cUbe character of women becomes
vitio.ted" Sa'l)yatenddgtt, I 'one who hilS restrained her organs' i.e. ;who haa
kept under control, speecb, mind and other organB. lha 'here', i.e. in tbi8
..-orld. Pretya, 'after departing' i.B. after life becomes extinct.
Anuttamilm', 'Un8urpassed' i.e. having no rival in the higbest. rank, i.e.
15 in tbe form of heaven; absolution. The whole of this code of women's
duties is to be nnderstood, moreover, to be applicable nfter marriage; the
concnrrent use of the word husband and the like having an application
only -in that stage.
ManU', moreover, states the fruit of fidelity to the husband:
20 "From the time of her gUt she who is for the whole of her lifetime entire-
ly devoted to her husb.nd, (ehe) attains the region of the hUB band ; ehe iB
just aB (reBpected as) Arundbatl"_
Page 25*
The Author now lays down the rules for one with many
25 wives
Yajiiavalkya Verse 88.
When there is a wife of the same Van.1a, religious
acts must not to be allowed to be performed by another.
When there are wives of the same religious duties
30 should be performed by any other except in the absence of
the eldest. 88.
1. Viramitrodya reads rnRrnI the
while Visvnrupn. does not give this velBB a.t all.
lIiuakshBra reads 19fuiii""'1r
. . ,
2. i. 0, than whioh there can be nothing beUer, the best PO?' excellenco.
3. This varae is not found in the published edition of Manu. But in
Bome manuscripts it has been pla.ced near verss 153 01 Ohapter V.
]l:dition of Manu, ,,"
----_._._._._._--- --. _._. __ .- ----_._----- ..
Y,i,Jnavalkya]
)Ters688,
237
When a wife of the same
var1'}a, satya'!l, is, . another i. e. of another van,la, never
dhrama-karyam karayet, religious work be allowed to be
performed. Savarl!asvapi, e'ven when there are wives of tlw
same vama, dharmye vidhau, in religious duties i. e. in the '5
performan'ce of religious ceremonials, vina, in the
absence of the eldest, i. e. leaving the eldest, itara, any other, i. e. the
middlemost or younger must not he engaged.
Viramitrodaya.
Tile Author states about one having many wives 10
Yaji'iavalkya Verse 88.
When a wife of the same Val'na does not exist, the Author permit,
the performance of religiou, acts in with wive, who are not of
the same varna. With the compan:v of a Slldri2 wife, however, there is
absolutely a prohibition. For says Va,ishtha:' "A wife of the lowest 15
varl!a is only for enjoyment, not for religiOUS acts" qf
the lowest val'\la, i. e" of the S'udra class, is not intended for ( the
performance of) religions acts in the case of
The word 'among wives of the same var?za', is
indicative only of plurality; therefore, when there are many wives of the 20
sRme var,!a, without the eldest, i.e., married, any other ruust not be
engaged in religious performances. This is the inference, i.e" ehe must
not be employed. The meaning is th.t a religious act muet not be per-
formed with the association of nny one other than the eldeRt, Therefore
the net result is that religiOUS nots must not be performed with the 25
aeeoci.tion of any other than the eldest, vide this te.xt of Vishnu: "In
sacrifices like the consecrated fire, the second not be
taken to act .lone with him, otherwiee fruitlessness will be hiB even by
th.e performance of hundreds of sacrificep."
Or its meaning may be, 'in the absence of the aldeet' i. e. withont 30
her cOlilpany, and in that case, witb the aseociation of the eldest, the
competency of another is also inferred. Therefore Katyayana has
observed: "Not without even one sbonld a wise man perform the
consecration; that one should regard as not done, which all do not
conaecrate." Thus then in the text ofVish\lu 'Second' means one not of 35
the Bame Varl,a. In fact, when with the eldest alone there would be
accomplishment without much trouble in a religious act, exclusion of
another, (otherwise) ill any other case, permiesion (for her).
1. Oh. J[VIII. 18. There the rending ie in. tend of ""'loTI.
. . -.' - . . ,
238
The cllOiae among thfJm.
[
Ya';;/Clvall'ya
Verf6 89.
Tberefore indeed, in the Chhandog;a PariSi,hta Katyayana h.s
observed: "Performances such as coneecration of the fire and tha like,
one who has many wiva., should cause to be psrformsd by one of th, same
VeLr!!a; in her absence, however, by the eldest, provided sbe is not under
5 censure. or these, lI1orovar, one who has given birth to warriore, nnd
who has observed the behests; one, who is expert, and of sweet speech,
and is pure, her should he engage in such a caBO. Or, in the case of
incapacity, the act shouH be divided in daily order in the order of
seniority, or all shonld accomplish it together according to the knowledge
10 (of eacb)". 'Under censure' i. e. a wife against whom a cause exists
which would be on objection to her association in tbe performance of a
religious act.
"One is Mlled a D,\armapatn;, provided Sl. e be without a fault;
if she have fanlt, it would not be wrong; for) one ehnuld take another
15 possessed of qualities." In this text or'Dakiha a180 , tbe meaning of
the word 'without a f",llt' is alBo the same. It has also heen state,1 that
resorting to a second wife or the like would be for the specilll rite of
the COllsecration of the Fire (83).
lVIITAKSHARA.
20 Having laid down the law for one whose hushand is dead,
the Author now propouuds the law for one whose wife is dead
ya.jfiavalkya Verse 89
1
Having caused, to be cremated with the agnihotra fire
his wife of good behaviour, the husband should take (again)
25 according to law a wife and the fire without delay. 89.
,-As descrihed ahove of good
beltaviOtII', i. e. leading a good liEe, when dead, sucb a wife striyam
agnihotrel).a, with the agl1ihotra fire, i. e. witb fire consecrated
with 8' rv,ta rites, or in its absence with thut prepared with
30 the S'mfirta rites, dahayitwa, having caused to be cremated, patil1,
the husband, who has not produced sons, who has not performed a
sacrifice, or who is not entitled to enter another order of life
Yd,;navaZ;';ya ]-
VerBa BO.
for a widowef.
when another wife exists vidhiva,daha,ret,
should again take a wife and the fire according to law, a,vila,mbaya,lj.
even withottl delay, even immediately. Because
(1. 20). it has been ordained by "without an
ode,' should not remain even for a day the twice- 5
born ".
This, however, is applicable only in the case or her who has
been dllly initiated along with tbe consecrated fire, and not of any
other. As to what has been stated in, "When, however, one
cremates his second wife with the vaittli'ii1ca' fires when the first is living 10
that (act) is equal to!iq (lor-drinking" and" Upon the death of the
second wife, one who abandons the (vow oE) perpetually consecrated
fire, him one should know as a bral;tmicide, as also him who gives it
up at bis (mere) wish -" and like otbers, these Bre to be understood
as applicable in the case or her wbo has been initiated as a wife along 15
with the consecration of the fire.
Here ends the Ohapter on Marriage.
Viramitrodaya.
The Duties of one who hilS lost hsr husband bave bsen stated
before. Now the Autbor ststBS the ssme for one who has lost his life 20
Yajliavalkya Verse 89.
Vrttavati'lZ 'Of good behaviour, i.e., wbo was of virtuous conduct,
wife, apparently who is dead by the cODsecrated fire, i e.,
1. 1. 10.
2. 31;/r'3;-Tb.e Sa.cred nraa-five or six in number, viz.;
rnrrlfr(f and 31lfr'9-lflf which a.re oolleotiV'dy known 8.S fims, and tP:i.f, 311tf6'l.7.j' and
aflcrn:l'1 the fires.
or sncred fire.
Thp-re are different d03igna!;ions by which fire is knovln when kindled on
occasion!! e, g. H is known as Iflcp:t; when it is kindled on the
occasion of the that entry in house along with the bride 8.S q}Vii on the
1TlTf-.:rr." as at the nud 80 on.
The last verSe recommends to the widower It sscond marriage 80 that the
fire may ba oOllS8cmted again. The qnestion then arises' whether it is nbsolnt61y .
necessary for the reki ndling of the fire that a wife I'Ihonld be wedded again.
The Ba.lfimbhllHi enters into a prolonged discuBsion and mentions in detail!!
the widower's fire, por Conlra----..the householder's fire. The two
words ( wife), a.nd 31m ( fire) are always coupled together. It is not, however,
absolutely necessary for one who has lost a wife to take to another j if he is not
80 inclined: be mlly kindle and maintain what is called the widower's fire.
240
Mitilkl}harn..-SCllioT wife when dfJad.
by the S'rauta fire, and in its absence, by the Sm{17ta fire, dd,hayitw{t
, having cause,1 tn be cremated', i. e., by the SOn or the like, otherwise,
however, having cremated her himself, the hneband who then had a reason
for marrying another wife, (ehould take) a wife, when poeeible of the same
5 var!,a ouly, otherwise, excepting a S'ud,{t, of another va"!,a also. Ae Bays
Vish9U' "Even when the wife is dead, one must not give up the Vedic
Fire; that should be prepared even by means of a substitute, and should
psrform it the whole life-time." For the Nibandha has explained
Upadltin{t-' by means of a substitute' such as by a wife .not of the
10 same var!,a or the like.
Agnl!, 'Fires' i. e. the S"'auta as well as the Smd,rta. And more-
over another (Wife), tlllar,t' should take, i. e. shonld take over. Tho
Buffix ~ in the word avilambayan is indica.tive of its OWn meaning, 'i,8;;
without making delay. In case of,delay there might come about a
15 slackness in the performance of duties which can be accomplished by
wives and like others, or at hiB own oVtion, and not withont delay, the
undesirable condition-of being without an order Cin life) migbt come.
about. And that is oppossd, since Dak,ha has stated N ~ v e r must a
twice-born be without (being in some) order even for a moment".
20 Such cremation, however, shall he only of that . wife, whether
eldest or youngest, along witb whom the fire was brought home, nnd
with that very Fire. Thus: "He who cremates his aecond wife with the
Vait{tni/,a Fire or the like, wbsu the first is living, tbat is squivalent to
liquor-drinking." Also "when the second is dead, one who gives up the
25 permanently consecrated fire, that should be taken as tbe abandonment of
Bra!111la; as also one who gives up at a (mere) whim. Also," He who
cremates hiB wife indifferently .. ith his own consecrated fire, by that
(act) he becomes a woman, and hiB wite becomes a male." These nnd
other similar texts arB to be interpreted as applicahle where cremation is
30 made (with the consecrated fire) of one who was not associated in the
consBcration of the Bacred Fire."
Thus ends the chapter on marriage in the commenatory On
Y Iljiiavolkya.
1. 1. 10.
Verse 00, :
'J : , .' .. :,'
deflri'ed.
CHAPTER IV.
Of the distinction of VarIJ-a (Class) and Jali (Caste).
Fora there may befour wives"for'a
three, of a Vaisya two, and for a 8'udra one. Having stated this, it
has been stated, moreover, that ootheoe, sons should -be begotten. Now ,5
upon whom, froin whom, what (kind of a) son is So the
Anthor states 'the distinction
YAJNAVALKYA Verse 90.
,From (husbands of) the same Var1Ja, upon _,(wives
of) the same Va1'1.la those who are begotten, ,theseiare the
Sajati sons (oapable of) continuing the line in unblemished
marriages.
, Mitakhara: Savarl),ebhyo from the same van,las i.e., from
the and the rest,' sa varl)asu, upon the same var1.1a i. e.
upon the and the rest, sajat!liyap. , i. e. of the same jati
or caste ss that of the mother and the father, putrah sons"becomej For
. 1. This dettlB wlt'h the question .of mixed 'or
gamy, They are miiinlygronped aS3f:j;mij and l[(;tmij and the ,further mixture,
;fftff(of of thea-e. The whole soci,ety h divided. into four vIz. qw,
and Vaisya un'd audm, enumer6ted In
order of priority. When a marriage ta.kes plaoe between a mai{"-of the' 'prior
tJm''!ia, and a 'woman of "B next thereafter mentioned, it Ie ati "'Anuloma
mar;iage, - When, however,' the "partie,s nre arranged' In aninve.rae
that the woman is of 'n. prior vanIa ahd the husbn.ila of a"va1''!lta next or lower
in enumention, it is n Pmtiloma marris'ge. There is ,therefore B tbfeefol'd
division 'of marriage viz. 69"crT Ilnd aR;ttuf which'is either
The paternity of the"le terms.is traeellhle'to: the Vedas.! nnd,ie intetesDing':-
In the Taittiriya BalJlbitil Third i desoriptiono! the perfor:
maDce of the' Daria.Pur'lj.'],ma,8a Ishti . . As part of thiB is the anva.l'ambhfl;!tiyo?hti.
In the fifth P"opathakri of the third Ash,aka the partioular deitie, t,o te,.,invoked
are mentioned, -and the following "mantra ocours.
?llWfrfif.!r """"<! 'I 'l9ii1'3rq
a;,if lfif:toITir {flriiijlfl! '11fT'll;! 1RQii\&roi K'f'lla>rif
, Upon .. this ,S&.ySJ;1B comments R!I ,follows:-. , __
af,1if Rr'Nff-i'f; lI'!ijijl'.""I1 3!r?rR9ifijl'lI<if(if I
I 'f "''1ijtr@il l'<r.ml iii lI'ii'IFi
>:'I"q q'lTi!)l\ijl<!R"L g1;ii'I.\N'l'ifl'1I'lf .ffi 'lW91Jf.;:
31
10
.,' :
15
tlu, Ettie .. '
[
y Mna1laikva
V cr8B DO.
the statement that' " This rule is ordained for married women only"
has been placed at the end
a
as applicable to all. For the married women
i. e. for those of the same val'IJa, is the connection. The word
, married' being a relative term, the meaning is 'with hnsbands of
5 the 8110me var'l!a ,; .
The word sa:varna: nsed once' is clear in meaning.
Therefore this is the intended: To a woman ot the same
varlta married according to the form described, children boro from
the husband or thl1 same var1fa become of the same jlUi. And hence
10 Ii!sll i:!Omea to be expressed the difference as to the var'l!a of the
Go/aka, Kt1nina, aud the like. These, however, while
distinguishable from the savar11-as as well as the
Page 26" anulomas and the pratilomas, are bound' by the
general roles of conduct, Buch BS abstEinBion from
15 injury, and the like, vide the text': "All those born of the degraded
are stated to be equal to the S'udras in regard to their statuB'."
I if!! '[ii I ",,-if
"'fl'lTI"* iii'.! I <iiufql\'IT: ",/ffi't
iiFl!iiroilli I "iii <!iiif'lltll Wi'!1
.n MaPmn91\<'''191'''9i'i[ I <'[Ii! oiiof'lI<'!T'lH<1ifflit ffi'li
<'fI!il\i'i, I 1\ I Therefore 'llotit1'l
marriages have been declared to be illegal. 1
was reudersd as hypsrgamy by Ooldstream, and subsequently ueed
by Sir Danzil Ibbetson in his Report on the Oenaus of the Punjab in 1881, in
which he defines it BS '& Buperior marriage'. From the point of the woman
it is marrying up-t.e. with 0. man of the superior cla.sl!.
1. See iurther on Verse 92 p. 251.
2. ;;qe1;Inlf,. OlItiwl< is tbe conelnaion with its correlntive tbe
.... \he opening.
3. Ses:BaI"mbhatti P. 275. The me.ning is that the word ,av"'Va by
itself i. olear. Why then a repetition 1 It is for m.kiog tha position clenr.
When the word is used in relrttio!l to the wives there would be no difficulty. But
when"ueed in'regard to the husband as ODB of a group it may have (l wider orbit.
T,b.-atefore lby'fuen of the'same upon woman of the same vMJ.la' makes the
position clenr.
'1. 3!1'iW'1"ii-Tbe uSe of this word in Snnkekrt is indicative both of a
tight oS aloo of an ubligatioD.
5. Of Manu X. 41.
6. <l'li'il1l1:-EquBI in regard to theit right. and duties.
I
... -- _.
Y4iiI.ava-z!c
y
a]
Verse 90.
objection.
Apadltwanasajft(, 'born of the degraded' i. B. born of an irregular
in,tercQufsa. They are olothed with the duties of the 8' udr,as B.IJ:Gh
as service of the twice-born, and the like.
243
Iudeed, if the Kunda and the G'olaka are not
An obj.ection their for II s'rftddlta was i5
unnecessary. It would also be against the rule :
"One who is born of " man of the same jft/i npon Il. woman of
the s.me jftti bscomes indeed of the SBme jft/i." as. from a. bull. upon
a cow, a calf, from a horse upon a mare, a horse. Thereflllre, that
on! horn of a from a is a. Brl1l),maI;lB is. D,ot in.- 1 q-
consistent. Moreever, there would be a contradiction with th(l text.
stated after enumerating the Kftni
na
, Pftunarbhava, and. others'. viz ..
"This rule has been propounded by m(l in
The Answer regard to those of the SBme jf1/i."
This is not correct. The prohibition, 15,
for a S'ritddha is with a view to remove the wrong', impression'
that one born of a Britl),maJ;la from a is a Bl'itl),maJ;lB.
As one degraded, who absolutely not thought of, for a s'raddha,.
has been prohibited.
Nor is there any inconsistency with the rules. That IJ:Iay be
where the jtUi is diredly cognisable. The and the like jf1ti, 20
moreover, have been defined by the Sm,ti and will be in nccordance
with the text. As for example, even though they nre equally
Brl1l),maI;las, the Air!, and Gaulama are the
gotras as defined in the So, all are equally human beings,
the Brl1l),mBI;lB and other castes as defined by the Sm,(tis. Of tbe. 25
mother and the father also, this is the test' for Ihe jli/i.
Nor is there any argument in a' circle. The world is
endless' as is the usage about the meaning" of words. As for the text:
1, See furtber on VersB 222. The meaning is thnt if they were not
BrAl),ma9n' how do they happen to be mentioned among to be avoided
for a8raddha 1
2. yajfiavalkya II. 133 ..
S. they would be of that jati of which were their par'lllh.
4. aR'I"'1r-h.e been defined as a-qqrmqql'f'l'>IT!firllliiit: An endleas aeries
of statement of and effects, Abs,ence of finality.
Q. perpetulll motion. is 'created world in motion.'
6. ,"o,\"i>Ta'l9l!I,-the practice ae to the determil!ation of the meaning of
'W
orde
,
244
BOilS. r
Verse 90.
" This rule has been propounded by me in regard to thoBe w hoare
sajdti "as' itis B statement ,in repetition of what is stated before, it
will be explained on the proper occasion.
i ,. son bas 'the same y'titi as the mother, since so
:5 itbRS beeu'stated in the Sm?;tis in regard to theNiyoga,and according
to the . usage oEthe good also, Thus, Palfdu, and
Vidura heing sons were of the same jdti as ',' that of their
mother.,. Thus enough of prolixty.
MOl'eover, i, 8: the
10 aud the putrap. santanavardhanap.,
sonscapaMe' of con tin ?ling ,the line i. e. undiseased, long-lived aud
endowed with religi6u and progeny, occur,
Viramitrodaya
Here, of the,d'lties of the' Varnas,' the ilAramas and' of otliers
15' w'hichbavil'to be hereafter proponnded. first having declared the law as
to celib8oy,'ofthe fourVariras of the Bra!;.ma"" and the others rsspec-
tively:,h.as been men'titined'Q ,marriage with three,two, "nd one var"asin
order,as.'weU as ,the. begetting,Of ason, There, from (a man of)what caste,
upon a woman of which caste, son of what caste is born? Auticipating
20 euch a question from the pupil and as if satisfying it, for a proper under-
st'\l.ndlng bf. 'the, membe!S of the varnas, and of the mixed also BS
the word 'others',.!lnd while' beginniog with the production of
priigel)Y; hy'meu of the sume Va"!la upon women of tbe sallle v'''1,a, aOiI
on .such 'IIn : occasion ,with a view to ,a clear elucidation of their rules the
Z5 Author severally discrimInates the pure as also the mixed ones
byfive verses ,auda half,
Yajiiavalkya Verse 90.
,: ;'>VarZlii, moreover, i80f two kinds, pure! and mixed. Oftliese, the
pure,., viz., 'the' rl1'\lmal?a and the rest have been before described, in
30 ' detail . The .mixed, further" is of two kinds, Principal, mukkya, and
subordinate, Gau'l}a. One begotten by the mother and the father of
different varl?as either directly or in a line of Buccession, is the mukkya,
the principal. By:reason of'the assumption of their being begotten in the
conimoriJioeofd'escent in suocession; there'is no fault of ultra pervasion as
35 to those further born of the mixed' and the mixed. Ones.
That ,also is of tlvri kinds; anulo1naja and In'atilo1naja, One born
of a ,higner' upoll a lower varra is anulomaja; in the reverse
1. and \'i'iIT<'l Born of the mi;,\l,
Yd;iiavatkya]
Vcrso 00,
Viramitrodayo,-COn11rLixlura (,/
24fi
oage, is the pratilomaja. The .qaul}a or .. seoondary is the Vrdtya
and the like, all others, than of the pure va,'!}a or the Prinaipal and
the miX6d. As .ssys Manu': "By reason of the misbehaviour' of tha
by. a' marciage. with the un marriageable, and alBa by the abondon-.
ment of one'B own dnty, is prodnced the mixture of the varllas". Varl}anc!m 5
Vyabhiaharo, the" misbehaviour of the Var])lB ", i.B., BexaRl interconrse
with one of another Avedya' unmorriageable 'Buoha. the
Sapini(a and the like. Swal/armal,ftm 'of one's own dnties', i.e., the
initiation and like otherB. By the UBe of alia, 'and also', are included other
causes also whioh are opposed to the (mointenonoe of the) Btateof a pure 10
V<!T1}a. By this, Bans born. of a sexual intercour.se between people not
relnted os husband and wife, although oftbe same va.rlla, such as the
Kuni(a., Go/aka, Kdnina, P6-unavbhava and the like are indeed. included
among the mixed ones. Hence also in Mahabharata': "With women
r.lIen, 0 SOD " of the is produced co. commixture' oUhe va,!!as," 15
, fallen' has beeu generally. mentioned.
Here, first, the Author expounds those of the pure varnas by a
refer,ence'to the cause. from the same v"rl,a', i.e.,
obVIously (the Bame as) that of the wife. Savarl}{i,8u' upon the same
" i.e., obvionsly (the same as) that of the husband. YBjd.yante 20
, thoBe who are begotten '. Te 'these are the saj{i,tis', i.e.,
of the 1'1'ogenitor's jftti. Similarly should the' order of words further on
be taken by hkiug the words" those" and" these" as understood in
the sense of a point to be establishsd and laid dowu as principal.od
arrccBsory. By the general expression 'are begotten" is intended only th e 25
legit"wate' Offspring. So thus fnrther also.
Thus, therefore, from a one begotten upon a.Brfi!).malfi
woman is a Similarly should be observed in the case of
Ksbatriya !lod the rest. Here as by the use once only. of the word savar""
intended meaning is llttained, the use of the word savar"a a 30
time is with a visw to bring out the meaning clearly. say th.t it
1. Oh. X. 24.
2. ;q(il"fl,-is popularly koown as adultery-fo[+>fIlf+"li>:-Oonduot which
iii opposed to -the rules or uBnge.
S. See Bhagvatgitn 1. 41.
4. "l'Wl'lffl-Only the apatya-31Ifi11-'! q;f,if (q',m 'r'l. 'Aooording to
,",'lilt "lq'f,ir '1'Ilif (iig'i (iig: 'Iii 'I'nii I af.!, <T'f' [q'fl
'f ",if; <wf,iFr9T I . '
Bhovabhuti describes it as a knot tying the parents together
'If.!''I'\U[iIF9'i'f I 'f1"fir II
246
Virnmi trodayo- s
[
TO:lnaVa1kya
IVerse 00. '
is intended to oonvey the ahsenoe of misbehaviour. Here lVIanu
l
: "In
the oase of Brtl.l;tmaJ;las and others, sons begotten on wives (married) in
the anuloma order while uudefiowered, those only who are of the equ!\l
(Va7,,,.) should be oonsidered as of the same JlUi". Tulyasu Of eq u.l "
5 i.e., of the same varl'a as the husband. 'among wives,' i.e.,
thoss married in a proper form. undefiowered', i.e.,
not sexually enjoysd by others. Here, thsenjoymeut is to be under-
stood as (the one IVhich was) ths cause of the birth of those who .re
born. Therefore even of those who have misbehaved, one begotten by the
10 husbaud is of the same var"a .s of the pregenitor,' Otherwise, it would
be inconsistent with the rule generally approved of all good meu tbat
one born of a wife who has misbehaved, but who has made expiation,
is of the same va,'!'a as that of the progenitor. Hence .lso in the text
of Manu': "All those, however, born of. violation are ordained to be
15 under the same dnty as the SUdras ", birth on aecountof violation only
has beeu stated as the reason for the (applic.tion of) rules of the mixed;
the word violation having the sense of adultery. Of oue, however, born of
a woman who has been guilty of (any of) the particular faults punishable
by ahandonment, that would not be so, by reason of the rule of the
20 8'i?htas. This is the line.
Thus, therefore, from the },fUrdMMi?kihtaf and the like alBa, sons
born upon the MardMtMi$kikta and the like women, are indeed Ma"dM_
bMsMhtas and the like. From the 8;1tas, etc., upon SaM women the
only, and from Vratyas, etc., upon Vratya women, .etc., become Vratyos
25 only, vide the Maxim: "He who is born of whomsover becomes like him."
It should be borne in mind that it is indicated th.t this special rule does
not hold in regard to those who are of the B.me j{tti in compliance with
the S'astra.
If the word anulomya is to be t.ken as rel.ting to age, then
30 in that cu.se it means of the bride-groom younger in age than the
woman. Upon the strength of the text' a honseholder should
wecl a wife junior in age' Rnd the like, one senior in age not being fit
1. Oh. X. 5. The construotion is lather involad. Its import is.!' of the
saveral BODS begotten by a man on different wives married from different orders I
those only who are born of wives. of the Same order arB to be regardod as
equal in CELete with the progenitor.
2. i.c. the husb.nd.
3. :X:. 41.
4. There is a differenoe between the 1Jlit,zk
s
hara and the Viramit1'o ..
daya as regards this. The fifitOkphara reads in its ss well as the
text of yG,jnevalkya, lJfu1dhavasikta, the
poth aB ..
YainavalMya]
VerS8 00.
for marriage, one begotten upon her is included amoug the Miscellaneous
mixed, and also on account of tho text ofLikhitEl: "By also mllrrying
the unmarriageable ". This is the ipmort.
Others, however, slota that the mention of the anulomas is with
a view to discriminate these from those born of a marriage in an inverse
order. Here by the use of the word patn.hu, 'on wives', and even in tbe
present context by reason of the general statement that 'this rule has been
ordained for married women' and the words' patni' and vinna ' married
woman' being expressive of a cognate relationship, the man who marries
liecomes developed into a progenitor, that tbe Kunq,a and the Golal", UO
not have the jlUi of the progenitor becomes clearly deduced. Moreover
their nearnes, to the third cotegory beyond the Sanki1'1}a comes to be
pointed out. Hence also Devala: "He who is begotten on women of
the same var!,(f, by a second (man other than the) father, is known as
Ayctveta, and by jMi he has the same duties as those of 0 S' ad,-a " :
This and similar other passages also may be seen there.
The Khetmja, however, is of the same jati as of the mother, by
reason of the Smrti about the niyoga, and by regard to the uEoge of the
Therefore, Dhrtara.htra, panq,u and Vidura being Khetraja
sons, have been stated to be of tbe same jati as of tbe motber.
This, moreover, should here be borno in mind. All this properly
is only introdnctory' of the BrlLI;tmol).o and the like jaU, but not
however that itself, as if its establishment by the B"a1;ma!uJ- charactor
be finally led to, there will be the fault of AtmdSraya'. Nor will
10
15
it bd open to snggest BO on the mere strength of the word of the eo
B"ahma!,i woman, as it will lead to unendodness,' as Buch an argument
is endless, and any other meanS of fixing it being unavaila.ble, and it
would not be any fanltif a thing which points at it is not accepteed as
conclusive. All this may be taken into consideration by the experts in
each 01' the several branches of knowledge. 30
1. Q"l't:9r'lfqi"-i,o. only introduotory and not finally oonfirmatory; only
0.9 opposed to
2. 31f1'lT .. PI ..... the i.nlt of aJ[<ql'lf<! occnrs where for the knowledge of self,
one's self is rssorted to aJIHlijll't aJri'lT<tlffr. It, opposite i, W>il"ll'lf<l=<m'lWr't
3. in 11 oircle. Thus, here the child is n BrapmnJ;l6
because its parent says tha.t he was a. BrA1).maI";lEl; and the parent waB a. .BrliltmllJ;lB
because his parent maintained BO, and BO on. The import of the whole passage is
that the jati such a, &c. can only be BUgge.ted at the
utmoBt
l
it cannot be a guide for ita conolusiveness.
248
VlrnmltrodnYb-I8I1rw oj 900(Z marTigns.
[
' Ydjiiavalkya
V cre8 DO-O 1 .
Even of those who are of the same varna as the father, a special
peculiarity a.mong these is mentioned by the the author: Anindyel,l.u
'in blameless marriages', 'blameless '.'viz., in the fonr:i.e.
the BraJ?ma . .and others. The Locative case is used to indicate a desired
.,5 conoectiou. Therefore" of such sons who are born of blameess marriages
those become capable of cautinuing the line i. e., the cause for
developing the progeny. This is an implication, for says Manu' " From
the four marriages enumerated suocessively, viz., ths Bra1).ma and the
rest' spring sons, radiant with the knowledge ofthe Veda and honoured
la, by the Endowed with the quality of beauty and goodness,
possessing wealth and fame, obtaining enjoyment to the fullness Of their
desire, most righteous, they live for a hundred years, But from the
remaining' blameabla marriages spring sOns who ara cruel, speakers of
untruth, aud who hata the Vada and tha sacred law".
. It .nead not be mentioned, that this has a .refreence to the
Bri11:tma"o.s.
Moreover. "From blameless marriages with women, blameless
progeny is begotten of in blameable'marriages blameable progeny
(is borri); therefore, one should avoid the blameable (ones)". .
2Q Here, even of the unmarriageable a censured marriage being
possibles those begotton from it, by reason of tbeir being born of
a marriage with the unmarriagaable, even generally should not b,
supposed to have the same as of the progenitor. Some, how-
eVer, say that that uecessarily follow, from .the text, .. in bl!'IDeless &0.'.,
25 'blameles,' i.e. unprohibited. That the word ,on is intended to,
indicate ".on .ouly, and that the word Santana &c., are a mere praise (90).
Having described the va'l'l}aS, the Author now states 'the
anulomas
Yajiia valkya Verse 91.
30 From a Vipra, the son begotten upon a woman,
"
is (called) the Mltrdhavasiicta, upon a Vais'yc1 woman the.
upon a S'udrawoman, or.also Paras'av:a. (91)
.. x, 9,40, 41, 42,
2. i.,. tbe .rem.ining three of the approved group' viz,
Prajilpa\ya.
..
Dai:va.,
3 ... i.c. Oommenclng with "i,ora, .. and PilHacha tbe
foor nnapproved.
"
"
first Sa!17caras
:-From, a .. a upon a K.shtriyli wi rp
by marriage, a son begotten comes to be known as JJ1urdhi1"as'ikt!1;
upon a Vas'yi1 girl married, comes to be known as and
upon a S'udri1, the son is uamed By Niqhada is nls"
known one subsisting on the killing oE the fi;h-the "f1'sp"ing uE, 5
Pratiloma marriage. In order that this m"y not be (takeu
to be ) tbat, Farasava is this. Niqhi1da an alternative nomenclature
(has been stated). 'From a vipl'a' is understood everywhere.
As fot the text of S'al1kha vi:;,: "One begotten by a
upon a woman becomes a only, one 10
begotten by a Kqhatriya up au a Vais' yi1 woman becomes a Vais'ya
ouly, and one begotten by a Vais'ya upon a S'udra woman becomes a
S'udm only" that is in regard to the acquisitiou of the duties oE the
and the others, aud not for negativing the Mllrdhavasikta
aud other jatis, nor for the arrogation o the Kqhatriya and other ji1tis. 15
ThereEore oE the Murdhavasilcta aud the rest, the initiation should be
performed witb tbe staff, skin &c. as have been prescribed for the
K.ahatriyas &c. " Prior to the upanayana, as he likes in conduct &c, ".
This rule should be understood as before.
Viramitrodaya 20
Now among the mixed to be expounded, first the Author mentions
the Anulomajas by means of two verses.
From a upon tbe married wives of the KlJhatriya,
VaiJya and Sudra tbe sons born become known respsctively us
J.fil1'dMtbMlJlli/,ta, AmbalJi,tha, and 1"IiIJMtda in the order. Another class also 25
knowa as NilJhada subsists by'the destructioll of the fish. To distinguish
from him, another designation of the Nis(,dda under consideration has
been given in (the olause) 'Or also the PMaSava.' Thus the qnrater' is
of nine letters. The word .oa '00", is used in the sense of cha, 'and', the'
accumnlation of the indeclinables is uot indicative, of any additional 30
meaning.
80me. however, read paras' avo niIJM'tdopi, 'parasava and
NilJluida alBa', and explain that by reasou of the UBe of the word Cha,
another NilJMda also, (is meant).
As for the text of Sankha viz "One begotten by a upon 35
a woman becomes a KlJllatriya only. by a KlJhatriya upon a
1. See Gauhma II. 2.
2. The metre hM generally eight letl;ers,in a qua,I r,
32
[
yajiia.all,ya
,VerBs 01.
Vaisya woman, a Vaisya only, and by a Vaisya up au a S'ud,t2, a S'udra
only, that is only intended as indicating the applicability of the duties of
the K*hatriya &c. and not as negativing the jt2tis of the ],{ardht2b1ti*hWa
and others, nor for the arrogation of the K*',at"iya and other jt2tis (in
. 5 their case) as it would be inoonsistant. Hence also Manu': "Those
sons of the twice-born, begotten on wives of the next lower orders, in
their order of enumeration, they call these as Anantamnamanas',
on account of the blemish of their mothers}'. 'born of
wives from the next lower orders', i. s., from among those ennmerated
10 next after, or on womem from among those next to one. ]'{atrdo?ht2t,
, on account of the blemish of their mothers' i. e., of the blemish of the
jati of thsir mothers. 'designated by the next order',
i. e., by the order next to that to which the wives belong, the meaning is
that, by the use of the word name, by reasou of their having a jati other
15 than that of the mother and the father, even when the father's jaei is
unavailable they are designated by the mother's jati. To this indeed is
applicable (the rule in) the text " the jati is to be determined by
( regard to) tbe muther ". And hence also the Author of the Nibandha
has stated that for the ],{ardltaMihikta and the reet, the Upanayana and
20 the like are to be performed with the same staff, skin, sacred thread &0
8S have been stated for the Khatriya and the rest. Henoe also in tbe
expression hi 'the however,' the
word ki, 'however ',indicates what has been already stated, (91.)
--
Yajiiavalkya Verse 92.
25 Upon the Vais'yd and the S'(],drd women, sons begotten
by a K.shatriya are stated to be (known respectively) as
Milhi1hya and Ugra; one begotten by a Vais'ya upon a S'fJdra, as
KaraQa. This rule is ordained in regard to the married alone.
:-Upon Ii Vais'yd as also upon Ii S'udrd
So woman by marriage, from a
Mdhi?hya and Ugra, respectively, are the sons horn. From a
Vais'ya upon a S'udrd wife by marriage is Ii son bOl'n called Karal}a.
this, vidhi(i, rule, the nomenalature of the SavarlJ!J.,
Murdhllvasikta, etc., should be understood as ordained, smtta!l i. e.,
--35 stated, as for the vinna,su, the married. i.e. wedded.
. ,1. Oh. X. 14.
of tho nellt ordar. Ele. 12 M.a. 72 at 1': 81 (n.)
"Y d
j
ilaU.lI,y.]
Ver" 92.
2.51
These, i.e., the M{)rdhavasikta,
Mahi*hya, Ugra and Kara1}a, six should
anulomaja sons. (92).
Viramitrodaya.
Nihb.da,
be tlllderstood as the
S'Ulb'i i. e., S'ud,/1,. From however, begotten npon 5
0. Vaisy/1, and S'udrd respectively have been declared to be tne Mtthihya
and the Ugra in the Smrti8. From" Vaisya, moreover, begotten upon a
S'a'{"d is known ae the Kara7Ja..
The Author further explains all the women referred to in the
text' "from men of the "same upon women of the Bame var!la.." 10
Vinnd8u, ' married' i. e., the wedded. Some eay that by reason of tIle
fact that even the sons born of women n"ot married, coming to have a
varna, the expression Vinn/1,su,' in regard to the married' is intended "s
an by implication of the proc:ess by which sons are begottenin
aocordance with the ways laid down in the S!/1,stra. This rnle (contained) Hi
in the text 'from men of the same is for discriminating between the
i/1,tis by regard to the issue. Here Gautamll'.: "The sons born of
marriages with women of the next or one or two to the next varlla are
(known the Savar1}a', AmoaMha, Ugra, Ni*Mda, Dauhyanta, and
Pilrasava (respectively)". The meaning of this :-" Sons begotten on 20
a.avar!!a wives are anuloma There, Khatriy/1,'s, is the next in order (of
var!'as) to the On her a son begotten by him is known as the
Savarlla; by 11 on It Vaisy/1, wife who is next to him, as the
; by a Vaisya on It S'udr/1, wife who is next to him as Ugra;
by a BriJ,Jpna!1.a upon a Vaisy/1, wife also is as one intervening (var1)') 25
from him (a son begotten) is known as the Nilt11.da. From It Khatriya
upon a S'udril (wife) who is removed by one 'intervening the
Dau*hyanta; from It BriJ,Jpna!!a upon It Si!d,a wife removed by two inter-
vening var!la8, the Pd"aBava. Here by atl optional ( variation in )
designations, there is no contradiction among I.he Smrti8. Thus have 30
been .tated the 8i1< amt/omaja sankir!!a. (mixed 008S.) (92).
1. See above. Verse 90. p. 241.
2. Dharma,utra Oh. IV. H,
3. There is a difference among the as regards the nomallclatnre
of these SODS. One who is desoribed 8S Mu.rdhavasikta oy the 1Jfitalcsnara
. ,
is called },f{jrdhObhi;hikta by the Vil'amitroda,!", aod Gautaroa calls him Sova,,,"
. . . .,. .
252
[
YO:ijiaVa1kya
. Verse OS.
The Author mentions the Pmtilomajas.
Yijiiavalkya Verse 93.
Upon a BraJ!hmwJi woman from a Kshat'riya, (the Son
born is called) the Sata, so from a Vais'ya, the Vaidehika, while
5 one born from a S'1Id1'a, the Chilndilla, excluded from all
rights, (93),
:-Bral;1mal)yam, upon a woman
begotteu by a K,hatriya, Vais'ya, and 8'ud1'a become in the order
the sons known as Suta, Vaidehika, Chandala. There, the
10 Chal).dalal;1 the Cha,.'cZala i
excluded from aU rigltts. (93),
Viramitrodaya,
Now the Author mentions the BonB born of Viloma marriages.
Yajfiavalkya Verse 93.
15 On a B,'tUpma"i those begotten by Vaisya and S'udm
respectively become in the order Silta, Vaid8na and Chrinq,ala. The
UBe of the word tatha, 'moreover,' indicates that in point of tonchability
and the like, he is like the Siltct. CMnddla, however, is excluded from
the rules o(all var!!as i. e., he is not' even generally entitled to the
20 privileges of their rules, !1nd hence the determination of his jati ; other-
wise there wonld be an opposition to this text of Davala: "Obeisance to
all men, endurance,' purification in the vyawaha,'a, absence of
disrespect to others, maintenance of one's dependants, and avoidance of
the major' performance, are the duties of a CMnq,ala .. " (93).
25 Yajiiavalkya Verse 94,
The' K,hatriyil (wife) produced thej M&gadha from a
Vais'ya (husband), and from a S'udm (husband) the
From a 8'udra (husba.nd) a flaisy& (wife) produced the Ayopava
son (94),
30 : Moreover, !l kshattiya wife, from a Vais'ya
produces a son named Magadha; that same from a S'udra, the
A Vas'y[i wife from a S'udra (husband) begets a son
1. from r1Wf to endurei i. c. he has to bea;r wit4
thiDgS.
2. i. e ..... the
)
Virnmitrod,nyu- The anmo
Vaidekika,
are the
from the
(Jtnown as) Ayogava. These, moreover, viz the &1ta,
Chanda/a, Magadha, Kshatta and Ayogava six sons
Pratilomaja sons. The professions of these may be gathered
Smrti of Manu, and also of Us'auasa.
Viramitrodaya
253
, A woman from a VaiSya the Jlldgadlla, from a. S',ldra
the a Vaisytt woman from a Sadra gave hirth to a son called
the Ayogava ' : by narrating an event in the form of a past incident, the
Author intensifies the m Itter under consideration. By the nse of the word
5
ova the Author excludes other appellatives among the issue of the 10
Pratiloma connection. Thu, the net meaning i, that like the formal
designation of the mothers' jaN io the ca,e of tho,e born of the Anutoma
connection, that does not exist in the case of those born of the PraUloma
connection.
Or the women "lone, from" Sadra alone, thns taking 15
the word ova' alone' in separate conjunctions; Althongh in the Purdr;as
he is designated by the word KshaUtt, the Author intends for the VidlU'a
the absence of the jati of the
Or, thns-' Ksllattara, only'; and not in contradiction with the
Purl1l),a under consid'eration, the the word K?hatttt has 11 20
name significance. This is the import. The word aha' also', and eva"
'only', accompanying the words and Vaisya, are indicative
of conjunction 'and separation. .
Of these, moreover, while indicating the mea.ns of livelihood, have
also been indicated the manner of their recognition by Manu
'
and 25
Us'snap, thns: "To S1ltas, the chariotiog of horses, to the
the art of healing, to the Vaidehakas, the' service of women, to the-
Mdgadkas,trade: (47). Killing fish for the while, oarpenter's
work for the Ayogava (48). For the Ugra andPukhasa,
killing and capturing animals living ill holes (4B). For the Cfl.a!lrjalas 30
and S'vapadas, reBidence ontside tbe village (51) their clothes shall be
the garments of' the dead, and they oat their meal, in broken pots (52).
For the Medas, Andh,.as, CIl1lnc1l1lma, and the killing of wild
II
animals (48). For the Dhigu'llas working 'in
/
le!1thar, for the Ve!,aS,
Bonnding the drum" (49)". Thns enough of prolixity. (94). 35
1. Manu Dh X. Varse, ,17-51.
2. puts it I
3. The verses quoted here have not been given in the form in which
they OcCUr in Manu. The transln.tion .has however been given in the proper
order as in Manu X. '17-49.
4. 9[OJS'I'1'1':-i. ,. by land or by ,ea.
254
[
Y4iiiavalkya
fers13 95.
The Author mentions anotber jdti in the multimi"ture
.of the var7}as
YAJNAVALKYA Verse 95.
From a upon a Kara'rfi (wife) js produced the
5 Rathalcftra. Bad and good (respectively) are to be considered
the progeny born of the Pratilomaand Am!oyma.
a Kfhatriya upon a Vais' ya wife the son
begotteu is (known By a Vais' ya upon a S'udrft wife tbe
child begotteu is (known a8) Kara1!I. Upon her the son begotten by
lOa becomes by his jftti a Rathakara. Of him, moreover,
tbe upanayana and all tbe rituals should be performed,
vida the text. As says S'ankha: "From the and
. Vais' ya anuloma progeny a son begotten on lower orders is the
Rathakftra. Of him are the rites for the kindling' of the fire, alms
,
15 and tbe performance of the upanayana. His livelihood is by studying
the science of honses, foundation', cbarioteering, carpentry and
building. " Similarly in regard to the mixture of the Anuloma pro."
geny of the &c. born of tbe
and a separate jftti and a right for tbe performance of the
20upnayana &c. should be understood, since they are twice-born,
Tbeir designations, however, may be seen from other Smr:tis_
Tbis, moreover, has been stated by way of mere indication.
the miscellaneouB mixed jlltis being epdJess. and therefore impossible
of being stated. Therefore tbis much here is intended. Bad are to be
25 regarded the progeny of the pratilomas, aud good the issue Qf the
anulomas. (95),
1. Of the ,ix Karmas (1) 'I"f'! (2) <r1Oii! (3) '!I'I (4) I!Ilrmr (o) 8'[O"1!'l'f (6)
Olb"1!1Q'1 i . . (1) Offering a ,acrifice, and (2) officialing at a Baorifie, (3) givingo
and (4) receiving of olms and (5) receiving and (6) imparting education, only tw
of the first pair are mentioned here viz. (1) and (3) while neither (5) nor
(6) are ,t.t,d. Inste.d of ,,!b"l'l'f ,.tudy', only is mentioned. From this
it Bppears thnt it i. only .ome and not all the privilege. that WBre available for
the Rathakars. .A. very ela.bora.te examination of authorities on this point may
be 'een in thB B(1/ambhatti (pageB 298-294). Flam theBe textB ond authoritie,
it a.ppears that witb. oertain limits a.nd with certa.in the preparation of
the tire-3!T.''Il'TI,-i, permitted for the flI'P". ',pirg 'If.O'' "!['(>TIFf'. So he ha, the
privilege of part of the sll.llrifice which relates to the agent
but not the (ff\ifoi j lind so also for the second pair. As regards study and tenching
which follow ofter the "'f'l'l'f, itiB not every kind of learning or Btndy that iB
pBrmittBd to him, but only BomB viz "!'1QfilB"I\Q"}l'fr'1);!9Qr''l"'l",!,[r%'!r. Even here the
3!1''l'f'I i, mentioned, but not the 8J1'1I1Q'I.
2. qloB"r-'. g . . "f&"'fI<T, 'fll'(j;, ond the like; while '11<1);
qQonrring in the BElome line hter hu.!! relution tQ a. building.
ViramitrodaYn.-Tlie Rathakd,'a
255
Vir amitrodaya.
Thus the issue of Viloma connection-six mixed oues-sankirnas have
been st.ted. Now one born of (a union between) the Var!la' and the
(mixed) ones and thns further mixed, being begotten directly by the va"!laS,
and wishing to describe this by analogy by taking a. an illustration the 5
mixture of the -var!!a. already illustrated, but ignoring it, the Author
describes the Sanldrnatama secondary mixed one born of the two
mixed olles. .
Yajilavalkya Verse 95 (1).
From 0. MdM?hya upon n Ka1'a!!i, however, the Rathakdr", is 10
begotten.
S",' that', i. e., one known as 1:I.athakdra. As for the statement
of Baudhayana' viz.,: "From n Vaisy", upon a S'tldrd Woman pne
begotten is RathaMra, that is a difference of opinion; it shonld be
remembered that the word R",t",Mra has a name' significance. The 15
word tu is to be used after the word RathaMra. :rhereby other mixed
(jritis) of a further mixture are obtained, (bnt)on account of their number-
lessness have not been pOinted ant by particularisation. The Ratkal,ara,
however, by reason of his prominence has been partioularly mentioned;
and it is with a view to point him prominently that the prefix pra ' forth' 20
has been taken np. Hence also S'ankha : - "The issue born of the
Anuloma connection of the secondary type between the K?llat1'iya and the
Vaisya i8 Ratll",kM",. For him, however, the kindling of the fire,
almsgiving, and the Upanayana tUe the rites, and for hiB livelihood i.
the study of the science of horBes, foundations, charioteering, -carpentry, 25
and building".
Among these Borne are pointed out by way of enabling IJ.
tion of their names and occnpations.
There Mann': "From a Brll.J?ma"a uJon the Ugrd maiden is
bOl'lltbe--iBsue- by name the Avarta; the AMira upon
1. Dbarma,ntra 1. 9. 17-6.
2. 'f1'l1<f19I1(.-a, opposed to ;iflT _or >!lrq,ploT. It ;, the Ilxed' ciurrefli
nomenolature having nothing to do with its etymology: "!trqfuliip;r: """r
atrtci5ffiEflT: "0, g. of the s8veralnames of Indra 31R&st? id given 'as an example
of current or while UffiRf as .qm or etymologiaa.l. in thh connection note
the following upon the l'1'''-RIf'i..-!!1t. The 12th in Jaimini VI. 1-44-50
ab. P. 310 ql51 190 "rrqlfe;tr ,'l'l'q;iit 9ISs<iiSG 1/1'10: I 'R'frSS'Tr.t
'i'l'a.'Clj;j" II
3. Oh. X 15.
256
Vlramltrodoya-Vrdtya.
[
Yajnavakya
Verso 08.
maiden, while upon an Ayogava the Dkigva?,a".. The compouud is to be
solved as, Ugrll, and such a maiden. So, further on also.
Similarly': "One born from lL Nil!lt(tda upon a Sudril becomes
by jilli a PuUasa; while one born from a S(,d,'a upon a Nil!Mtdi woman is
5 indeed known as the K'uUu,tal/a (18). So one begotten from a K'lil,attr
upon an Ugrll is declared as Svapal/C,; while by the, Vaidel,aka born
upon an Ambhal!kphi woman is called the Ve?,a ". (1 g).
The Lower Sanldrnas (mixed) are staled by Manu': "Those
(sons) whom the twice-born begetupon women of the same varna, bnt
10 who are a vow, these who have swerved from the SavUri, one
should deBignate a8 the Vrilt,yas.' While from a Vr(U.'Ia BrdlJma?,a
is horn the sinful BMrjalw?'paka: as alBo, the Xoantya, Vdpadhdna.
Pu,!I'padha, and the 8'aikl/a also".
In the expression Savar?,ilsu, 'upon women of the e"me class' the
15 expression bra1,matv{tt, 'from hrl1l).ml1uhood' follows closely. Therefore
the meaning is, from a Vr{ttya Brai.lmal)a upon such a B"ili,mani only
who, is Vraty{t. Of one (species) only five names such as the
BMlrjakan!aka and the rest are known in different regions. Kulluka
Bhatta says that similarly should be understood in the case of those
20 born' the Vr{tt!I" K'l!hatriyas-the Beven, such as the Zalla, Malia and
the rest, and also those born' of the V,{ttya Vaisya-the five, such a8 the
Sudl,,,nva and the rest. NaraY<>l1a, however, says, that the BltUrja-
ka1}tal,a is an iSBue of a savar?,a couple; u pan a Bl,Mjak,,?,!alm woman
from a Vrlltya Br{t1zna?,a the Avantya, upon the Avantya woman the
25 V{tp"dMna-thus npon women of the caBtes prior and prior, production
by a Vrlltya Bra"ma?,a of the lower and lower ODes, and suys tbat in
this way is to be nnderstood by oneBelf in regard to the Zalla, Malta
and the rest, and Sudl,anva and anch others.
1. Manu Oh. X. 18, 19.
2. Ob. X 20-21.
S. 'IT1'f-This is a generally applicable definition of the V"'''ya.
The Amara Ko,a descrbie, a 'Iii"[ as Eiii'!: <\,or;i!ifl'l: and W-9i'''lfI'f. Eharat.
defniea him further 11!! one 'l;:{'glT[tf:n;:i;r "9T. See .
I.
p. 544 col. 2 where tho penance for a Vratya has been laid out in a lengthy extract
from lRtlJ'<a;n', qilJ'fu'<lq,or 'lim: ' ,
any of tho Sails"aras performed upon them, .,hi!
consequently.
Y dJnavalkyaJ
Verse f}5.
Also, " The Zalla and the Malia from a K'?hat1'iya Vratyrz; so also
the NiGhGhlJivi, as also the Nata, RctraZla, Kha8a and the Dravirf,a (2.2).
From a Vaisya VrlUya, however, is born the Sudhanvii, AGhllryrz, as alBa
the ChrJ,ru?na, Vijanmli, MetU!a, and alBa the Slltvata." (23)
For Netta, he"e, Satya, and for here, K{wuha is the reading
at Borne places. 5
Now by way of implication, MannI points out some of the
,
Sankh'Zia8 by way of continuation: "A DaBYu begete on an Ayogava
woman a Sairandhra earning hie livelihood' by catching wild animals,
skilled iu serving at a toilet, not a daBa, but living like a da8a, (32). A
Vaideh", produces the sweet-voiced Maitreyaha, who etriking a gong.at 10
the appearance of the dawn, profusely offers praises to men. (33). The
NiMda begets a Margava, a DaBa living by working at a ferry or boat,
and whom the inhabit.utB of Aryavarta call Eaivarta (34). These
three are severally borne npon Ayogavi women' who put on the clothes
of the dead, and eat censured food. (35). 15
Da8yll, as will hereafter be mentioned. Mildhuham.' sweet-voiced',
I.. ll. sweet-singing bard. i. e., having dd.Ba as. the other name.
Also: "the Kllriivara-a hide-dreBser, ie born of the .Nihddn .. ;
from Vaidehaha, Andhra and MBda having their reBidence outside
the town. (36). From the PiiZldu8opiJ,ka, in bamboos,' 20
and from a the Ahiz!rf,ika, are begotten alBa upoia Vaideni. (37).
Bnt from Chaztrf,dla ie born the Sopaha living' by executions and
1 Oh. X. 32-35 See note 3 on p. 253.
2. i, a trap. Those Who Bubs),t on trapping anim.),.
if. hhe Morathi 'f1'f{I, a forest hunter.
3. The JOti, mentioned from VerB. 34 to 35 are all the ["lie of the
lyoga.vi women from husbands of di:fIarent jatis.
1. ,""I'lI,i51f'filT!9iB:: -Medhatithi renders as 'm!. nealing in bamboos
a.nd blOOboo articles. translates it as Dane. Both may be admissible
by regard to th.o literal import of the words<'f'li and
5 .. ;r;;<;'1t!'!'!:Rr'll'l;,-Medhittithi expldins it thu,: 1ffl!
!Irl"i r In thie
,
GovlndarajlL, Kulluka and R,u.ghavanandtL concur. also gives a.n alternative
sen's thus: f'lqmq;,oj- 'lfil,.q9r':;,J';'g'lffl '!<fl'l"i. 'lff
r't*!IIrii"H ;;fi,r'ii r This is the way Nilr.yaga and Nandrina interpret it.
translates 'who lives by the occupatioDe of his sire', the
Peteresherg Diot.
00
00
\.;;
,
258
[
Ydjiiat:atklla
Verse rJ5(1
the disposal of the dead, the sinful one, who is ever despised by good
men, and begotten upon the PuMa.i. (38). A Ni?1tr!da woman beors
to the Cha-!'rJ,fUa- the Antyd,Dasayi"a, frequenting the cemetry, and
despised even by the excluded. (39). As resulting from Sankam
6 (mixture), these jatis have bsen pJinted Ollt by a reference to their
father and mother. Whether concealed or revealed, these should be /
known by their occupations, (40).
After stating the Gaunq,Sant.irms, the lower-mixed, the
Same Author says: "Graduaily, by reason of the lapse of
10 the performances,' these jatis havs been reduced to th\lt of the
S'udra in thie world, as al so by the non-observance' of the Bra1).maJ;la. (43).
The Pau!,drahas, C1IaurJ,"as, Drcwic!a" Katnbojcls, Yavan<!s, S'al,a8,
P(t1'ada8, Chinas, Kiratas" Daradas, Khasa.. (44). AU
these jlltis in this world which are distinct from those born' from the
15 month, arm, thighs, and the feet, whether speaking the Mlenallhci dialect
or the Aryan language, are indeed caUed Dasyus. (45).
These Sankir(ltts-mixed jlltis-are well' knowu and have been .
pointed ont for (the facility of) intercourse.
Those, however, the silt born of the Anulotna conueotion, six
20 born of the Pratitoma connection, and the three Vratya-s, thue in all
fifteen as the baeis, of these such as are born of a counection with
women of higher or lower jd,tis as also of equals, the issue of mixed
jlias thns begotten of these on those, and also of those on these, are of
endless varieties.
25 'Raving thus mentioned the SankirJ;las, and Wishing to desoribe
very briefly their duties the Author hrooeeds
1. fii;'iINI'iIl'I-MedhStithiconnect. this and the following verses to Verse
24, wb.erein hEll! been mentioned the ablludonmentof one
l
!! duties. -The exprension
may therefore mean (1) either an absolute absence of tbe iDitiation, (2) or, the
Don-perform.nce of tbe daily routine of .ct, sncb as &0.
2. Oflijllljll!W't'l not consulting or ob,erving-the advice of
BrSJ:uIlO9a: BuJ;1ler. Medh. and Govinda 'by disrespect towards BrA\1m'9
as
'
;;t!ijllljjlffi;J;ijllj
3. S()k,a de.ctibe, thi' cteation in detail.
8ee also Manu I. 57.
------.-.-.... .------.
-- - -- -- ----
Yd.,inavalkya ]
Vcr" 05 (2)
----
Vlromltrodoya-PraUZama.
Yiijfiavalkya, Verse 95 (2).
259
"Bad and good (respectively) are to be considered the progeny
born of the Anuloma and Pratiloma":
pratilomaja(!, progeny of the Pratiloma connection snch BS the
Silta and the like; progeny of the Anuloma. connection, 5
such as the J{llrd1Ulbhi?l!illta and others, respectively are asanto 'Dad'
i. e., not good, of a lower grade than the Anulo,!,ajas, on account of their
not being entitled to the privileges' of their mother; 'good',
higher than the Pratilomajas hy reason of their being entitled to the
privileges of thair motherE; 'are to be oonsidered', for in 10
pnrsnanoe of the Sastra treatises of Manu and others should he known a8
suoh in all respects.
Here by the expression is intended to point
at the fact that it has the common characteristics of being born directly or
in a line of snocession. Thereby has been stated the inclusion of those 15
born of the men and women of the J{a"dktJ,bhi?hikta jati and others, or
of the men and women of the Sata jati and others. By the word Tu,
, moraover,' whioh is equivalent to Cha, 'and', and by reason of the order
(indicated) in the expression Pratilomil,nulomajastu originating with a
oonnection with sapinCfa women or the like, significantly pointed in the 20
chapter on marriage by the expression 'one not a sapinCfil, and younger in
age' and the like, and indioated by the expression" the vrtttyas who had
swerved from the Savitri are these", the vratyas nnd also other SankinJas
of the lower degree are added to. These also, among their own i. 8.
inter S8e shonld he understood "s bad and good. This is the meaning. 25
Here, of the pure Var'}a8 suoh as the and the rest, the
rights and privileges for Moh are clear enough. With view to state
the duties of the says Manu:' " The sons begotten by the twioe-
born upon women born of orders lower than them, they declare
(these) to be similar to and tainted with the blemish of tbeir mothers. " 30
Stri?hu, 'upon women' i. e., upon thoee married, begotten by
a upon a K?hat,iyli.(wife), by a K?hat"iya upon a. Vaiiytt
(wife), and by a Vais'y" npon a Slld,1i. (wife), although blamed on acconnt
of the hlemish of their mothers are somehow stated to be equals; but not
also of the fathers' jli.ti. This is the meaning. 35
1. here means right or
2, Oh. X. 6,
Viramltrodnyn-Vrdtya.
[
Verse 05 (2)
Ot, 'tainted with the blemieh of their
n;IDthere', equal to them, by reason of tbe text "entitled to the privileges
of their mother', Va"!"!,8" equal to the father, also. For"" Born of one's
ownjtiU and of tbe lower ones, are lobe six eons of thoBe having the
5 duties of tbe twioe.born; all, bowever, born of the violation of duties
are stated in regard to duties to be similar to the Slldras." (41)
'Born of one's ownjc2ti' ;. e., upon a twiceborn woman' of one's
own varnaB, three, 'born of tbe lower orders, i. e., by 11 npon
a Kl!hatriyc2 wife, by 11 npon a Vais'yc2 wife, and by a Vais'ya
lO upon a S'll,d,'&, wife, tbree, Sankir!,as-mixed-cal1ed the
};Jahil!hya and Kara'}a. These six have the duties of the twice.born, and
are entitled to Upanayana. ThuB eay SOmB. That ido be considered.
Others, however, explain, it as meaning thus: 'born
of one's own jaW i. e., born upon a woman of one'e own var!,a, and thus
15 of pure var!,a; 'born of one lower', t. e., born of an Anuloma
connection. Then even those born of the S'll,dra jaN? no; and say, by
six is meant only those boni of the twice-born. This, it should be remem_
bered, is, moreover, 'in conformity. with the text, "sons, those born of
women of the lower &c." and the like. Apadl,wa!,sajal' 'born of 0.
20 violation of dutie,,' i. 8., born of adultery. This is only an implication.
Therefore, the conclnded meaning is dealt with in the Sailt"a as being'
entitled to the duties of the twiceborn !lnd not as having the duties ot'
the Sadras. This is also the object of the use of the word sarVa
Sadharmanah, ' having duties similar' i.8., equal duties. For':
25 "( Issne of a by (wives of) the three "ar!,as, of one of
the' kingly order by (issues of) the two var!,as, Ilnd of a Vais'ya by'
(Il wife of) one var!z", these six Ilre stated to be base-born." (10)
According to Narayaj1a, 'natural position' i. e., in the
form of the issue. Degraded iSBue are base born. Here the mention of
30 the six in one form is by regard to the pure S-adra, with reference to
whom the common characteristic of' superiority is taken. It should be
remembered that their secondary duties in particular have been pointed
already. (95),
1. Mauu Oh. X. 41.
2. Monu Ob. X. 10.
S. Note the 10Uowinl> in Modhatithrtl'l! "ff>T!rrrl: <'!q!'f"iTlfI'fWI!'
iteR! (ii;qilr I
----- ----------
- -----
--------
]
Verse ga,
of idtis
By the text" from the same upon the S8me Varrya
&c." a cause has heen stated for the origin of the Varrya; now
the Author mensions another cause
Ya,jiiavalkya Verse 96.
261
The progressive advancE> of the jiltis should be under- 5
stood to be in the fifth or even in the seventh conjunction;
in an interchange of acts, equality; while as before would
be the lower and higher. (96).
:-The jatis, i. e. Murdhilvasikta and like others,
their progressive advance i.e the attainment of a Brahmana's 10
status and the like iilti is the progressive advance
of the jatis, yuge, in the conjunction i. e. in the birth, saptame, in
the seventh, panchame,in the fifth. By the (use of the) word api,
even, is to be nnderstood, in the sixth.
This alternative is, bowever, properly adjusted. The adjust- 15
ment, moreover, is: By a beggotten upon a S'lldrd
woman the daughter is called that being wedded by a
Brdhmm.l!L gives birth to a daughter; that also wedded by a
(gives birth to) another; in this way the sixth gives birth to a
Br{J,hma1.la as the seveuth issue. 20
By a B1'il!tmarJa begotten upon a Vaie' y{J, _ Amba[!h!hd; she also
in this same the fifth, gives birth to a as the
sixth issue.
The MfJrdhavsikta also in the same manner, the fourth, gives
birth indeed to a Br{J,hma1yt, as the fifth issue. Similarly the lJ,qrd 25
wedded by a K?itatriyct, as a Mdhi?hyfi gives birth to a K?hatriya
son liS the sixth and the fifth issue respectively. So also the
wedded by a Vais'ya produces a Vais' ytl as the fifth issue; lind thus
should be understood elsewhere also.
Moreover, Karmal)-am vyatyaye, in an enterchange 30
of aotsi. e. in an inversion of acts for securing a livelihood
e. g. a Br{J,!Lmw.'a not subsisting on his principal means of
livelihood should live upon the profession of a K?hatriya as II
substitution; not eveu upon that, by the professiqn
262
depreciation
[
Y<lF,a.a!lya
VerBe 9B,
of a Vais'ya, and not even subsisting by that, by the profession of
S'ttdra, A also, not subsisting on his own profession, for his
livelihood, by the profession of a Vais'ya or of a S',1dra
Page 28* either. A Vais' ya also not eubsisting upon his own
5 profession, by the profession of a S'{Jdra, thus is 'the
interchange of acts',
While in such interchange, if even after the bad times are
over, he does not give up that profession, then in the fifth, sixth,
or the seventh birth equality indeed), i. e. with that lower
10 by whose profession he lives, he becomes an equal iu jati,
It is in this way: A living by the profession of IV
S'udra, and without giving it up begets a son, aud that son also living
upou the same profession, and again so on in the same manner,.in the
seventh birth, begets a S'udra only; by living upon the profession of
15 a Vais'ya, in the sixth, a Vais'ya, living upon the profession of Il
in the fifth a
A also living upon the profession of a 5' {jdra, in
the sixth, a S'udra, living upon the profession of a'Vais'ya in the I
fifth begets a Vais'ya. A Vais'ya also by living upon the profes-,
20 sian of a S'{jdra and not giving it up, in a succession of sons in the
fifth life begets a SMra.
Purva. va.chcha.dha.rotta.ra.m, while as befOl'e would be the
IOIVer and the higher. The meaning of this: In the mixture of the
the anulomas have beeu pointed out, Those born of a
25 further mixture of the mixed have also been indicated by pointing at
the BathaMra. Now those born of the mixture of the var'IJas are
being exhibited. In the lower ElS also in the higher, make up the
compound expression I lower and higher.' Thus: Upon a
Murdhtwasiktrl woman begotten by a K{Jhatriya, Vais'ya and S'{jdra,
30 similarly upon Amba!JtM woman by the Vais'ya and S',idra, and
upon a Ni!JMdi woman begotten by a S'lidl'a the lower, those born of a
Pratiloma connection, So also upon the lJlurdMuasikta, Amba!Jh!ha
and women begotten by' a upon the
and the Ugra women begotten by the
35 and the K{Jhalriya, upon a Kara1}i woman by a
!llld lliso by II V"isya the SOlis begotten the higher Bons borQ oe
._----------
---- -- ------
fdjiiavaZlcya ] ..
Verso OB.
, I
Vlromltrodaya-1
T
ha Bamo
an anu?oma conuection. Thns elsewhere also should be nn del's toad.
These lower and higher classes, like those before, should be regarded
(respectively) as bad and good.
Here ends the chapter On and Jati.
Viramitrodaya. 5
It may be said: Indeed as compared with the issue of the
pj'ati/oma connection, the superiority in general of those born of an
Anuloma connection has been stated; that is not proper; because of tbose
belonging to the jati over Stita and other jatis and out-side
theBe, of both of these over the privileges of the S'udras exists. Wishing 10
to refute this, and while pointing out by way of introduction the
inducing cause for the Bril.J:1manism, the Author points out the capacity
of the and others for the attainment of the jdti of
and the others, and thus indicates an elevation frorn those
born of a Pratiloma connection. 15
Yajilavalkya, Verse 96.
By the text 'from (men of) the same over WOmen of the
same vaqut &c, and like others a. cause for the attainment of njati has
been stated. Now the Anthor states another cnuse also by the text
"The progressive advance orjatis" &c. Thus some introduce this. 20
Jatis i. B., the and the like, the advance of these
i. B., such as the attainment of that should be understood
to be in the seventh, fifth, or by reason of the word api, 'even' in the
sixth conjunction. According to Vis'valupa: . Yuga 'conjunction' means
birth; , conjunction of a woman and a man' is the opinion of some. The 26
word wa, 'or', is uBed by way of a methodised adjustment'. The
adjustment is: A woman married by a Bril.J:1maJ;la gives birth
to a daughter; she again (wedded) by a Bril.J:1maJ;la (gives hirth to )
another, and so on, in this way, the sixth, gives birth to the eeventh
child (who would be) a BraJ:1maJ;la. An also in this manner, 30
fifth, (givee birth to) the sixth (ohild) a Brt1J:1maJ;la. The J1furdhtt-
bkihikta alBo in this manner, the fourth of that Bort, gives birth to t):1B
fifth (child) fJ. BrllJ:1mal)a.
In this manner, Ugra also, the fifth married by a Kkatriya
(gives birth to) the sixth, a The also, the fourth, a 35
similar fifth (child), a Similarly Karalli also, the fourth
1. '11 --
5
10
15
-20
30
35
Sallkara8
[
Ydjnaualkya
VC1'SC 96.
wedded by a gives birth to the (child) a Vaisya. Thue
should be understood elsewhere, 80 says the lVlitakshara.
In a commentary On lVlanu, however, it has been eaid that by the
word api, , even', ie included another view virz ' the third', and has aleo
been illustrated thns: Of a S'udra born of a K,!/,atriya in the fifth
generation; thus there is an elevation and .' degradation; and by a parity
of reasoning in the third, the same two (results) for those born from a
Vai8'ya. The S8me two (results), for one born from a upon a
Vais'ya in the fifth birth and from a in the third birth. Thus
in short elsswhere also by a parity of reasoning should be understood.
The clause' Bad and good' is causative of a K'!kal1'iya's status
and like others aud is only indicative as introdnctory to it. By the wrod
tu, 'however' nsed in the seuse of c1w, 'moreover,' the VrlUya and
like others who are added by inclusion and who come as if to be mentioned
are ignored, and the Author expounde those born thereafter.
Karmar,;ilm, of acts' i. e., intended as means of livelihood, Bualt as
officiating at a sacrifice &c., vyatyaye, 'in an iuterchange " i. e., in au
inversion i. 8., subsiBtencs by the means .of livelihood of another by
another, Samyam, 'equality' OCCurB to him i. e., he comes to bs of the
jilti of him the means of' livelihood of whom he has followed.
This, moreover, in the caBO of a superior snbsisting by the mephe
of an inferior. In the caBe of an inversion, however, an exclusion from
the Varr,;a8 absolutely. That the Author includes by addition by the
word chao Therefore also, in adopting the same, says
, Should pursue the livelihood'.
Not, however, in any cabs, the higher. And therefore the Anthor
Bays pnrvavat, , as before'. As before, i.e., in the mixture of the varna.s;
so in the further sankir"as also, adharatwam 'degradation',
'elevatioil' should be understood. The Dwandwa compound is singular
or has the predominance of the abstract. Or it may have the
aotion as ths principal, and is in accompaniment to the gender nnder
the rule' of grammar according to Which, a DWandw(]' compound is in
the singular number. A, by the Prati/oma connec,ion the mixture of the
1arlfas becomes degraded, and by the AnulomIL connection it beMmes
appreciated, Similarly and othsr in a mixturs of avocations also. As stated
before, in the seventh birth, the attainment of so also in
the following. Thereby, the danghter begotten by a gives birth
1. .
2,.
3. Panini II. IV. 17.
-- ------'--------
J-
Ver80 96.
-------- ------ ---
'Virnmitrodaya-.1
'
hfl dtprCB8ion of claBBcR.
265
also to a daughter (in connection) with a Brfil;1mal)a following the avocation
of a S'ildra, that also by a Brilllmal)1t following the profession of a S'ildra
(gives birth to) another daughter and so on, in this manner the Sudra
qualities accrne to the seventh. Thus also it should be understood by
oneeelf that in the line of a to the sixth, and in the line of a 5
Vaie'ya to the fifth.
Others, however, say that a Brtihmal).a, bsgotten by a Bril1;Lmal)a
following the profession of a S'ildra, and by him also of that character
begotten, a Brahmal).a, and in this manner, the eeventh would be a S'ildra,
and that similarly ehould be understood in the line of the arid IO
the Vaisya for the sixth and the fifth.
This, moreover, in non-adversity, since Manu' and others have
permitted lower professions in adversity: "Should a Bral;1mal)o, however,
not be able to find subsistence by pursuing his own occupations as before
described, he may eke out subsistence by (pursuing) the rules relating to 15
Kilttriya; for this (latter) is next to him in rank (81). Shonld it occur
that he be unable to snbsist by either of theBe, and (tbe question a.sked)
then how should it be? He should pursue agriculture and the tending
of cattle, nnd should thus live the life of a Vaisya (82)."
Others however, explain the expression 'as before' thus:-As the 20
(Va"F'LSankir!zas-those born of the) mixture of the those
born of the Anuloma and also the Pratiloma connections, simila.rly of
those also pointed oot as born of the 8a.nhir!zas, the appreciation and
the depreciation should be nnderstood. This is the meaning.
Vyatyaye Karma!z!1,m, 'in an interohange of occu pations' etc, in an 25
interchange of acts t, 8. in I1n inversion of ocoupations, eqnality.
Of whose inversion of occupations? with whom is equality?
There the Author Bays Adila1'ottara1niti-'the lower and the higher.' Of
the higher, an equality with the lower jlW. That also, as before, in a
suooession of marital unions, in the seventh, fifth, or the third generation. 30
This is the meaning. So Say others.
Here Manu:' "One begotterr upon a S'lldr!1, woman by a
even though a BrIlJ,ma!!(J" goes to the rank of a Slld,a. Similarly one born
of a and al80 similarly one born from a Vaisya".
1. Oh. X. 81, 82.
2. Oh. X. 65,
34
.266
[
VerS6 O(J.
Here one raises a doubt: Of those stated as special causes for .......
in1ucing the position of a and the rest, how would their state
be reached by merely following them? To this the answer iB: AB in
the caBe of fires Beverally prodnced from graBB, fiint, nnd glaBB although
5 thnB differentiated aB to their' (origin in) kind, they terminate in fire
only, BO in the C"Be of nud others although the C"UBes of the
origin of the Bdtipna!,a and others are differenti .. ted, still they
reBnlt in (the cre .. tion of) the and otherB. So what
Udayanacharya has observed in the Nyo.ya Kusumanjali viz., "Like
10 the sprouts and the scorpionB are the Var!,as" i. e. the meaniog iB, that
sprouts i. e. of the rice or other vegetable plants, in the case of these
as the first of these form the cause of the production of the rice, but sub-
sequent ones spring from the rice,' BO alBa the first Bcorpion Bprings from
the cowdung, the Ioter onSB from the scorpion, BO alBa io rsgard to tbe
15 Va,'!,,," also like tbe BrrJ.i,ma!,a &c by the firBt the particular medinms
, , are canses on the particnlar occasions in the first gsoeratioo, but the
"later oDes are begotten from the Brahmanas etc.
l'his, moreover, for those who aBsume nniversal' destruction; other-
wise should be taken as illustrations, and the like. Nor
20 should there be any im pressioo that, the secondary reasonB in the oase
of the and the rest are nnjustifiable, among these also, the
origin being traceable by reason of the particular causes common to each
kind.
Indeed, if it be said that in that oase thsre wonld be no basis fa)
25 ths secondary causes like the grass in the case of fire which is direcUy'
perceptible, in the case of the aud the rest ths CILUSSS arB
pointed out by the Smrti and the like for the and the rest
1. meo.ning is that while in their origin they are
distinguished (LS produeed from graaB, flint, or glasSl, after once the fire is formed,
the origin goes out of the mind, and the fire alone remains. So wha.tever be
the cansativ6 agency by whioh one beoomea a the cause is lost out
of mind, a.nd the fMt of the Br3hma'[l.a alone remBins .
. 2. Here also the ideo. is the same. Although rice is got out of n sprout,
or although a scorpion cornea out of cow-dung, the further development of each
of these speoies is a.s of rice or the scorpion, and not of the sprout or cowdung. '
3. JfOfl<-Dalllge. i. ,. thoBe who aooept the theory that thara iB a Btage
reached when all creation is in a chaos-there is R general deluge and then the
speoies are produced.
4. The sage ViSwa,mitra is famous for his creating counter-specIes to
thoBe of the Oreator.
O.
---------------,---,-_._----------_ ..
YajiiavaZlcya ]
Verse 97.
l\1.itti'\(Shnrs""- Duties oj Bou8c7tolder.
267
which are not followed up. In those cases when the confirroating causes
or the caltsative agencies are not repeated or followed, there is onenees
of the epecies that is perceived, and therefore there is no possibility of
the theory of repetition or recurrence; so hold the followers of Jaimini.
Thus enough of repetition. 5
Now the Duties of a householder.
CHAPTER V
While indicating further on, the S'routa and the Smltrta per-
formances to ba accomplished by means of the Fire, (anticipating the
inquiry) in which Fire? What ie to be performed j The Author eaye 10
Yajiiavalkya Verse 97.
A 8m/trta performance in the nuptial fire should per-
form everyday the householder; or even in that brought
in at the time of the (distribution of the) days.; a S'routa in
the Vaitc2ni1ca fires. 15
by the 5uch as the
Vais'vadeva and the like performance, or even ordinary i.e. of every
day, such as the cooking of food, that even the householder,
vivahagnau, in the nuptial fire, i. e., consecrated at the nuptial,
kurvits., should perform, or in that brought in at the time of the 20
partition. Duly consecrated according to prescribed rites beginning
with the text "Having bronght the fire from the family of a Vais'ya"
&c.
By the use of the word Api 'even,' upon the death of the
master of the honse, brought and consecrated. Thereafter upon a 25
lapse of the three periods, an expiation is to be performed.
Pl'escrlbed by the S'ruti Buch as the Agnihotra and the like
performance one should perform in the Vaitiln'ilca fires i. e., the
A'havaniya and the like.'
1. One who hos eDtered tbe ",coDd stnge in life.
2. i. c. the
268
perjorma7weS,
Viramitrodaya
[.
Y a;'navalk' ya
Verse 07.
. Among the duties of a householder to be by reason of its
being useful in regard to many duties, marriage has first been expounded
at details. Now wishing to retail other duties, the Allthor states the
rules as regards performances to be accomplished by (means of) the fire.
5 Yajiiavalkya, Verse 97
Smartam, 'prescribed by the Smrtis,' i. e., where not a large
portion ie derived from the S'ruti, but has been etated by the Smrtis ;
Karma, 'performance' i. e., such as is laid down in the householder's!
routine, viz., the sacrifices of the cooked food, the morning and evening
10 offerings, the A?h!ahas&c., as also the ordinary and the daily acts such as
cooking the food; that also. G(M 'householder' i. e., one who has
entered the honseholder's stage. 'A twice-born' as is stated further On
is to be taken along here.
Vaivaldke, 'nuptial,' i. e. taken on at the time of the nuptials, or
15 oonsecrated at the nuptials. If that is not available, than that taken
at the time of the distribution of the heritage, agnau, 'in the fire,' i. e.
A
known as the Avasathya; one shonld perform. This is the meaning.
For Paraskara': "At the time nf the preparation of the A'vasathya
fire, or at the time of taking the dftya, according to some." At the time
20 of (taking) the wife i. e. at the time after the acceptance of her hand, or at
the time ofthe distribution of the dftya.. By the word api, 'even,' when
the master of the houee ie dead, and then brought.
By thie, three periode have been pointed out for the consecration of
the fire. It ehonld be remembered that on a tmnegreseion of theBe,
25 there mnBt be expiation.
Here Manu' ";1n the fire consecrated at the nuptials, one ehould
perform in the honse the houeehold performancee, according to the rulee,
as also the five' daily sacrifies and daily cooked food"_
S',,",utamiti, i.e., to a large extent propounded by the S'rilti, euch
30 as the Agnihotra, Dars'apilr!,amftsa, and the like performances.
VaitftniM,gni?ku 'in the Vniti\nika fires'. Vitftna is the spread of the
1. Wlm-i.o, those prescribed in the trea.tise on rituals relatiDg to,
the householder as distinguished from "tli[ or
2. Grhy. Sutra II. 1-2.
3. Oh. III. 67.
4. See Manu Oh. III 68-70. Verses 68 and 69 give the reOSOllS and verse
70 the saeriftc,,: thus iilQ:!fiil"(! I
II
YdjiiafJalkyaJ
Verse 08.
269
sacrifice; in those (fires) which cause that, i.e., the Gtlrhapatya,
Al,avaniya and the Dakfi,;!,a fires. The meaning is that one should
perform.
Sarno say that this has been etated with a view to ward off a
connecUon with the ]Vuptial fire and S'rau!a fire in regard to the S'raut" 5
ana the Gr1,ya performances made obligatory by the
Kalpa S'utraB and the S'utTa8 and those prescribed by the
D1'''Tma S'lls17'a, Pard!'''B and the like such as the Grha-Yajna and the
like others. 97.
The Author mentions the;duties of a householder
Yajilavalkya Verse 98.
After having completed the bodily calls, and per-
formed the ablutions, the twice-born should attend to the
worahip of the morning Sandhya, first having washed the
10
teeth. 15
:--S'arirachintam, bodily calls, i.e. the neces-
sary ones as prescribed in the rules! such as "During the daytime
and twilight with the sacred thread placed on the ear facing the
North "; nirvartya, having completed, such as by the rule'
'Sufficieut to eradicate the stink sticking to the body.' 20
a ucha vidhird wijap. dantadha vana purvikam pra tap..
sandhyamupasita, and (having) perjormed the ablution, the
twice-born, first having washed the teeth, should attend to the worship oj
the morning sandl,ya.
The rule as to the cleansning of the teeth, moreover, is "A twig 25
of a thoruy or milky tree twelve fingers in lengtb, of the thickness of
the end of the small finger, the fore-half crushed into a brush is
intended as the tooth-cleaner, as also for scrubbing
'"PAGE 29.. the tongue." Here, by the expression' of a tree'
are prohibited the grass, a lump of earth, the 30
fingers, and the like; the prohibition of tha palas' a, as'vattha and the
like trees may be seen stated in other Sm,tis.
1. .A.ch"ra. Verse 16. See above p. 48 n. 26-27.
2. .A.cli;'ra. Verse 17. Bee p. 11. 27-28 above,
270
[
y 4;iiava lkya
VarBa 98.
The hymn for the cleaning of the teeth is this, "Oh
1
herb,
give us, long life, vitality, Eame, power, progeny, cattle and also
wealth, wisdom, and a ready wit. "
The repetition of the Sandhyll salntation although stated in
5 the chapter on the Celibates, is with a view to state it after to be aEter '
the cleansing oE the teeth, since that is prohibited in the text. "A
celibate should avoid the cleaning of the teeth, dancing, singing
and the like.' 98.
Viramitrodaya,
./
10 Now among the duties of a householder by regard to the
importance of those relating to the daily performances during the day
and the night, and Wishing to state them in the order of priority, the
performance in the particular period of the night, viz., the Brd!,ma
lJIunwta in the place of the awakening and all the rest, ie fit to be
15 stated. 80 considering, beginning with the ablution of the body is the
psrformance at the commencement of the day, the Author states that,
beginning witb "After having 'completed the ablution of the body'"
and ending with "ae far as poeeible shonld not give up.'"
YajIiavalkya, Verse 9S.
20 oMnta' in the body a foeling', such' as to the dffect that
there is a movement (of the bowels) and such like acts, consisting of the
voiding' at the excrement, according to the mles stated in the text',
'At the day time pr at the twilight" etc.' Having performed, that.
In the manner etated in the texl' 'Upholding the organ,' and
25 the like, one who baB performed, the observance of the rule of
ablution. S'auenasya vidhi such as the taking of the earth, water,
etc. In the clause KrtaB'aucha, "One who has performed the ablutions"
the rule stated iB inclusive of the cleaning of the body, tbe Object being
the cleaning of the body by bathing and the like; P"Ma!" 'in the
30 morning' as stated before Sandl'y",mupasua "One should observe the
Sandhyfi salutation", i.e., perform, alBO ill the manner ,tated before. '
1. '9"iWfff-Lit1 Lord of the forest. In such expressions S1'O, the word
q'rr is used as indicative of the same Sense as ffiif, rrrr._i. c.-best.
2. Versa 9B. 3. VerBe 116.
3. "i\ifr i. c. the bowel. are moving.
4.
5. Yajn, AcharR Vers, 16. Sse p. 48 above.
6. " " n. 17, See p. 51 above.
Yd
j
llaValk
ya
J
Ver86s 98.
Ml';kShar;.-T1Ulir order.
271
What has not bsen stated, however, the Author particularly
mentions: danteti, 'tooth cleansing' an act in which the cleansing of the
tooth'being the firBt of that sort, i. e. the sandl'ya cGnsisting of a nnmber
of acts.'
In the other SmrtiB acts preBcribed in the chapter on the 5
Oelibates have been stated even for the householder, and on the other
hand thoBe stated in the chapter on the householder, for the celibates, as
duties. Here the great Bage, referring to all these generally states in
some chapter some only, and Bome in another chapter only. This is the
skill of the ancient masters in the brevity of Btyle at the same time 10
maintaining the conext.
The observance of attending to the (wants of the) body and the like
stated before is to be nnderstood here also.
In preecribing elsewhere the duties of a Oelibate viz. "Of others
also this, provided not inconsistent" although Gautama 'puts forth non- 15
inconsistency as its basi" still as compared with a command an advise
is an easy means; and rosorting to that in the present oase, he advises it
althongh stated (before). Of those, however, whose case has been dis-
closed, having been ueed somewhere by eome one, the basis of the dis-
crimination has to be found' hy themselves by the minute ohservsr. 20
Some, however, in the repstition of the ablution of ths body, state
the rule here as to the morning sandhy!l. only after the clsaning of the
teeth as sinoe that was not rsachsd in (the rules regarding) the Oelibate,
siuce in the text. "He shonld avoid the bed of a cot, and the cleaneing
of teeth", the cleansing of the teeth haVing bcen prohibited for him. 25
They say that the reason for the repetition is the oleaning of the teeth
to a partiCUlar place.
Here from tbe text of Katyayana viz. "As during the day, so
in the morning, should one bathe, when not ill, after washing the tseth in
a river or the like; if in the house that should be without a mantra"; first 3
0
the cleaning of the teeth, then tue morning bath, then the morning
SandhyiL is the order obtained; with a view that this may be appreoia-
1. Such a, have been detailed in 18-25 above beginning and oin;;;@:
lRr (v. 18) to ijl,1:fr (v. 25 1).
2. Dharma Butra. oh. Ill. 9. In Oh. II the dntie, of Celibate
have heen ,tat,d and ,utra 8 of thi' chapter ,ay, '['ill 0(8"",4' I
Then comes Butra. 9. viz, ifffm :iji1(ff'crnlr by which the above mentioned duties are
also extended to other orders of life provided they [Lre not inconsistent, and the
spaoial conditions of each, are given as instances by Haradllttn. in hiB Ujjvala the
following: r'f;;:;( 3Tii'r'li-r;f If'!0riHlf "flll"fl\ 'In'lf'[ etc
272
' "
,same
[
Y4iiiavalkya.
Verse os.
ted is the text "after having cleansed the teeth", and "preceded by the
cleaning of the teeth" and not for demonstmting the cleansing of the teeth
as a port of the hath or of the Sandhyl1, since in the text: "While the
. mouth is unwashed, a mau always remains uncleau; therefore by effort
5 Qne should chew the cleansing. of the teeth first." S'atatapa has, like thfl
sipping, independently laid down cleanliness as the reason for the cleansing
of the testh. Hence also in ths text, "In the absence of the tooth clsaning
brush, as also on a prohibited I day the washing of the ...mouth is laid
dowu with gargles of wat.er" in the Narasinha, in the absence of the
10 tooth cleansing brush, has been laid down the cleansing by another method .
Therefore, as is the case with the rule': "By the nse 01 the gerundial
suffix 'fi'ff &c. Having encircled the post with the thrice-coiled,' he
bringe near in the South-East the animal" here also it is ths time
only that is intended and not the constituent parts. lIioreover the revered
15 Jaimini' says: "of two things placeLi together when tf results have been
accomplished" and where the canse has a conneotion and is stated near
one having no :connection, there alone the suffix 'fi'ff &c. are to be taken
in the relation of the parte and whole having the pads. As has been said
"where things which have the quality of hearing fruit are placed near
20 those not having the quality of bearing fruit, this Ia.tter is to be treated
as the constituent part of the former.'''
Here, getting up from the bed, putting off the night garments,
putting ou another pair of cloth, the wa.shing of the feet, hands, eyes "nd
the mouth, twice sipping, when there is a call the voiding of the urine
and the excrement, cleaning .ccording to the rules, twice sippng the
25 water and thereafter the cleaning of the teeth, is the order; for, says
]. e. g. on a 81adha day, or [l fashing day and the Hke, the rubbing of the
teeth is prohibited-see further on whereVirmitrodbYIl gives the tex.ts in this.
connection. Sse also Smrtichandrik!l p. 105 and texts of rama, Vishp.lt,
Vyrf.8a, &c, quoted.
2, Stated in the Bruti text quoted. See the 13th Adhik.rana of the
Fourth Adhyaya, SutTa" 29-31-.t P. 249 of the Jaiminiya Nyi.yamillil Vietara.
The following two Karikas :fully Bet out the argument, the refutation, a.nd
the Sidhauta.
\'li[ 1]; ,["!'<riM I ",[oj ,I on'f<rI(1'flf!l"![<lffi" [[ 1
c
[[
lfFf[ ff1'!Pf!I'il ",1m,. 'ii'f'f'!!"fon'1'!" I !lrii!l3i4 "' [[ ! \ II
3. c. having three strings coiled together. It appears there
is a mistake in the passage quoted here.
4. Where more thaD oue directions are put together
nnd elloh is independent of the other by reason of the being accomplished
independently in these are not relatedl1s principa.l Bnd subordinl1te j but
they are so related, where the rssnlt is common e.g. in Cflijfme:..i:J1
31rn Ri91 .
Yd}navaikya ]
Verss {}s.
----------------.-
.. ---.. --- ---"'-----
Katyayanli: "After getting up, having washed the eyes and become
clean and concentrated." In the Mahabharata: "Having with con-
centration washed the bands, feet, and also the mouth." Dak!ha:
"Whe'll the dawn has approached, one should perform l,be ablution
according to the principle (of the rules) ": Kat yay ana "Having repeated 5
with tha mantra, one shonld chew the tooth-cleaning stick thus: "0
herb, give us life, vitality, fame, power, {'rogeny, cattle, and also wealth,
wisdom, and a readywit." 'With the mantra' viz. 'Life, vitality
&c.,' to be stated snbseqnently.
Here in t.his connection, in the Bharata is stated, "Having 10
raisad up the right band and then put it betwaan tbe two knaas,
with his faca towards the East and seated down, a man should chaw
re.trained in speech." So also in the Vishl1u' Pural1a "In thick-
ness, equal to the B'lId of the small finger, witb a brush twelve fingnres
in length, having consumsd in the morning, one sbould chew the tooth- 10
cleanser." Bere 'should chew,' and 'sbould eat' in the Siitra'
viz "One should sat ths tooth-claansing stick witn his face turned towards
tha North or to tha East," indicatas only the rubbing of the taeth, a
minor action, witb a viaw to reach the rule as to eating in the form
of sipping as stated befora, just like the word Agnikotm in tbe rule' 20
"after having performed the Upa,sads for a month, one offers the
Agnihotra," reachiug the act of the Agnihotra in the sacrifice of the
Kaul1dapayinas.
Hence also' in "Raving washad and eaten, on6 should throw it in
a clean place by all efforts" the giving np of the tooth-cleo;ning wood
has heen stated by Vi!h9u. Heuce also in the Cjljlaudoga
"As st.ted by Nilrada' aud others, of a tree eight fingers (in lengtb),
nnaplit, with the bark on, should be the tooth-cleaning wood; OD6 should
cleanse by means of its end," and also in the Narasillha: "Or of the length
of the span between the thumb and five fingers with it, i. c., one should 30
cleanse the teeth," has beau stated, 'ona should cleanse &c.,' one should
1. Oh. 61. 1
2. Jnimini IV, p. III. 11 (24).
3. Oh. 61. 17.
4. Narada, Hu.ritn, etc, see Virmitrodaya, Anhika Praimru.pli ..
nant.dhavana .t pp, 123-124.
35
4' Viramitrodnya.-Tho [ Ydjimvatl"y
Vcr" DS.
I
wash off. The trees mentioned by Rlrada and others the KhMira
'
and the like. 'Eight fingers,' here twelve fingers is the best conree, of
the length of the span between the thnmb and the five fingers is the
middle, eight fingers is the last.
o Some, however, state an adjustment in accordance with the
passaga in the Smrti l'Ilanju!hiL thus, "Twelve fingers for the Vipras,
for the Kfhat";yas nine finge", eight fingers, however, for the Vaisyas,
and for the S'lld"as six fingers. By the measure of four fingers, have been
ordained for women; while for those of a mixed origin, of six fingers has
10 been proclaimed."
Here as prescribed in tbe Avarious Smrtis are the twigs of
KhiLdira, : Mango, Bilwaa,' Amrilta!,a,3 Apilmdrga,' S'irifha, the
bark of tamarind, bamboo, the root of the Arka,' Ka"anja,' Karavira,
S'Ma, .Nimba, Millati, Arjuna, Kadamba, Udumbam, and sour, hot and
15 milky trees are those preecribed; while those not preecribed are the. twigs of
Palilsa; Kovidrira, S'lef/,amata!,a, Bilva, Tintima, Nimha, S' ala and Wata.
'rhose prohibited, are the PalilBCL, Kovidilra, S'I.smdtCL/"" Bilwaka,
Tinduka, Saka, Sinduwdra, S'ikhandi, the inside of the bamboo, P'<fka,
Maskaka, plum, S'ami, Si'lf'sapil, KapiUka, Ha"itCLki, As'wakarna
A ,
Amalaka, Bibltitaka, Dl,avana, Pilu, Pippala, IngudCL, Gltggula, S' obMn-
jCLna, tke Paribhadra, plantain tree, S'almali, the sweet and pungent
woods. Among those prescribed, even sllch as have knote likely to touch
the lips, with dried stalk, having holes, having a stenchy odour, unctuous
or devoid of the bark, split, once broken, with leaves on or spoiled
2, by ths rell insects or fire, unclean or unfamiliar Bre prohibited.
"
Here the rnle of adjustment ie this: principally, those prescribed
should be taken up ; in the absence othBt, what hl\s not been prescribed
but not proscribed, and in the "baence of theBe, those that ate neither pres-
cribed nor proscribed must never be taken in any case. In the absence
of the first three with twelve girglea alone is the cleaning. Vide the
text of Likhita in the viz., "When the .tooth woods are
1, Kh5,diram i. 0, the Aca.oia Oa.techn. One of the two trees mentioned
in the Talttiriya-Sanhit<i as sacred and 01" UBe at Do sacrifice.
2. lei." the wen known 'ii'\'l tree.
3. 311!l1'1'I" The hog plum,. The in'pi8.ted Mango juice (mar"lbi i[G.)
a['I'm''f i'f;'ll!i:m W: I >rfrl!"'iii 311!;,fFl'l' .fii l'1[<!: II
4. :,W'Hrf, Mar. 31'1151. 31<flf"!if "'fl;'llii(f.i'l
5.
6. '0(3,-,* I'ml crffi Efl
I
..
Y
4i
ii.avalTc
y
a]
Verso gO,
--------_._---.
-------
Viramltrodaya-Morning Prayers.
275
not avaUILble, us also on prohibited days," 'prohibit.ed,' sncl:: as tbe first
day and the like others.
Here Narasil1ha PUranam, "The"e, the FirBt, t,he dada, and the
si"th daye, .s also in the nint,)::, ob be"t or mpn, the contact, 01' the teet.h
wit,h wood con:mmes seven generations of t,he 5
In the Mahabh.trata "Ou tho 0;;0"";0" of the parMs aho, one
ehould avoid". Gaui).as: "On a fast, as .. lAO on a S',.addka, one shonld not
chew the tooth-oleaning twig." On '11 fast' i. e. 'on the fust day,' 'on a
S'rilddlla i. e., 'S'raddha day." Those who follow this text avoid the
cleaning of the teeth before S'radd/let and the like, as nlso after it. Here 10
on a fast or the like where the contact with tbo t,eeth-cleaning wood i8
prohihited, there with a leaf or the like the tooth clellning as a necessity
is to the same effect. "Scents, ornaments, clothes, flowers, garlands,
and annointing, become faulty on 11 fast, so also tooth-cleolling I1nd
collyrium" this and the like texts alao, so says the Lord of the Yogis. 15
Even there by twelve girgles only is finished.
This, however, after tooth-cleaning, toilet,ting ot,ber than with
(the uSe of) u. twig i. e. snch as collyrinm &c. by reason of its accompani-
meut, so say others.
With fingers the cleaning of tho teetb, however, is cert!Linly pro- 20
hihitad, vide tbe Us'aua: "Neve, with the fingers mnst one mb the
teeth." Thns enongh more. (98).
YAJNAVALKYA Verse 99.
After having offered to the Fires, one should mutter
the hymns addressed to the Sun God with concentration. 25
He should also master the meanings of the Vedas, as also
the several sciences. 99.
the salutation ot the morning light
agnin, fires, such as the Ahavaniya and the like, wit.h rules as laid
down, hutva, after haVing offered, or the Aupflsanflgni. After that, 30
suryadaivatyan, addressed to the S!ln-God, such as Uduttyam
jatflvedasa?7} and the like mantras, hymns, one should mutter, japet,
samahita"\l, with concentration, i e. with undistracted mind. There-
atter, ved.a.rthan, the mea.nings of the Vedas, by listening to the
science of exegetics, grammar etc. adhigachch"\let, should master, i.e. 35
should get to know. By the use of the word cha 'also' should study
276
for the Sandhyd.
[
Y4';iiavall0'lla
Vor8t! 90.
5
10
15
20
30
35
i.e. constantly repeat. Vividhani eha s'astral)i, as also the several
sciences, such as the Mimt11}st1 and the like, treating of duty Dharma,
wealth Artha, and hygeine. 'he should master', (99.)
Viramitrodaya.
Agnin, 'Fires' i. e. the Aahavniya and the like others; the S'raut",
AupilBa"a, also the Smilrta, in accordance with one's own S'dkilil having
offered the oblations i.e" in the act of oblations having to some extent
intended the performance in favour of the fires, as in (the text). "He
offers au oblation to the fire by means of milk," or in (the text)
"Evening and morning al ways and constantly should the offer
the sacrifice." So the use of the accusative case. This sacrifice, more,
over, in the case of those who have been iuitiated with the conservation)
of the fire is perpetual, since the S'ruti enjoins it for the lifetime.
Indeed, from the text. "Necessarily, a BrilJ;!.mal;la mnst conse-
orate the fires," even the consecration of the fire being perpetual, and
without conservation of the fire being not favoured by the S'd8tra, how'
can this discrimination be made? If it be argued thus, the answer is,
true; but, by reason of a partition not having been made, and on
accouut of the absenoe of the S'dstric' reason for a Lauhiha fire, it is
possible for a householder to be without the consecration of the fire.
And it is for this, that the' several optional rules in the SdStra have been
given either with or without the fire being placed first. This, however,
is the special rule for a honseholder, viz, if by his mere individual whim
non-consecration of the fire exist, there is (to be) the expiation. This has
beeu made clea, in the Kalpa Sutra and other works.
.....
Blttvll. 'having offered oblations' i. e. wben possible, oneself alone
should perform the sacrifice. As says "At the conclusion' of
the Sandhyll. performance, sacrifice by oneself has been ordained."
Through the or auy other, its performance is ouly a secondary course,
Here by the text "at the conclusion of the Sandl,yfl. performance," it is
inferred that a sacrificer must conclude his Sandkyll. performance when
the Sun has not appeared, before the sunrise, the text "One should repeat
the Gilyat"i as long, so long as the Sun has not appeared" being
intended for (a case) other than that.
Of the day divided into eight parts, the Author states the
psrformancB for the tirst porUon S.'M-Yildaiva,tyfl.l', 'addressed to the
1. D. g. See
2. i. e, by mBrriflge.
Yd.iiiaVGlkya]
Verse 09.
--
-----
Viramitrodnyn-During the Seoand Period.
2Z7
Sun-God,' suoh as the Silvitri &0., or such as Ddulya7fl jilta.veda8am'
(the rising Sun &c.) and the like, one should repeat according to
one's faith. With this object only is the plnnl number (used), and
not after the Maxim' of the Kapinjala birds. Three or even
all-sinoe there is no contradiction with the usage. 5
This, moreover, has referonce only to the non-performance of the
japa since in the text "One not performing the japa ...... in the pus and
blood" is a censure, so hold some.
Sama1tita/!, 'with concentration,' i. e. observing all the rules of the
yogi regarding japa such as concentrating the mind on oue, and the like. 10
Or, SamilMto i. e. with bentatteution. By this is intended non-contra-
dictione with the other courses of good conduct stated in other Smrlis.
For in the Varaha: "That twice-born man who with devotion offers
intensive worship with curds and rice with folded hande to the Sun who
has come out of the rising monutains, of him so intent in devotion, 15
ever evil may have been accnmulated, all that within a moment becomes
reduced to ashes, like wood." - -
Thus is the worship of gods other than that prescribed for the mid-
doy. Dressing of the hair, looking into the glass and the like.
According to the text: "One should look hiB oWu self in the ghee, if onB 20
deBireslong life," looking at one's body in the gheB. The rubbing of
auspicious things, the durvt2 grass, ourds and the likB, and the application of
the oollyrium, and the like acts; for it has been said: 'The cow's urinB,
the cow-dung, clarified butter, milk, co-agnlated milk,' the yellow'
pigmBnt ; this six-fold prod uce of the cows is always auspicious. The 25-
horn-water of' cows is meritorious, dBstructive of all sins."
rhB application of the cow urino &0. arB the acts during the first,
p"rt of t,he day; the Anthor mentions the performance dnring the seoond
part of thed.y. "The meaning of the VBdas; 'tbe sciences' such as
1. '-wli 'Ii[ 9ifPn 'imr9: &c. The well-known Sun hymn.
Jalavedasa is an epithet of the Sun and the Fire also.
Note the following various explanations of the word given in the Nirukta:
"frif'itql: '"''IrQ. "ff'flr.t "frnll'if "fifT "f.iit 19<ri'r .fir 91 ;;;ri!fiRi'] 91 "flmr,
O'TIFTfol;ifl 'II ;;;ri!l[;rf.i'l '<'iTG!fif: 'lWffi!\!1lin ilGflnilifW "lillOf". (Apte)
2. Jaimini XI. I. 38-45, being the Bighth
In regard to the SrnH tho question arises how many? After a
the conclusion is "Three only should be
B. kind of yellew pigmBnt prepared from thB urine Or
LiJ.a oi {\. OOW} or found in the hea.d of a DOW.
ll78
Vlrnmltrodnya.-Bousc7wldeT
grammmar, the Nigam",' Nirukt", Tarka, the Puro,z.as such
as the BMmta and the others, determinants of the meaning of the
Ved." and also those which are useful in the performance of the Bame
Buch ill the sciences of SU,M, Kalpa, Jyotih, CltlJanda and the like.
5 This is expressed by VividMni-'several'.
'Should master' i. e, should know; in the letter as well the
sense. By the- use of the first aha, 'and,' is included the constant
study of the Vedae. For also: "Similarly, in the second
period Vedic study has been ordained, filst, the acceptance of the Veda,
10 then the contemplation, study and repetition (japa); its offer to the
pupils also, thns the Vedic study is fi va-fold; that time is statad as for
the samits,fiowers and Rus'a and the like." 'acceptance'
i. e., stndy; thie, moreover, for the celibate student, For the houB"e-
holder, however, in regard to the portion not studied. So, moreovet,
15 Apastamba:' "By ench lore as one cannot nnderstand, one should go
again to the preceptor and accomplish it."
Manu:' "Let him daily pour over those institntes of science
whioh ever give increase of wisdom, those which teach the acqnisition
of wealth, those which are beneficial,' and likewise over the Nigamae
20 which explain the Veda (19). For the more a man completely Btudies
the institntion of scienoe, the more he fully undershnd" and his special
study shines brightly. (20) 'Which give increase of wisdom' such as tbe
sciences of logic, interpretation &c., 'which teach the acquisition of
wealth' i. e., which are favourable for wealth-the economical sciences.
25 'Beneficial' such as the science of medicine and the like. Nigam",., i. G.,
whiqh determine the meauing of words such as the Nighanta and the <
like. Roohate-'shines brightly.' Yama: "By gifts, austeritiB, sacr,j-
Gces as also by fasts, one does not obtain that Btate which one can secure
by learning." 'Learning' i. e., philosophical learning is 0. wrong inter-
30 pretation of the statement of Yamll, being ill the context of sciences, so
holds the U padhyaya.
III the .expression 'as also science,' the word ""a 'as also,' is inclu-
sive of the gathering of Samits and the like. (gg).
1. iiirr::r is Vedfl; f.'R?m the science of interpretation; Bnd
l'il'lim, both :rlf and crm.
2. Oh. II. 25-27.
3. Oh. IV. 19-20_
4. i. 8. of la.sting uses,
<------ ----<-----
Ya,jiiavallr,ya 1
VerSll 100 _
Viramltrodnyn-Yoga and Kl}71cma.
Yajiiavalkya Verse 100.
279
Re should then approach the master for securing
then having bathed, he should offer watery
libations and also worshi.p the gods and 100.
:-After that is'varam, the mastel', endowed 5
with the quality of being' annointed and sprinkled &c., or any
other irreproachable wealthy person. for
Yogalchema; the obtaining of that which has not been secured is
yoga, the preservation of that which has been obtained is
for that one shouldupeyat, approach i. e. go to i. e. for the sake of 10
acquisition and preservation. By the UBe of the word upeytu-
'approach,' the Author prohibits service. By accspting wages the
execution of commands is service (sevel). That has been likened
to a dog-livelihood, and prohibited.
Then at noon, according to the process prescribed by the 15
S'ftstra, smitwa, having bathRd, in rivers etc., devan, gods,
mentioned in his own pitrnscha, as also the the use
of the word cha, 'as also', the with the holy water--' of the
gods and the like, tarpa.yet, one s7!ould oller libati;ns af water.
After that with sandal paste, flowers and rice, of the gods 20
HARl, HAltA, and others, some one he should
worship according to the prescribed rules according to capacity'
with the Yajus, or the Sarna hymns, or with the names of the
Gods exponnding these ending in the dative case and accompanied
with the uttsrance' of salntations. (l00). 25
1. See introduction to the Vyawah3.ra.dhyaya.
2. See VerBB 19 above. The respective places of the palm of the hand
have been desig!1ated as the several media. for Dev. &c. the base
of the first finger and thumb for tbe palm of the hand ior the Deves.
tho base of the little finger for the and that of the foro-finger or Torjani
for the Pitrs.
3. BalambhaHi explains this e, .xplanatory of the individual
capacHy i thus, for the Vedic mantra the twice-born, and the of the
names or tho Nama-.puja for the a/udrn!!.
4. Oft'ff-:Pf( i.e, the loud plOuounciation of tbe word ;f11: at the- end, thuB:
mcrl'<i' ;:rq: etc.
280
Viramitrodaya.
[
- YajnavatcYd
Vllfse 100
'rhe Author mentions ths performance during the third period
Yajfiavalkya, Verse 100
The obtaining of that which h.s not been secured is yog"; the
5 preservation of that which has been obtained is ks1.ema. Wealth sufficient
for both these shonld be begged for. For the accomplishment of that
. One should approach one capable of bestowing that, such as the king or
IIUY other who may be. Tbe use of the word ",t"a 'wealth' is to indicate
that necessity. If the acquisition &c. is accomplished in any other way
10 there would be no necessity for begging, and it would exclude the necessity
of approRohing the king. Gautama'" For 'yoga and kkema one shonld
approach the king and not any other, excepting the God, the preceptor,
and the religiouB" # any other' i. c. one not king. Manu:! "But on
Parva days let him go to visit the gods, the best of the twice-born who are
15 religionsly minded, and also the king for protection, as al80 the eld,,s." The
word eva' also' or' auy, ' is to be used after the word 'should
go.' Or the nse of the word eva 'only', in the original text is only when
taken as repeating what has been already stated. From the nse of the
word 'also', cka, is there added to the meane of finding means for tbe class
20 of people who maintain by ntilising the method about the Gods &c.
in the order of their statement. So Dak,ha; "Similarly in the
third period, the securing of the meane for those to be maintained."
The class of' people to be maintained has been stated to be "tbe
mother, the father, the preceptor, the wife,' children, n. helpless person
25 taking resort, a visitor as a guest, and the fire; these are known as those
which should be maintained. For that tbe securing of msans i.e.
obtaining money should be done. This is the meaning. '\
In this world, the auspicious things are eight viz., 'rhe
the cow, the Fire (the consumer of the Oblations), gold, ghee. the Sun,
30 water, and also the king the eighth. one who always eeee these, bows
and worehips also, and circumambulates by the right, hie life will not be
diminished." In this passage, these i.e. the seeing &c of the Brilhma"a
and the others have been presoribed as acts which must be performed.
Misra says that in the early part of the day, the observance of the
35 anspicious and the like only.
1. Oh. IX. 63, 64.
2. Oh. IV. 153.
3.
4. Another reading, the brother.
Y(Jinavalkya ]
Verse 100.
petioa.
In the latter! half, the Author BtatBB the actB to be pBrformed in
the fonrth period. Snritzoa i.e. having bathed etc., in the fourth pBriod,
aB saYB "Similarly in the fourth portion, onB Bhould bring
in the earth for the bath, and the 8amit, the flowerB and the graBB
and the like.' The bath, however, Bhould be in unartificial water. " 5
Earth, aB (thnB) deBcribed: "In a holy place Bhould be Btored earth
free from Bugar, BtoneB &c. ; and thiB h.B been Btated to be rBd, yellow,
and white, of three 80rtB " and the like.
"From an an thill, a mole-hill, plaBtBr, aB alBa from watBr, or
from the road or treeB, and what remainB after performing the ablutions., 10
. theBe Beveu (kiudB of) earth must not be taksn. Not tho earth, pOf alBo
water, nor at night the COWB' dung, nor the COWB' ttrine at the evening
twilight mUBt a wiBe man take." So in the S'atatapiya, By rBaBon
of the prohibition by Dak,ha viz. "Beven kindB of earth must not be
taken viz. from the anthill, from 0. from inBide the water, from 15
the cemetry, the root ofa tree, as alBa from a temple of god". Untouched
in the abBence of that preBcribed, even other kind aIBO, vide thiB text of
Marichi: "In whichever place what iB (regarded aB) pure,' and
whatever iB the uBage regarding religiouB conduct, there, Buch a One
Bhould not be diBregardad, aB alBo that kind of religiouB uBage. In 20
whichever country particular godB, and in whichever region particnlar
twice-born, aB alBa in whichever place particular water, and wherever a
particular (kind of) earth." The Samidl'8 have been stated at the proper
context. FlowerB i.B. fragrant. i. e. thoBe preBcribed in another
Smrti. By the (uBe of the) word adi &c. are intended long ceBBamumB. 25
By"reaaon of the prohibition by S'andyayana in tho text viz, "The
of an ordure-eating cow, or who i8 barren, or who haB JUBt delivered,
UB nlao of one who has become deorepit by oldnge, mUBt never be taken.,
alao oow-dung which is untouched, which was not brought at night, and
which iB wet." 'Unartificinl' i.e. not c0nnected with tbe BtorBB of 30
water made by .another i.B. in a river or the like. So ulao Vi,h\lu' "In
nnothermnn's pool one must not bathe (1); or let him, in difficulty lift
five h.lls (of earth) (2),". "In difficulty' i.e" when a bath in any
other water is impoBBible. (The rule aB to) five balls iB in the caBe of
water reserved other than n dam, n well, or the vide thia text of 35
Baudh::\yana: "From the built however, the earth" baHs, while
from wells, three jars:" The ball, moreover, Bhould bB of the aize at' .an
1. <frcf'l[",. In the original.
II. 28.
8. Ob. 64. 1. 2.
36
282
p"oper for a bath.
[
YaJlla'/JaZkya
VlIr80 100.
ordinary Sri' fruit. According to the revered Mis'ra, from the use of the
word pinif,a, ball, when there is no obstrnction, it should be resorted
to as it is. Ratnakara and others suggest' as much as can be taken ant
by the hands. ' Here according to the Easterns 'the lifting up of the
5 ball &c. is only in the case of those not dedicated, such only being 'of
other.''' There by reason of the text "that which has not been
dedicated is like urine" and the. like, such a one being definitely unsuited
for acts; and if another's is used there being the possibility of a charge
of theft, vide this text of Manu'; "One should never bathe in another's
10 tanks; for if he bathes, he is affected by a portion of the ill-deed of him
who made the tank". 'Made by others' and hence according to Paithinasi
and also, their belonging to another being inferrable from
(the fact of) their having been made by others; and hence also Upadhyiiya
holds that the lifting of the balls or pitclHlrs is not in the case of those
15 made by oneself. Mis'ra does not agree to the assnmption of ownership
in a thing abandoned by oneself illustrating it by '" reference to
the established proposition that in a 8at"a' there is no and
by pointing out a oontradiction with the dootrine proponnded in the
Tiryagadhikaa7fa. That, however, is questionable. Thus enongh of
20 repeating' what has been said.
In the expression' and also the bath', by the use of the word oha
'and also', is indicated as the result that the bath should be performed
at a time and place not prohibited in other Smrtis. There, moreover,
baths among the Smrits have been divided according to the distinction of
25 performances by regard to time and place. So, moreover, S'ankjla: "A
bIIth has been stated to be of two kinds: principal and eubsidiary; of
these two, the principal is Wdru7fa or watery; that moreover is of six
Kinds; Nitya' or ordinary, Naimittika or special, and with Xdmya, an
objective, Kriydnga, part of a ritual, Mala or f or washing away
30 impurities, and Kriyo,8ndna or where the bath itself is a rite, tDe sixth;
thus the bath has been deolared to be of six kinds"
"An un bathed man, however, is not fit for ajapa performance, or
for offering oblations to the fire; and the morning bath which is for that
1. i. e. the Bilwa fruit.
2. Oh. IV. 201. See also Y.jnavalkya further on. ADMra. 159.
s. See Mitlik,bari\ further 1. 159 (2). 121 A. A Satra I, a general
BMrifi06 conducted by; all; a public performance. Where an are priest' and all
are Yajamanas Wi 'iCR9oiT: Wi Therefore there cannot be any Dakf"'''",
See Jaimini X. VI. 51 .nd onwards.
4. from one thread to another.
5. ffi'l Lit: permanent.
Yd
j
iiae7alk
y
a]
Ver 100.
ofbalh.
2811
purpose called the Nitya sni!.ni!.. Having. touched the Chanq,i!.la. a
dead body, ordure, and the like, when one becomes obliged to bathe;
having touched an unwashed woman in her menseS and one takes a bath,
that bath is the Naimittika 8ni!.na. That which under the constellation of
pu?hya, Hasta &c. is directed by the command of an astrologer, i8 called 5
the Ki!.mya ; one who has no (special) desire shonld not perform it. One
desirous of repeating holy hymns, and wisbing to worship the Gods or
the manes, the bath which sucb a one performs, that is called Kriyanga.,
or as part of a performance. The bath called the Malripakarha!,a
is tbat which commencing with annointment is done for the pnrpose of 10
washing off dirt; the resort to it is for washing away impurity and
not otherwise. In the lakes, in ponds dug for the gods, in holy waters
and in the rivers is intended the Kriyasni!.na, the rite of a bath; there the
bath is regarded as n rite." Varuna is simultaneously the contact of
the entire body with water outside the limbs; vide Barita, "On 15
account of water it is called the Vi!.ru!,a", the text of S'ankha also viz.
"the Vi!.'U!"l, moreover is by immersion" is intended for that alone;
otherwise bath with drawn water will not be inclnded. The morning bath
&c, are mere technical expressions; therefore although a Nitya, the
mention of a mid-day bath stated as part of a ritual and its inclllsion 20
is not a fault.
The Gau?}a Sni!.nas 'the Accessory baths ara stated by yogi:
"On account of the incapacity of the body by regard to the
occasion and the strength, sages contemplate seven (baths) com-
mencing with the Sni!.na 'incantation bath'. Mantra 'by 25
incantation', the Bhauma 'by the earth', similarly the 'by
the fire', the Vi!.yavya, 'by the air', as also the Divya ' the Sun
bath', the and the or 'the mental bath'; is known
as the group of seven baths. With the repetition of the incantation
Apo hi 'Waters, indeed. are etc.' is the by the touch of the 30
earth is the parthiv,,; the Agneya is the bath with the ashes; the Vi!.yawya
is known to be 'with the dust of the cow. That bath, however, which
is taken with the shower of the Sun's rays is called the Divya sni!.na;
va"U?}a is by immersion, and the Mi!.na8a is (that by) the contemplation
of Vih?}u. In the order of the J'Iantra sni!.nn and others, a bath is prescribed 35
as proper by regard to the oountry, time, and inability, and all are
stated as of equal merit". Thlls, therefore, the Gaw}a 8nflna is also of
six kinds ouly. Incorporating the VMu!za which is a kind of
Principal batb, it has been stated to be of seven kinds.
Even the additional baths have been stated under the text 40
of Jabala and others viZ. :-" A bath may be made without (including)
284
81ldnas.
[
YdjiiavalkYG
VCT-BD 100.
the head, when the performer is unable for a bMh, 'or eveu by a wet
oloth, the sprinkling of the body is known". The as stated
by Yogi are only six.
Thsse, however, according to some are quite distinct from the
5 teohnical and Mukhya by which they have not been traversed; and
this is a classification of the stated by way of elaboration;
thus there is nO oontradiction with the text in the Brahma Purana
viz; " Nitya, Naimitti1w" and Ka'Fya thus the' .nana . is
stated to;be of tho three varieties; the tarpa!,a hUB been stated
10 to be its part," these all having been inoluded in the three
The Nitya is in tho morning and the mid-day; the Naimittil,a, Us
on an eolipse or the like; the Kamya at vholy plaoe or the like. The
ment'on of these in the order is by way of indicating the accomplishment
15 of the resnlt by oontact of the prior with the next in order. Thus, the
resuH ofthe Nitya is the uon-production of sin; of the Kamya, the
Heaven &c. The mentiou of Naimittiha between these two is with a
view to indicate the securing of the results of both; sa say the Abhinava
Vardhamana and others
20 The classification of the Gau!za, however, is only intended to
exclude a smaller number, in pursuanoe of other Smrti.. So Jabala
also: "Without the head may be the bath when the performer is unable
for a bath; or even by a wet oloth the sprinling of the body is known. "
Body, 'i. e. exoluding the external and oovering the body.
25 In the varieties of aooessory baths, the Brajlmpura\la "With a
oonoh inolined to the right, one who ple.sed at heart takes on the
head water stored in au A"dumbam vessel, of him the sin of the
(whole) lifetime perisbes at that very moment" , Vyisa; "Of the holy
places whioh are heard of in the throe regions at all times, e'itnal with
30 these is the pouring of the water tbrough the horn of a oow. ". Some say
that this is common for capable and the inoapable. Similarly, " He
indeed is deemed to have bathed in the avabhrtha,J, he also is like
one plunged in the Ganges water, that mortal who bathes with the water
of the feet of put with a oonoh. ".
1. 3l9:''lFlFf is almo,t the Ooncluding portion of a saorifice. This is
described as the The couple take this bath, after an nbs tension
for 10 days and the people join in this holy immersion into the water. Thi's
bath is c.lcul.tea to yield the highe,t religiOUS merit to those who p.rticipate.
Or the .watery oblatioD.
Y4jiiavallcya 1
Vor86 100.
of water lJluoeB.
285
There the place for a bath is mentioned by Manu
1
: "One should
always perform his bath in rivers, in ponds dug' for the Gods, in ponds
and in lakes, and a Iso in watery falls and springs'" 'ponds
dug for the Gods' i. e. well-known on account of their aSBociation with
Gods. So, the Ratnakara viz. lying in the vicinity of the 5
Sun and the like, or the ponds dug near a hermitage for the emblem
of S'iva so says the venerable Upadhyaya relying opon thiB text of
Bhavi,hya; "That water which being near a S'ivl1 linga is situated in
its front, is known as Sivaganga. By 'bath' there one goes to heaven. "
Sara, a lake, a store of water known as talla'; 'a small pit' 10
according to Kalpataru. 'a brook' has been defined in the
Chl1andog-a Paris'i,hta thus: "Those whose course does not extend to
eight thousand dl,anus', these do not deserve to bear the name of
n"di 'river'; they are called gartas ' brooks.'
Pmsavar;am, a spring, Vishnu'. "One should bathe in a fiowing l!i
spring, a river, a tank dug up for Gods, or in a lake. Water on'
land is better than lifted water; flowing water is better than
stagnant; from that one mnst not take np; even more than this is that
which was favoured by holy men, and better than everything is the
Ganges water". "SlldkavaQ, good men, i. c., Sri Rilma and the like; 20
'favonred by these' such as the Mand{J.kini at the CllitraMta etc.
S'ankha, "All the Tirthas are holy, are calculated to destroy
tbe sins of men, and have been described by wise men independently
of each other. All the flowiog springs are holy, all elevated mounds
of stones are holy; all the rivers always holy,' the Jllnhavi moreover in 25
particular. Of men who h.ve commited sins, the sins become palliated
1. Oh. IV. 203.
2. It is elsewhere interpreted as dug by the goods. Se, the
remark, of Medhatithi on thi.. He says .t the elid, 'f "f w'l""ff I ",,,>i llifi'i
,,&'i''li I
3. water-hole, also : 0. brook'. See Govinda,
Nara.ynna
J
Kulluka and others on Mann, also Bee further OD. IfQI'9I1f-Vij5:n.nehnra
explains thus (I. 159)
4. Marathi
5. ""': Lit. a bow, and so a bow's leogth""ebout 4 nasta, or 8 feet.
See Mann VIII. 237 aDd yajn. II. 167. and the Mitak,hara. Eight thousand
Dhanu, therefore would come to 64000 feet or about 7000 yard,. i. e. 4 miles.
6. Oh. 64. 16-17.
7. >a:fiia' as contrasted with 0.;'[" lifted. Further on W'ill i, di,tinguished
as flowing, and 00'9\ (LS stagnant.
S. ho, been explained in the next cl.nse.
286
re8ult8 0/ baths.
[
YddnaValkya
Ver8ll 100,
in a Tirtha." To pnre-minded men the Tirthq, yields the result
liS stilted.
Yogi: "For three nights is the resnlt yielded by rivers which do not
flow np to the Sea; thoRe which flow into the sea, for a month,
6 and for a fortnight, of the Lord of the rivers".' PUralfa:
"In the (case of) wells, one should perform the bath au the ground with
lifted water; one shonld bathe with lifted water even if ground is not
available". 'In the well', here, the locative ha.s the seuse of the
possessive case. The meaning of the flrst half is that one should hathe
10 seated on land with the water of a well lifted up. The meaning of the
Becond half is that even in the case of any other store of water also when
bathing by entering into it is impossible. Similarly also in the Padma:
"Whether not lifted or lifted, One "hould perform the bath with water."
S'ankha "Of one who has bathed with water heated on lire,
16 also with water of another, only a cleansing of l!!.e body is to be nnderstood
(as having occnred); but the fruit of a bath does not accrue." 'Water
of another', i. e., water belonging to a store of water made by 'another',
liS also, 'water brought by another'; 'fruit of a bath' i.e, the heaven. This
moreover, is to be understood in the absence of a special text.
20 "On the bank the Washing down of impurity; with the
mantras, however, while remaining in water; the bath at the twilight
is of both (sorts) ; these are stated as the places for a bath." The bath
for washing down impurity is on the bank only; the bath with mantra
is only in the water; any bath otber than these two may be anywhere
25 else. This is the meaning.
Prohibited regions are described by Yogi: "When immense water
is available and which is charming to the mind, the twice-born
mnst not bathe in small water, nor also leaving aside a
river, in artificial water". 'River' i. e., an unartilicial water.
30 In the Chilandoga' "For two months beginning with
S'ravana all the rivers are in menses; in these one should not perform
a bath; excepting those which flow into the sea. At the Up{}'ka""l.la, as
also at the Utsarga, similarly for a bath for a funeral, and also at the
eclipse of the Sun and the JIloon, there exist nO impurity of the' dust."
35 Yavya means a month; that the dark half, according to Harinatha-
1. III. 11. 25. The second half in the Pur,,?," is 31'191
2. The quot" this text as Irom Kitty"yana.
3. also the j menses. In the case 01 women "impurity of
the menses".
----------------_ .. _,,_ .. __ ._ .. _.
Ydj llattalkya]
Ver868 100.
287
padhyaya ; the bright half, according to many. "During the interval
between the period of the Lion and the Orab all the rivere are in menses."
this text of Manu being the common basis of all. The solar month iJ
here intended. This is the principle.
Those going to the sea such as the Ganges and the rest are eleven: 5
" Oh Goddess, in the commencement of the Orab sign for three days
she is in menses; on the arrival of the fourth day, pnre becomes the
Jdnhavi. The river sprung from the Sun, the Ganges, and Gomati
the best among the rivers do uot become contaminated on account of the
dust; as also others which are c,lIed Nadas." This couplet of texts 10
although it is in vogue, not being found in the originals, as also
not being accepted by the people in general, is not respected.
Here some say that the expressions' in the menses' 'in these one
should not perform a bath,' having been referred to IlS containing
reasons, their nnfitness for a bat.h only is intended. That, however, 15
according to traditinal practice also means unfitness for sipping and the
like. Thus also, by reason of the expression 'in these' only bathing
by immeraion in tho river is prohibied, and not even by its wate r.
Paras'ara: "Whether by sipping or by entering into the water
at night a bath cannot take place. The bath and the sipping have been 20
ordained by means of water lifted during daytime." The meaning is that
at night in the water i. e. by entering the water reservoir, sipping i.e. a
eipping bath either must not be performed. The bath, here, is allowed,
moreover, when necessary, on aocount of an impurity, since the introduc-
tion has been with the expression 'how is purification ordained?' Thus 25
here it should be remembsred that on an eclipse or the like a bathing by
entering the watercourse is unexceptionable.
Yogi, 'Uuacceptable are the waters come during the first floods on
a river and those which have been violentty disturbed by some
one, as also those which have emerged out of 'a holy place '.
'First flows' i. e. in a dried river bsd in the form ofa first flow. And 30
therefore also Kalpataru explains: 'of a river' as of that whioh had dried
up before'. 'By some one' i. e., by a buff.lo. 'Violently disturbed' i
made muddy or dirty. 'From a holy place' such as from the Gauges or the
like; 'emerged' and not driven out. By the prefix vi. 'forth' the Author
iutends a break off by the strength of the Jbw. It should be understood 35
that it is thus explained on account of the preseure of the nsage of the
good'. Emerged out of a holy place'-Kalpataru explains LIS "Not known
LIB 110 holy place."
They say also in this connection. "Water emerged from the
Ganges does uot again go to the Ganges; that is undrinkable by the 40
1. ;fI'l'ifu:I'il''11fI: iMm'lfllT'f'!f'll .m ~ I
288
Results
[
VerB6 100.
twice-born; one drinking it must perform the C!lftndrftya1}a
1
" In the
ACharodyata: "In " river where the water hlls been tnrned back, '"
bath shonld be avoided by the twice-born; 80 0.1'0 in the water used by
washermen, one shonld leave" spacs of ten hands. The mixtnre of dirt
5 Or menses with the cnrrent of the stream, or the pouring in of the street
water do not cause pOlllltioo in the she is religious water
herself"
The Si?htas. "By reason of the touch of' the water of the
river KarmanftBa', by crossing the river !Ia"atoyft, and by.swimmiug with
10 his arms the river Ga1}r!a!,; religious merit falls; tbat is the declaration"
Dharma i. e., religions merit, Bome say that Dh"rma here means the
saZlsMra prodncsd by the upanayana, and therefore here al80 a fresh
saZlskara becomes necessary.
S'ankha and Likhita: "One should ovoid impure water, must not
15 batbe in scanty water, nor must one batbe by immersion into tbe sea-water"
Amedkya, impure i. e. not pure, 'sbonld ovoid' i.e. there, one must not do
anything. Scanty water bas been prohibited when plenty of charming
sweet water is available; one must not bath into the Bea-water. The
meaning is that one must not bathe in tbe sea by immersion within, for
20 a sea bath bas been ordained; so BI1Y Mis'ira and others. According to
Upadhyaya 'this bath immersion is at pleasure; and not that on the
strength of this alone there wonld be no fruit of the Slm by lifted water,"
Manu "In an unknown expause of water", 'unknown i. e. by reason Of
its depth, as alBa whether it has not crocodiles etc.
25 In the case of artificial water whether cOl!secrl1ted or not COnsecra.
ted. For say the S'isj1tas "thatwhich has not beeu dedicated is like urine'
Similarly, "In on unconsecreted water reservoir, the water is undrinkable"
In the MarkaJ;li).eya : "What haB not been dedicated for all, nnd
that alBa which has sprung from an uneatable Btore, that water, my
So dear, must always be avoided in connection with an exequial perfor.
mance." The word Pitra is only indicative. The intended meaning
is non-performance. So "The use of the water of a well, if
sanctioned by the usage of the S'i?ht"s, should be regarded n8 good to
that extent ouly." Yogi:" Useless i8 a hot water bath." "Useless ",
.S5 i. e., beyond the purification of the body and ;befitting a religious
porformance, as productive of a fruit such as Heaven or the like. Vide
" Of one bathed with water heated on fire", etc., Earlta: "One must
1. i.c. the Ohiindrfiya"a Prayaschitta. See Yajn. Ill. 324. which i.
,,!fol I fqu;j- "fiJ;Em II
- 2. A river between \pd Vihara. .
Yajnauallc.lJa J'
, Verse 100.
Viromitrodnyn-How performed (
289
not bathe in a place where many roads meet, nor near the entrance
door." Chatzoftra, "a place where many roads meet", i.e., the place
for oblation to the beings, etc .. Upadwftra, i.e., near the door.
Having divided the baths, S'ankha: "There the Kftmya should
be performed in details as prescribed in the rules, so the Nitya and 5
the Naimittikrr.; one which is a part of a rite as also that which is done
for wBBhing impurity, in the absence of a Tirtha may be done with ho.t
water or in another's waters. In the lakes, Divine water-courses, and holy
places, as also in rivers, bathing itself is the ritual; since by a bath at
these has been stated as resnlting in merit." By this, the Kftmya is the 10
bath at the or other (constellation), the Kriyc2 8ndna 'as
for the religious merits-it has been stated should not be performed with
hot water or an others' waters.
Vyasa states the time ordained for a bath. "A bath oue should
perform io the mid-day when food has been completely digested and one 15
ia completely free from oilmen,," Nirdmaya(l-" completely free from
ailment", i.e., free from any disease which may be developed by a bath.
Thus, moreover, "Sleep, study, bath, excretion, meals, amuse-
ment, one should avoid at the two twilights as well as at midday," this
prohibition by Devala is where a bath has been induced bya'desire-since 20
a meal has been ordained at mid,day duriug the fifth portion of
the abhijiP periol. Gmerally sleep is prohibited during the day, the
mention of the mid-day is with a view to stress greater blemish. Some,
howaver, hold that by reason of the fact non-prohibition has a
comIDon basis, tho words days &c. are indicative of midday only; and 25
that hence also tho episode in tbe MaMbharta' &c. about sleeping during
the day by Bhrg!t, Rarna, Jarat/,aru, and others is not oppossd.
Yogi "At both the twilights should be bathed by a householder
Brilhma", and even on all the three points of of the day should
bs bathed by a Tapasvi". "Both twilights' i.e. morning and the midday, 30
(By the Tapa8vi) i. e. by one residing in a foreat, as well as by a
Yati.1Dak!ha: "A twilight batb, at the end of the night and thereafter
again in midday. "
Now on the strength of the toxt of Vi!hpu' ,iz. "Jltor at night,
nor during the twilight, but one should bathe in the morning, 35
when he bsholds the east enveloped in the rays of the early morning
Aru,,', one should bathe ", if one were to aek how can a bath be, in the
twilight? The answer is: It is not that by the clause' in tbe twiligbt, '
i. ,eighth muhurta of the day, the midday.
Ad; Parva
3. S. B. E. Vol, VII p. 204. Oh. LXIV. 6-9.
37
[
Versfl 100.
an evening bath of a householder has been prohibited by nor
even generally, since it woultl be contradictory to bis own statement
" enveloped in the raye ot' the early morning Arn".'. If, bowever, t.be
re.ding be in the (two) twiligbts, tben tbe prohibition ebould be
-5 supported by confining its application to a b.tb otber tbun tbe (one.)
ordained. Again if it be argued tbat in tbis way there wOllld be tbe fault
. of a contradiction with the context, let it be, otberwise tbere wonld
be no implication of a Pa1yu.ddsa}, so S"ys the Upadhyaya.
Thus, therefore, the position that in the expression "enveloped in
10 the rays of the <iarly morning Aruna" etc., and others prescribing" morn ..
ing bath, the word Sandkya indicated by implication in the t.ime preceding
the morning twilight is also refuted, there would be (the fuult of)
a that even will cover the prohibition as to a batb at night.
Otbers, however, m.intain tbat, tb.t is only used witb reference to
15 the time hter th.n that not distant from it, otberwise tbere would be
. contradiction with this text of the Pura]la viz. "Without tbe
rise of the Sun can never be the performances of the batb, almsgiVing and
tbe like". That is wrong.'. In tbe texts ofLikhita "One should batbe
in the evening and be assiduous in keeping clean.", "One who has b.tbed
20 in the early morning before the twilight, always COIDeS near lIie, " these
and several otber pass.ges the contradietionof the particular passage
in the eontext is much preferable to tbe contradiction of tbe main
point. Nor can the word Sandl.ya, although it is used as tbe principal,
be interpreted in the present case as having tbe sense of proximity oftbe
26 fonrfold Bignifiaance,wbicb the locative COBe has under the rules of
grammar', viz., the of a resting place; as also the rule'.
"The locative euffix is employed to indioate location." And the
'lueetioning doubt of eomepersons-how can tbis be ?-should not be
regarded, as in tbe sense of vioinity or support tbe sameness of Bupport
30 being absent bere and tbe inferenGe not arising from the word, in
clauees like" a cow shed in the ganges ", the of vioinity being
1. Both and iO<;larl Bfa to be avoided as far as possible.
2. <[<if.
3. paninl I-IV. 45.
4. Panin! II. III. 36.
6. See the Siddhrtnta I{aumucZi on this! fou\" -places where
occurs. (1) 31wi;ffij", 311"11,. e. g. (a maL) 311\i'[; "'IIOlli 'Rm. (2) 'i[q{ij", 311''''
e. g. '''1l'I. (3) 31['l'QI'f'1' 31T'f1\ e. g. (,,) @"'I"f"'''m:
'1:UP1f",ril '9-e. g. 9'l''I;f!. Ofl.
"
I
Yd}flaVallallaJ
Verso 100.
Vlramitrodaya-At oth(Jr time
29.1
inferrable by implication only and the rule is that a multiJ-meaning-
ne88 ie unjustifiable, the fuuction of grammar being to facilitate ease, its
powar culminating in the ease which ie unobtainable anywhere else.
In the principal however, when pOBeible, the abundance of
the construction is alone the index-thus elsewhere in details. 5
Moreover, in the text" That bath which is taken at every dawn
in the bilight when the Sun has risen is equal to the P,ftjdpatya, and is
destructive of the most heinous sin." Dak!!la clearly empbasiees the
twiligbt bath, the period subsequent to iG haviug beeu separately
ordained. In the dawn, i.e., at the appearance of Aruna. "In the 10
sandhya twilight", i.e., in the morning before suntise. After the
Sun bas risen, i.e., in the period after sunrise. "Tbis, moreover,
should be followed in the absence of the prior one "-thue haB been tbe
exposition by the outhorB of digests, eo this is not the way. 'i.'he text
,. Never without the rise of the Sun" has application to others than 1.5
wh'ere a special rule has beeu ordained; others on occasions like the
eclipse of tbe Moon and such others, there would be the absnrdity of
a prohibition for a night bath. Thus all is excellent.
Manu': "Olearing the bowels, toilet of the body, bath, clenning
of the teeth, and application of the collyrium, one should perform in the 20
fore-part of the day only, as also the worship of the Gods" i.e., bath, as
also the worship of the Gods, are other than those prescribed for the
mid-day and the rest.
Now the prohibited time. Here Baudliayana': "One muet not
bathe at night." Manu.:" One must not perform a bath after eating, 25
nor when unwell, nor in the dead of night." Here the prohibition of
a hath at the meal-time results in having a reference to the word
bath taken for pleasnre. The nitya and the Kfunya being not in
requisition after the meals, vide the text,' Then by reaBon of the outflow
of liquid from the impurity from tlte oozing qf the body, and by the 30
entering of food and tbe like, would arise impurity pre-eminently," and
the Naimittiha being impossible to be prohibited vide Dak?ha' "The
Naimittiha performances whenever tbey bappen to fall in, at tbat particnlar
time indeed are they to be performed, and no time is ordained. "
1. Variety of meo,nings for the same word is not
good according to the estl1blished rule.
2. II. 11.
3. IV. 152.
4. IV. 129.
5. II. 56.
292
Prohibited time
[
Ydjflavalltlla
Ferae 100.
For one who ie ill and is suffering from a di,ease which is
likely to be agumented by water, the Snilna ie always prohibited.
lIiabllnisa 'dead of night' i.6. the four quarters of the night
vide the text of Devala. "The MilMtnisil (t-be dead of night) ie to be
5 known ae the two quarters in the middle;:during that, a bath ehould not be
taken, excepting the Kilmya and the Naimittiha". Kilmya such as
been preecribed at the dead of the night.
Here although what ie intended is the bath, still the night has
been generally prohibited, ,ince in the expreesions 'not at night' 'not
10 in the (lark " 'not after Sunset " and the like, in almost all, a general
iudication having been made, from the text stated and a purpose viz.
sanctified by the rays of the Sun. A bath during the day is highly
praised; not praissworthy is a batb at night, excepting at the sight of
the Rilhu, and also on account of the sanction of usage, still, with "
15 view to dsmonsttate greater blame, the expression' dead of night' is
used, or for a visible reBult.
In this cOllnection Devala. "At the sight oithe Rilhu, the solstice,
marriage, death, birth, and tbe like, one may make a batb and
donations and the like at night, as also in the ( performance of) Kilmya
20 vows." By the word aha, ' and also,' are added those which have been
excepted in the 'night.prohibitions' in passages like "as also after getting
off tbe Moon having tbe ensign of the hare, Who had entered t1\e birth
constellation; and the like. Jabala;" On the thirtee;..th day, on tbe third
and, in particular on the lOth day the S'u(z,'a, the Vaisya., and the
25 should on no account take a bath; a bath, by immersion in
water ie stated to be for (the members of) all the The
Kalpataru and othere like him reg.rd this as a prohibition of what has
been ordained. The roal sense is th.t the prohibition io one arising ant
of pleasure. For in a prohibition of wbat is cummanded. tbere would
30 either be an option or an exception. Thus therefore if the prohibition
for a b.tb on tbe amilvilsytl by one whose father is living stated in
the Gau<j.a Nibandha is based on authority, the application only to one
arising out of pleasure if not so, tben it must certainly be discarded,
so hold the Upadhyaya and otbers like him. The probibition for
35 women on the constell.tions ehonld also be similarly nnder-
stood, tbe probibition for another batb is also in reference to one
which is t.he outcome of (mere) pleasure, aince it is impossible to probibi
t
the ordained baths arising in connection with severol holy places during
one day.
40
In connection
"Thnt period knOWn
witb the evening of the day, the text viz.
as a Raksl,a8i, is censured for all performances"
, - -
]
Ver8es .LOOI01.
Viramitrollayn-AftCl the bath
293
has a reference only to S'rllddh", having regard to the context, so say
many. Mis'ra and others consider that this text is in the form of a. technical
expression and having a reference to Vaidic performances other than
those specially ordained, and iH. in the present context having been
st.ted with a purpose. By the Upadhyaya also it has been stated in 5
connection with the day performancees, the A8uTi periol after the midd.y
is left ant and then the bath is performed.
The details .bout a bath as a principal topic having heen
propounded in annther text, withont going into those details, the
Author c.lls to mind the b"th alone which is the principal portinn of the 10
mid-day perform,nces. Sii{Uveti "having performed the bath." Thus
also should be understood in the case of and the like others,
indicoting that he has poiuted out the details of bath and other
performances in the chapter bearing on the same.
Deviln pitTn " 'rhe Gods and tbe 1\'[.nes". By the use of aha "and 15
also" are included "men and also the Or it may be (treated as)
a ssp ... te clause. SMtwo, aha " an,l having bathed ". The obeisance at
ths Sandl'yil as etated before. Tho word eva "also" points at the
]lermanence as the accumulated order in the necessary performances such
as tbe Snftna, Sand1,yo" the five prime offerings, and the like others. 20
A"akayet "should propitiate ", i.e., the implication is that Bral).mal)a
and the like. For says . HaVing s"turaLed tbe cloth,
performed the sipping, one should worship by means.of appropriate hyms,
relating to Brahma, Rudm, Savita, Mit,,, and V",''?!,,." Tatlta:
" thus ", i.e., in tha manuer, i.e., according to details with the mantras 25
illuminatiug the worship of the particular Deity. (IOO)
"
YAJNAVALKYA, Verse 101.
The Vedas, the Atharvct1ytS, the Pu1'ct,!as together with
the Itihasasas also the lore about self-knowledge, according
to (his) capacity, with a view to the sUGcessful completion 30
of the japayajiia. one should repeat.
The Vedas, the ;!tharvct1Ja, the Itihflsas, the
hZI'<11.las, all together or each mparutely, adhya tmikin:J' cha vidyam,
as also the 101'8 abott! self-knowledge, japayajiia-prasidhyartham,
1. snc'!rFc'['lfi i9;qI-Tbat bronch of learning which address.s itself to the
koowleage of self such flS the literature on philosophy,
294
Viramltrodaya.-Japuyafna
[
YdjllQuaUrya
Ver8e 1001.
with a view to the sl!ccessJul completion of the y'apayaj!la
1
according to
the prescribed rules and according to bis capacity in tbe sacl'i6.ce of
Japa, japet, one should repeat.
Viramitrodaya.
5 The Author describes the Brakma-YilJna.
Yajnavalkya Verse 101.
The word veda intends the three, as the AtharM!,a has been
sep.r.toly mentioned. The Vedas and others have already been noticed
before. S'al,tieo 'according to capacity', i. e., according to bis ability.
10 There the result is that one wishing to study the entire Veda,
should first begin with tho recital of the Veda and then perform the
8zuadhyftyft, one etudying a particular portion, with tbe recitation of
the Pltrltha-S,Mta, and one studying the Savitri only, by the PuraJ;las
&c. Of the Japa Yaj"a i. 8., of tbe the. object i. e., the
15 purpose; for the accomplishment of that. This is the meaniug.
Adhytttmikirn vidy{!,rn, 'the lore about self-knowledge' i. e., the
Upanihad.
Here, the mention of the japayajna after the ta!'}Ja!,a should be
understood to be in the case of the tarpalJa at a place with water, vide
20 the text of Ch]1andgoya "What, moreoven, has been descri-
bed as the the S!"U.japa is called the that, however,
should be performed before the tarpa!,a, or after the morning oblation,
or at the conclusion of the Vaisvadeva, since there is nO occasion other
than this". (101).
1. '5;rpm-Japayajna-is the sa.me as B1a7).ma-yajria. Here Be 111so
elsewhere the Yajliia is not used in the restricted seDse of something where nn
oblation is offered into the fire, but in the general sellse of Borne act, or
performance. The Bra1).ma-Yojiia is the recitation of the Vedas or portions
thereof if there be no scope for the entire recitation. Apastamba goes the length
of permitting one r7" or even one letter, crT Cff trf111P=rClfIffra: &c.
This is J.Vitya, and for this there is no 3R1:i'Zi"T1{.
r'if MIl;Il:u. II. 106. See particularly the commentary of Medhntitbi on
this e. g. He say' 1'[;[ 'f''lT " 'l'qIRrR:<'l'f ifi'f'f: B,,'q'!
r<q9[q- 'l'[10,;[ ""'9'1'<[ 'l I
i 6:lnavailiw
a
1
Verse 102. _
Viramltrollayn-Pa1whamahayajiias.
, u')
YAJNAVALKYA Verse 102.
The Ba.li-ka.rma.
1
, the Sva.dhii', the Homa., the study
of' the Veila,s, a.nd the honouring of'the guests are the grea.t
sa,crtfl.ces to the Bhftta.s, the Pitrs, the Gods, the Bra.!1ma.l).,
a.nd men. 102. 5
.. -13a.li-ka.rma. the offer of the bali is
Bhztta-yaj1i2. The sva.dha is pit1.'yaj11a; homa" sacrifice is Devayajiia.
sv[idhy[iya.\l, stl!dy of the Vedas is atithi-
sa.tkriya" the honouring the gllests, is
The five Mahdyajilas should be daily performed, as they are 10
eujoiued as permanent duties
As to the declaration of the fruit of tbese, tbat IS for tbe
purpose of stressing the holiness of these sacrifices, and not to
demonstrate tbeir Kdnlya nature.
Viramitrodaya 15
It may be asked, indeed how ie it that by the reoitation of the
&c. which have not the form of a Yajfl.a, oan the aooomplishment
of ajapa yajiia be seoured? So with a view to point out the teobnioal
oharaoter of this ydjna the Author desoribes the teohnical interpretation
of the Pancha11lahdyajiia. 20
Yajilavalkya, Verse 102.
Balika1'ma i. e., the offering of the bali. Swadhd, the ordinary
S"dddha and the like. Boma i. e., the Vaiivadeva. Szoddhydyo, 'the
reoitat.ion of the Vedas' &c. AtUM- satkriya, 'hououring of the guests'
i. e., the uffering of' food to the TheBe in their order al'e tbe 25
MaMyagnas for the bh"tas, (being"), pUr, (t.be manee), <leva (gods),
B"ai!1na and the mell; this is the meaning. (102).
1. is the daily offering of the 91% at the oonclusion of the
TlaiSvadeva. This 10.9 been explained in the ne:d versB, see page 290.
2. Swadha (Lit; one'a own habit, pleasure), the food or offering offered
to the Gods. pitp &c. lind personated as 11 daughter of and wife of the
pit'!'" or Angim, her sister Swaha functioning aimihrly for the Gods. So
the offering to Ilre suffixed with and to the pitTS or the maneS by
whit.:h therefore at"lluds fa,p:' the pitr-yajna.
3. This is the nr-yaJna.., the fifth of the Pal101m mahayuJfia.
296
ViramltrodnYIl-Bllllia-bali
[
Yajuavakya
Verse 108.
5
10
" '"
YAJNAVALKYA Verse 103.
Of the food offered to the gods, from the rema,inder
one should offer the Bht,ta- Bali, one should cast down food on
the ground for dogs, GhO.1lIldlas, as also the crows. 103.
to the roles prescribed by his own
Parre 30 "'
'"
G':hya having performed Vais'vdeva homa with
the remainder of that food, to the beings, balim
haret, one slwuld off81' the bali.
The use of the word anna, Jood, is for the purpose of exclud-
ing uncooked food.
After that according to (his) capacity bhiima
s'wachal)dala-wayasebhyo on the ground one should
cast food for dogs, Ghal.1q,rilas, and the crows.
By tbe use of the word Gha 'as also' are included the worms,
15 the sinners, those af.licted with disease, and the degraded. As has
been said by Manu', "For the dogs, the outcaste, the dog-eater, those
afflicted with sinfnl diseases, the crows and insects, he should gently
place on the ground "
This, moreover, is to be done both in the evening and morning.
20 Because it has been stated b}\ AS'valayana':-"Therafter morning
and evening one should oll'er sacrifice with prepared sacrificial food."
Here Borne Bay that the rite known as Vais'vadeva offering
is of the nature of as well BS a pre-
An objection. paratory rite to sanctify the food. (For say they
25 that) from the text: "Thereafter, morning and
evening, one should oll'er sacrifice with prepared sacri:icial food." the
object appears to be the sanctification of food. Morever, Commenc
ing with the text, "Now, hereafter, the five great sacrifices" us far as
" AU these one should perform every day," by stating these as
30 ordinary daily duties, the nature is inferrable.
1. Oh. Ill. 02.
2. 1. 2. 1.
3. and An absolute rule as opposed to 11 recommendatory
one
1
the former with au invisible purpose
l
while the lattetbns its purpose visible;
--- -. .-----
Ydjiiavalhya ]
VaND 103.
That is not reasonable. In the case of its being taken as for
it cannot be reconciled to be for
The answer. tbe Moreover, in the of itB
297: ..
being taken ss II rite for the sanctificstion of
materials, the rite of Vais'vadeva comes to he (construed) as for the. 5.,
sake of food. In the case of its being taken as for II
the material would come to he taken as for tbe sake of the Vais'vadeva
rite and thus, there heing mutnal contradiction, it is proper that it he
takeu as for a only. For according to the of.
l'lIanu
'
:-"By the great (sacrifices), and hy the sacrifices, this body' 10
is made fit for the
"But if another guest comes up aEter the Vais'vadeva offering
is completed, to him food should be given according aB-may be possible,
but one need not repeat tbe bali offering".
In tbe case of its being taken ss for the tbe rite 15
termed Vais'vadeva is not to he performed for every cooking.
Therefore by the text" Thereafter evening and morning" &c., have
been indicated performances ae under an originating command, and
the portion "these shonld he performed every day" is an injunction
as to competency. Thus everything is irreproachable. 20
In the performance of these the order in the enumeration is not
intended. By way of stating this, the Aut.hor mentioDs the performance'
for:the fifth period
Yajoavalkya, Verse 103 (1)
Here t.he meaning is the food which has rem.ined as a residne 25
from that offered as oblation, with that the Bhfltabali such as in the
Parinaya Sullta and others similarly recited in each individual s'aMa
should be offered. Theee five maMyajl1as are nitya, vide the text, "Day
after day one should offer the five yajnaBwith vegetable and water as
available"., and also hereafter it is stated. that' every day'. 30
For the Vais'vadeva homa, moreover, some intend as"
also. Tile performance of theBe is, morever, in accordance with what is
stated in one's Own s'IHM, a8 it. method of details haB not been stated.
stilted or visible. The nelis enjoined by the first Ilre while by the
Beoond Pratipattika"maj 8ee Jaimini Book IV. III, and Book II. Qh. IV. 10-22.
S also Snstradipilm on IV III. pp. 3BB-BB9. N. S. Edition
]-8 Jaimini IV. IV. 34. P. 251,
38
298
[
0 Yadilaviilkila
V .. 86 10J-104.
On the occasion of (mentioning) the Nity" bali, the Author
states the oblation of the Kd-my" b"li
Yajfiavalkya, Verse 1Q3 (2).
Here the plural number has the sense of Adi, 'and like olherB'.
fJ Thereby are included the outcaste and others Btated in other Smrtis.
80me, however, adopting the reading as wflyascb!tyas'aha, Btate tbat the
word aha includes those not enumerated in the word bhilmau, 'on tbe
gronnd' goes with the nity" bali also. By 'one should
caste down', the sprinkling round of the water on both sides being absent,
10 the Author iutend. a mere caBting away. And BO the practice also.
YAJNAVALKYA, Verse 104.
Food to the Manes and men Should be given, also
water, day after day. The recitation of the Vedas one should
do daily. Never should one cook food for himself.
15 day annam, jood,
bhyascha, to the manes and also men, according to ability deyam,
should be given. If food be not available kandas" roots, and
fruits and the like; in the absence even of these, jalam, water, should
be given; because of the word api, ' also '.
20 Swadhyaya, the recitation 0/ the Vedas, without inter.
21i
ruption one should perform, to avoid forgetfulness.
Na lIachedannamatmartham, never should one cook food
IO!' himself. The use of the word anna' 'food' is to iudioate all
eatable substances. For what' (then) ? For the sake of gods alone.
Viramitrodaya.
Water also; is the order (of wordB)': The plnral unmber bere also i.
in the ,en,e of 'and the like other.'. With a view to inculcate tbat in the
1. 'O;q-is a bulbous root.
2. recitation of the Vedas, Or such portioD!:! thereof nS
lime a.nd circumstances permit. This is the
s. 3Toir-Of. the derivation of this word as given in the Taittiriya ..
,a'!lyal,. aroltsRt "I Wlllil ll"'llf'\t ll\i:""I'it I
4. The question asked is, if the cooking of the food i, Dot for the
B!l.ke of men, for which other purpose ia H? The ansWer is, for the sake of
the Gods.
-----------------------
Ydjli .... zkya]
V .. " 101i.
caBe of inability for (performing) the pa1)aka-maMyajr" .. , the recitation
of the VedaG at least should even be made, although the swt1.dkyt1.ya had
already been 1 ordained, the Author again BayB Swt1.dhyt1.yamiti, 'reoitation of
the VedlLs &0.' Bome say that the repetition again is with a view to indi-
oate permanence. 'With a view to avoid forgetfnlneBs one should always 5
make the recitation of the Vedas, iB, however, the (opinion of the)
ThuB, having stated the purpoBe of food to be for the va! s'vadeva,
without that, tbe Author prohibitB cooking for thoBe who are authorised
for it, na pachediti-'never should one cook' &c. (104). 10
Y1ijftavalkya, Verse 105.
ChUdren,. married daughters, the old, the pregnant,
the sick, damsels, are to be fed; also the guests a.nd the
servants; for the couple the residue is the meal. 105.
married daughter living in the house of the 15
father iB suvs,sini. The rest Bre well known. The children etc.
atithibhrtyal.ls'cha, the guests and those to be maintained alBa,
sambhojya, having fed, dampatyo!t for the
oouple the residue. is the meal. (105).
Viramitrodaya. 20
Suvt1.8ini-' After marringe reBiding at the father'B honsa';
'damBel' i. e. a maiden, sambhojya 'having fed' i. e. having made
them eat; alilhi!;, 'a gnest', hereafter to be deBcribed ; Mrlyt1.i" 'thoBe to
b, maintaindd', the sonB and the like eating of the reBidne i. 8. the
meaning is that it should be done thereafter. (105). 25
yitjftavalkya Verse 106.
With Apos' al.la' the food should be made not' bare
and never'-dying also by one eating, from above and from
below, by the twice-born; 106.
1. Bee .bove vorBeB 40-48 .nd verse 101.
2. OIl<rr'1f'!ll"-The sipping of water eerving as a bed-Be.t nnd as a
oovor for the food respectively beiore and flftBr it is eaten with the mantras.
, "'Ilill " .nd 31'l'HI'!<!1'fI!Tff '. Bee Verae 31.
3. not-na.ked, not ba.rs, 6. oovered, with water here.
4. not dend, never-dying; neotar of immortality, ambrosin.
One of the fourteen best Bubstances -ratnas-ohllrned out at the joint churning
I)y the !$ura, and i,,,ra,.
, ' j
,300
to be aZwo'lIG lw1!ottl'cd,
:-by the eater who is twiceborn annama-
nagnamamrtancha karyam, the/ood should be made non-bare
and never-dying also, from
above and below with the c81'amony known as Apo8'anya. The use of
5 the term twice-barD is for the purpose of indicating it as a general rule
for all orders after UpanayanB &c., (106),
--
Viramitrodaya,
The Anthor dercribes the procedure at " meal
Yajiiavalkya Verse 106,
10 With the mantra "0 nectar, you are the lower receptacle-to you,"
sipping of the water, at the commencement of the meal is the first
apos'anam; with (the mantra) '0 nectar, you are the cover', at the last
stage of the meal drinking of a mouthful of water, is the other apos' anam;
with these t.wo in the farm of" covering garment, it should be anagnam,
15 'not-bare' ; amrtam, 'never-dying' i. B. pure Or .holy. The nse of
the word eva, 'also,' is with a view to indicate the necessity ,that. it IIlUst
be done. As'nata, 'by one eating' i. e. while fopd; the termina-
tion is (nEed) when in juxtaposition to the Pre,eut tense. Dwijanmanti,
'by the twice-born' i. e. who haB been initiated. (106).
20 Yajiiavalkya, Verse 10'1.
(In the event) of the guests from among the classes
(coming together, they all) should. be given according to
ability and in the order of precedence; never a guest should
be refused, even though (arriving) in the evening, speech,
25 room, grass, and water. 10'1.
:-After the varl).anam, from
among the classes, such as Bri1\lmaJ;la and others, atithitvena, asguests,
coming at one and the Bame time, commencing with the Bri1\:lmalJll
in the order of precedence according to capacity ,deyam, should be
30 given; sa,yam, in the evening time, eVen then if a guest arri-ves he is
apral).odyo, never to be refused, i. e. certainly not to be turned away.
So it hus been said by Manu' :-" Grass, room (for resting), water
1. Manu Oh. III. 101.
.. .. --..
'ii
.
, -- ----
,'.l-'ijnatJallaya]
Venroa 107 .
- ----- -------"-,---"-----
-------
-SOl
and "fourthly a killd word, these things never fail in the honses .of
good men." Although there may be nothing eatable, still with
speech, room, grass and water, one should offer hospitality (107).
. _ Viramitrodaya.
'_ In regard to the feeding of uguest already lltuted, the Author C 5
stutes a epecial rule
Yajiianvalkya, Verse -107 (1).
The meaning is that to those arrived as guests, belonging to the
Bro,hmal)a and tbe others, in the order of priority of the varl).ueand
accol4ipg to capacity, food shonld be given. ao
For an evening guest, tbe Anthor statBs a special rule
,; ,
Yajiiava1lrya, Verse lfil7 (2).
After the period of BunBet n guest arrived, in the of the
offering of food, with good Bpee.\ih, with graBB for a Boat and the like offerB,
,- ae aleo with water for drinking and the like should 'never - '15
.(to) bB refused' i.e., never should be turned away. 107 (2).
Verse lOB.
Having honour.ed, to a Bhilc$ht! alms should be given;
to the Stlvrata alSo. One should feed also those arrived
at the time viz. friends, relatives, and kinsmen. lOB.' 20
to a in general
datavya, alms shotlld be given; suvrataya, to astlvrata i. e. to a
celibate, sa alBo to an ascetic, satkrtya, havinghonotlred, in Bccor_dance
with the rule i. e. 'having pronounced the welcome, alms are to be
. given' after having poured water, alms are to be given. 25
The" Alms" iB of. the size of one mouthful, and a mouthful
is of the size or 3. pea-hen's egg. As in the S'atatapaSmrti:
"JUBt 8. mouthfnl,itis is four timeB that j Hania,
morever, is fourfold of that; and Agra .is three times of that .. "
Sakhi-sambandhi-bandavan bhojayet, tbe associates, 30
relatives, and kinsmen, arrived at the dinner time, morever one shotlld
1. For s:rfrrrq, its me'\ning and the reepel!t dlle to him see
Acha.ro. pp. 355-357. I
302
[
Ydjiiaualkya
Verse 108-1O{}
feed. 'Associates' i. e. friends. " Relatives" 1. e. those from or
to whom a girl is taken or given. The maternal and paternal
relatives are B/tndhllvlls. (lOS).
Viramitrodaya.
I) In the oase of a gnest such as an Ilsoetic and the like, the Author
states a speoial rule
Yajiiavalkya, Verse lOB (1).
Bhihsnav8, 'to a Bhik.hu' i. 8. to lin ascetic, 8uvrataya 'to a
, . .
8uvratf i. 8. to a oelibate, satkrtya' having honoured " i.e., having pro-
10 noullcM benediction by 8wasti, and pouring water on his hand, al tnS
should be given.
Like as to a guest, to others also meals should necessarily be given:
The Author states that
Yajfiavalkya, Verse 1eB (2).
15 Kale' at the time', i.8., at the meal-tim-. associate',
i.6., friend. Samhandkinah' relatives' such as the father.in-law .. nd t,be
like. Bandnavah' Kinsmen', such as the maternal-uncle's Bon and like
otuers. (108).
Yajfiavalkya, Verse 109.
. 21i A big bull or a big goat, one should offer to a learned
Bra.hmal).a; a welcome treatment, seating precedence,
delicious meal, courteous speech.-109.
big "bull" an ox, fit for the yoke,
mahajam va., or a big goat, s'rotriy1iya, to a learned Brflhma7)a,
25 has been described' already; upa.kalpayet, one should offer, by
saying, 'for you has been presented by us for your satisfaction' not
liB II gift, nor for killing either, viz. "all this is your honour's,"
since for every learned Bri11,lmllJ;1a II bull is impossible. And
1. See Gautoma I V. 16. Harad.tta .dd, in his Ujjiwald,
fqlffrffrr qftll and gives (I PBltiC1l1ar rule about aD ascetio thu:!
:;r;i q;qf 1m if1'fr !!'!"flO" I \'rei 'flf1l'fl'i ,,<'!;;;r;i <fl'Til<l'f" I
There i, a mi,take in the print io the text Rep. 31 1. 8. for
read [qilllifl'l'l'i.'f".
veree. 114 qnd 1j5 qnd the tl\ereOll.
]
VerB!! 100.
To S'tro/riga & .
because of the prohibition! :-" A thing not leading to heaven and
disliked by men although in conformity to law. one must never
Therefore a welcome should be shown.
, Satkriya, welcome treatment, i. e. the offering of words of
welcome, seat, water for the foot-wash, the Arghya, sipping and 5
the like.
When he is seated, thereafter to sit is anvasanam, seating
precedence.
Swadu bhojanam, delicious meal, i. e. sweet eatables.
Simrtam wachajl, courtBous speech, such as, "blessed are we by 1 0
the arrival of your honour to-day," &0.
Again in case of an As'rotriya "For an As'rotriya water and
seat" the rule propouuded by GAUTAMA,'. should be understood,
(109).
Virmitrodoya.
15
In the case of a S'rotriya guest, the Author states a allecial rule
Yajiiavalkya, Verse lQ9.
S'rotriya, 'a learned BdlmhaI)B', defined before; for bim a Lig
bull, i.e., a scion; or a big goat, one should offer, i.B., cook' vide this
S'ruti text: "For the King Or for a Bril.hmal)" a great bnll or a bill 20
goat sbonld be cooked." Satkriyd.,' welcome treatment " the offering
of words of welcome, a foot-wash, al'gha, sipping, and tbe like.
Jl1zvasanam, 'seating precedence', i.e., when he is seated, thereafter to
,it. Swadu bhojanam, 'delicious meal', i.B., sweet eatables. Sa!'rtam
'courteous speech' such as ' blessed are we, yonr bononr having 25
come' and suoh like. All this .hould be offer. With tbe cbange of cases
and setting up of other meanings appears the connection with upakalpa,
, shonld offer. (109).
1. yajfi.v.lky. AoMr . 156
2. Oh. V. 29. Read this in line 18 os arillfWt
>1IilliRn",
2. Thh. is in marked contra.st with the where particular
Oare is ta.heil to indioate that simply menna a. present of honour and if g
<{I'll'< ''IT'l'!I'!1'r lfT. While the author of the Viramitrodnya eaeily interpret. it.s
aook' a.s n mea.l a.nd qllows a. S'ruti text in Bupport. This is illustrative'
of the two types of civili.ation having epecial ueagee in the counlry for which
the two authors epeak.-. specimen 01 how different Sohoole .rose. Vilv"rupa S.ys
See above Verse 51.
Sncitalca
J
.1clu.trya &0.
A
Y.MNAVALKY;A Verse 110.
[
Ya';liauailcy
VerBe--llO.
YeaI' by year should be honoured the Snil/aka} the
Acharya, the king, Qne who is dear, and also the bride-
groom, similarly also the Rtvik at the sacrifice.'-lIO.
. . .
5 MIT.AKSHARA--The Snataka i. e. (1) The Vidyil
Snillaka. the Vrata -Snatalca, aud (3) the Vidya- Vrata-SllfUalca.
He who after having completed the Vedas,' but uot baviug
!i completed the Vratas' is a Vidya-Sniltaka. He who re-
turns after having completed the Vrata but not having completed the
10 Vedas, is a Vrata-Snatalca. He who returns aEter having completed
both is a Vidya- Vrata-Snatalca.
The A'charya, as has heen defined' before ;'Parthiva, tlte
'-'king, !IS will' be defined later on; 'Priya, one who i.1 dear, i. e. a
friend.;. The vi.vihya!l i. e. the bride-groom, the son-in-law.
15 By the llse of the word, cha, also, are included the fatherin-
law, the paternal uncle, the maternal uucle and like vide the
As':valayana' Smrti :"":'''After having selected a !ltvija, he should
1. M.nu Ou. III. VerBeS 119-120.
2. i. C, from studentship,
'1'ii'llf'f'RW"lf 'f'll\f'iRJq''fit I 'If)1nTr "WoT II
in verse 175 he introduces these vratas thus
'W'fl{r 'I1r.'( I tiiil>rii'rfl;'l'ffii II
and at the end of that chapter he conclude, thu, :
''<'i "'fn .n f'iiil I l'f 'f "r;r ;;rr<ii! g'f: II
The IIIrd chapter opene thus.
"!if ;Rr 'ifotri[ot 'f<lll:, I nql'fQ; 'I1I\fQ;'I'r u .
Note on this verBe the ob!ervations of Medh5.tithi:
ff{Ilr>1'r "IOI"Ilfr arr l'flIlit: 'iT\11<'1 '1,<1
('n. '\"1') ;rF'I"ir'f ,"'l'II""
" f'i\>Rififit: I 't: ('ill' 'l
S: i. c. the vows-these in deta.ils ha.ve beeu sta.ted in the GrJ;1Y6B for
UpaDayana. Manu in Ohapter II. has ,t.tedthe,e in details from verse 173.
4. See VerBe 34 above .lfolr'l '!ill'ff"lrr: l'f"".-F!
'6. . Achilr. verses 309-311.
6. I. 24. 1-4.
\
,
-"---_.,-- -------"-----------
offer Madhuparka on his arrival to a Snataica, the king, the lcharya,
the father-in-law, the father's brother, and the mother's brother."
These Snatalcas and the rest, pratisarp.vatsaram, year by
year, when coming to one's house, arghya., should be honoured, i. e.
30S
they should be properly welcomed with Madh!tparlca, and saluted. . 5
The word Arghya implies Madhuparlca.
The 1!tvijas of the qualification as previously Idefined, even
before the end of the year are to be worshipped at each sacrifice with
Madhuparlca. (1l0).
Viramitrodaya. 10
While treating of the guest, of others arrived at the honBe Buch as
a Sn{Ual,a and like others, the Author states the propriety of their
welcome
Yajnavalkya, Verse 110.
Snlltaka of sorts have been described before; ACkllrya has 15
baen defined. The King, liS will be hereafter defined. Priya, i.e., a
friend. Viwllhya, the Bon-in-Iaw. By the l'article cha, 'and', are added
the father-in-Ia;" and the like. For says AS'valayana: "After having
selected the IJ,twij, he should offer Madhuparl,a to the sn<ltaka, on his
arrival, to the AcMrya, the King, the father-in-law, the father's 20
brother, the mother's brother and the like othars." These when
arrived at the honee every year must be honoured, i.e., respectfully
welcomed with the ceremony called the Madhilparka.
By stating' every year', the Author points out that iu one year
there is no worship again and again. :t;Itwijo, i.e., the officiating prieste 25
at the sacrifice, however, even during the year must be honoured at each
eacriftce. This is the special rule. (110).
--
A W
YAJNAVALKYA, Verse 11l.
One on the road is to be known as an Atithi' (guest) ;
the S'rotriya is one who is well versed in the Vedas; these 30
two ought tD be respected by a householder desirous of the
regions oE Bra!lma. (111).
1. Yajn 1. 35.
2. A guest, Of fir'ilr(i(<!ff 'I'"r, Thhnu define' him thu,: ",",Iir !l:
R'f<!Q![fffirorfijf1lf' ''Vi: I 0l1'il1<i i;qii'! III. 102. The re'pect
ordained for a guest is the common fea.turo of all ancient cultures, und episodes
39
Virnmitradayn.-The Same.
one on the road, i. e. one
who is on the way in a'journey, is to be uuder'
Page 32.* stood as atithi, a guest. The S'rotriya and the
one wbo has mastered the Vedas 'when on the
5 road' should be known to be the two guests who ought to be honoured
by the householder who is desirous of attaining the region of Bral,lma.
Although by merely studying one beoolUes a S'?"otriya, yet here, by
the word S'j'otriya is intended to be one who is well versed in the
study of the Vedas. One who is able to teacb' one)3' aleM is called a,
10 veda-paraga, well-versed in the Vedas. (Ill)
Viramitrodaya,
Of the aforementioned two viz. alithi and "','otriya, the Author
,tates the oharacteristics
Yajfiavalkya, Verse 111 (1).
15 One on the road (during a journey) is to be understood as the
alitld. 'Being on the road' ie an extension of the several characteristics
stated in several Smrtio', c. g., "One staying for one night, that
is known as the aUthi." Vedaparaga(l, ' well-versed in the
Vedas', is to be understood as the S'rotriya, who haB mastered an entire
20 S'dhM'.
The Author states the fruit resnlting fl'll'm the housing of the
alUM and the Srotriya.
Yajfiavalkya, Verse 111 (2),
Eedu, ' these two', i.e., the atiilli and the ""otriya,
25 bllipsato, 'one desirous of the region of Bral).ma', i.e., one who wishes to
attain to the region of lJfdnydn, "who ought to be respected',
i.6., to be honoured. Tbat is, the fruit of housing a guest which is a
permanent duty is only ancillary in this connection. (111).
are found in all literatures, when even an enemy was entertained. The rule
appears to be thllt when nn atithi appenrs he is not to be R!!ked his Dama, residence,
or auy particular; but mUElt first be offered food and drink. See Manu Oh III.
"erBe' 94-103. and in parlioular, Verse 100. Bee alBo M'ill III. 11. 58.
Wt'lI'l'W";;;i'1 Rclj wi[: I a;r >l16l"i'i.l'lI"'iifl II
It should, however, be noted that this respect is ordained for n real atithi and
nat for a mere hoax, aEl will appear frOID Versal) 108 and 104 of Manu ah. II.
See further Verses SIl far as 116.
1. aTl!!f(tp{S1Q: is a better reading than as on p. 32. 1. 3,
2, Manu Oh. III. 102.
3.
]
Ver" 112.
Vlramltrodoyn-Never eat out,
YAJNAVALKYA, Verse 112.
Let him not be addicted to another's food, with the
exception of an irreproachable invitation. One should
avoid an undesirable action of speech, hand, and feet, as
307
also (112). 5
MITAKSHARA.-He who huugers after another's food is
said to be of that descriplion, parapakaruchi1J., addicted to another's
food. One must never be inclined to another's food, except on an
irreproachable invitation, IlS it has been stated :_H One invited by
one who is irreproacbable should not decline." 10
WakpaJ;1i,padachapalyam, nndesirable activity of speech,
jeet, and hands, ., is a compound made up of tbree words, speech, hand
and feet. He should avoid their chiLpalyam; nndesirahle activity of
speech, such as an impolite or false speech. ,. Undesirable activity of
the hand " as by slapping the arms on the stirrup, saddle, &c.; 'Abuse 15
oE Eeet ' as a leap and hound. By the word Cha, 'and', in the original
is meant 'be should avoid ahuse of the eye,' &0., as has heen stated by
Gautama' :-" One should not indulge in the excessive use of the
organ, the stomach, the hands,. the feet, the tongue, and the eyes. " 20
He should varjayet, avoid, atibhojanam, eating,
as these are the causes of ill-health.
Viramitrodaya.
The Author mentions other duties for a house-holder
Yajilavalkya, Verse 112.
In the food of another, one having a zeal; snch a one, one must Dot 25
be. If possible, the eating of another's food shonld be avoided. Here,
aD exception; 'with the exception of an irreproach-
able invitat,ion', i.e., excepting an invitation from one unceusuro.ble,
since it has been stated,' "When invited by an uncensl1rable person one
should not transgress." WMwMlpalyam,' undesirable activity of the 30
speech' such as a false Bpeech, etc. activity of the
hand', e.g., carrying away others' wi'es, property, etc., or iudulging in
aimless strokes, and the like acts. padaaMpalyam, 'undesirable activity
1. i. 6. excepting when a.n invitation comes from one who is D.l;Jove
blame.
2. Ch. IX. 50.
308
tho learncd.
of the feet', such as crossing tha nirmrilya,' profitless throwing away,
&c. Atilltojanam,' ovareating', i8., eoting more than as laid down in
the mla: "Half the stomach should be filled in with foods, part with
water, for the circulation of the wind a fourth should be kept over" and
5 the like texts. By the usa of the word alIa, ' and', are included the
activities of the eye and the like, vide the text of Gautama': "One
must not indulge in an undesirable activity of the organ, stomach, hands,
feet, eye, or the speech." (112).
Yajiiavalkya, Verse 113.
10 One should follow a fully satisfied S'rotriya guest as
far as the boundary (DE his village, &c,); the rest of the'
q.ay he should pass in the company of S'ihtas, friends, and
kinsmen. 113.
s'rotriyatithim, S'rotriya
15 guest, and' the gnest who has mastered the Vedas with Eood, &c.,
trptam, when fully satisfied, simalltam, as far as the boundary,
anuvrajet, one should follow.
After that, aEter taking the meal, the rest oj the
day, in the company of S'ihtas, i.e. men knowing history
20 Purttlfas, &c., and also of friends adept3 in poetry;
narrative &c. &c. bandhubhis' cha, and alill of kinsmen, skilled in
agreeable talks, sahasita, one should pass.
In regard to the welcome to tho guest spoken of above, the
Author ,totes a special rule
25 Yajiiavalkya, Verse 113 (1).
Trptam, 'fully satisfied', i,e., to wbom a meal bringing satisfact-
ion has been Berved. Asimi1ntam,' as far as the boundary', i.e., upto
boundary of one'. village.
The Author states the performance for tbe sixth and the
30 subsequent parts of the day
Yajnavalkya, Verse 113 (2).
Aha!}.' cfltam, 'The rest of the day'; here the accusative case
indicates immediate proximity. in tbe company of the
1 .. Flowers and other BTticle!! offered over the deity and rSJIloveq
genera.lly on the following day or n-fter an intervat
2. Qh.l4; 50.
---------....
YcijiiavaZh'lla ]
.f[er81 114.
-----
Virnmitrolinyn-Eve1!ino Sandhoa.
309
S'i,!npas', i.e., of those welt knowing the PUfal)'S, etc. of
friends', i.e., deor ones. of kinsmen', i.e., of the jiiCltiB,
etc., and the like. Samdsita,' 'pass in t.he company of', i.e., should
pass in comfort. Moreover "Having taken the meal by
lying down in comfort one shonld digest that food. With history, 5
Pur",,,"s and the like onO should pass the sixth anu the seventh period.
In the eighth, however, a ramble among the people; and the performance
of the Sandhyll outside, after that." (113).
The Aut,hor states the evening Sandhyd and other performances,
by means of II verSe and a half 10
Yajnavalkya, Verse lHi.
Having worshipped the Sandhya tbwal'ds the West,
and after having offered oblations to the fires, and
worshipped them, by his dependents surrounded, having
dined, but not to excessive satiety, he should retire. (114) 15
by the process mentioned before
paschimam sandhyam, the Sandhyft, towards the WeBt,-Upasya,
having worshipped, agnim, tbe fire, or the fires, hutwa, and having
oj/ered oblations to, tanupasya, and having worshipped i. e. by stand-
ing near them, bhrtyai!i. by the dependents, as mentioned 20
before i. e. tbe swaw&sinis &c., parivrta, surl'ounded, natitrpya
bhuktwi'l, witllOut excessive satiety having eaten.
By the word Cha, and, is indicated that after having finished
the consideration regarding the income, expenditure and like other
household matters, &c., he shonld then aamvis'et, retire, i. e. 25
go to sleep. (114).
Yajnavalkya, Verse 114.
Having performed in accordance with the procedure prescribed, the
worship of the eveuing Sand"i/d, and 'having offered oblations', hUllOd
to the 'fire' ag",n, vi , the S'rauta and the Smart". In the 30
performance of the oblations, the rites are many in regard to the fires
severally, since it has been eo laid in the rituals, so a.qnnin, 'fires', is used.
Updsya, 'having worehipped ',i.e., by standing and with the hymns
eddreesea to the particular Deity. This is the supplement. By the nse
of the word aka, 'and " the Author inclueively adde the Vais'vadeva and 35
the like if food be cooked again. So the Vi,h\1n Pura\1am': " Having
1. wrRfur. Th. MiLiik,h.r' re.d,
2. Ch. II. 52-53. 3. III. 11. 101-2.
BlO
Viramitrodaya.-EarZy morning.
[
YdjnavaZkya
VIW86 115.
ta.ken the food cooked again, in the evening also, 0 lord of the Earth.
through the instrumentality of the Vaisoadeva one should offer the bali in
company with ths wife, there also, to the dog I-cookers and the like
others, food should be similarly placed down."
5 B'\rtyaii" 'by the dependents " i.e., the sons, etc., pariv,to,
';surrondeud " i.e., in company with them, bhuktvtt, 'having dined',
ntttitrpta, 'not excessively satisfied', without excessive satiety,
sa'!lviset, 'he should retire', i.e., should go to sleep. By mentiouing
immediately .. fter hhuktwa the word atha 'thereafter', is intended by
10 the study of the vedae, vide the text of Dak,ha': "The two portions of
the night after the Pradol"" One should pass these two by the study of
the Vedas; and sleeping for the next portion, one becomes fit for the
attainment of Bral}.man." (114)
YAJNAVALKYA, Verse 115.
15 Having risen in the BrajJ.ma' period, one should
ponder over the good of the self. Acts (conducive) of religion,
wealth, and pleasure at their proper time, as far as possible,
one must not forego. (115).
brajJ.me muhurte utthaya, having
20 arisen in the Brtlhma period, i. e:lIt half the period of the latter part
of the night, having woke up, atmano hitam,-the good of the self
i. e. past acts, as also the present, and in contemplation as well as the
doubts regarding the import of the Vedas, chinta.yet, one should
ponder over. Because at that time the mind being free from distraction
25 is fit for the realisation of the (great) truth.
ThereBfter dharmarthakaman scts (conducive) of religion,
wealth, and pleasure, at their respective, kale, proper time, snd yatha-
s'aktai, as far as possible, one must not give up. The meaning is
that he should attend to them. as far as possible. Because they are
30 as is said by Gauta.ma' "Let one not pass the forepart,
the midday, and the last portion of the day without profiting from
1. 'l!'1"[-Tho,e who cook and eat dog-flesh; the lower order among the
2. Oh. II. 54-55.
3. last but one portion of the early morning.
M","I'l1 'l1'f: I
4. Oh. IX. 46,-47.
--- ---- -- -----------------------
Yd}navallcya J
Verses 115-116.
Viramltrodayn-Panohamahdyajilas.
31i
Dharma, Arthn and Kamal!, among these he should give greater
preference to Dhanna. "
Here, attending to these has been stated generally, still
acts forI pleasure and wealtb must be performed witbout detriment to
Dharma, since tbese two are based on dharma. Thus, everyday, 5
shonld be performed. (115)
yajna valky a, Verse 115 (1).
Of t.he night divided into fifteen portions, the fourteenth part is
the Brilhmt! mulwrta. At that time get.ting up, i.e., giving up sleep, 10
{Umana hitam ' the good of self " etc., in the form of dharma, artha and
Kdma, as says Manu': "At the Brdhma il/i,h",ta one shonld wake up,
and contemplate the (duties of) Dl,a,.,na and Artha; and also the diseases of
the body, their source" .as also the meaning of the essontial principle of
the Vedas." In the also: "Without (causing) 15
trouble. At his option, of the two-also may he think about." 115 (1).
Of the contemplated dutiss of religion, etc., according to capacity,
one shonld perform. So the Author Bays
Yajnavalkya, Verse 115 (2).
Swe, 'proper " i.e., for the performance of religious acts, etc., 20
recommended, na lldpayet, 'must not forogo', i.e., must not abandoD. So
also Gautama'; "Let one not paas the fore-part, the midday, and the
last portion of the day without profitting from Dbarma, Artha
and Ki1ma; among these he should give greater preference to
Dharma." 115 (2). 25
Page 33. Yii.jiiavalkya, Verse 116
On account of their education, performances, age,
relation and wealth are men to be respected in their order;
having these in fulness a Sfidra also ill oldage, deserves
respect. (US) 30
Vidya, education, as has been detailed
before; karma, performances, i. e. the S'muta as well as the Smtlrta ;
1. i. e. The Cfjil1 find 311f are only to be used as
meaDS for the final good to be renched by the
2. Oh. IV 92.
3. III. 11. 6.
4. Oh. IX 45-47,
312
Vlramitrodaya- Duties of a
[
YaJ'l1ava7eya
VarB6 117.
age, i. e. older than oneself or above seven ty; bandhup.,
relations, i. e. large number of kinsmen, vittam, wealth, i. e.
village, gems, and the like; possessed of these, are respectively
to be ?'espBcted i.e. honoured. By these i.e. education,
5 performances, relations, and wealth pra possessed in fullness,
of all or of some, s'ftdropi, a s'l!dra also, vardhake, in oldage,
i. B. ahove eighty years of age, manamarhati, deserves respect.
Since Gautama' has stated: "A SudrR also eighty years and more"
Viramitrodya.
The Author meutions other duties ofo. householder by two verses
10 Yajiiavalkya, Verse 116.
Vidya, 'lares', as have heen stated he fore ; Karma, 'perform-
ances', i.e., S'rCGuta and Smrirta also; 'age', i.e., more than
one's own'sge; more thrun eevonty years, according to some; band/luil,
'relatives', i.e., a large number of relations; vittam, 'wealth', I.e.,
15 village, cattle-fold, and the like. Oharacterised by these, yatluMramam,
'in the order', those preceding, manYJ2J;:, 'be respected,' i. e., shonld he
honoured. By this has been ststedthe superiority in respect, of
those possessing education, etc., of those in prior order by regard to
the later ones.
20 Etailj, 'by these " i.e., education, etc., 'in fnlness',
possessed of each in abundance, either of all together, or of some,
S'udropi, 's Sndra also', vardhake, 'in oldage', i.e., above eighty years,
must be respected. This is the meaning. As says Gautama', ,,/;. S'udra
also of eighty years or more." 116.
25 Yajiiavalkya, Verse 117.
The aged, one loaded, the king, the sndta, a woman,
the diseased, the bridegroom, and the wheel-man; to these
way should be given. Among these the ruler is to be
respected, and a Snflta by the king. (117)
30 :-Vrddhap, the aged, with a matured hody,
is wellknown ; bharee, the loaded, one carrying a load; nna, the
King i.e. the lord of the land, and not all the tbe snata,
the student who is a snd/aka of both the kinds-the Vidyti and Vrata
1. Oh. VI 6.
MttD.kSbDlA-Way to be given
snataka; stree, a woman, is well known; ragee, tlte diseased; vara,
the bridegroom, one who is about to be married; chakree, tho
wheel-man, tbe cart driver.
By the word cha, and, are included the idiot, the insane'
and like others. As it has been stated by S'ankha: "To an inEant, 5
the aged, the idiot, the insane, one with an emaciated body, one
burdened with load; II woman, the Sn{Ua, and the ascetic." To these,
patha. deyap., a way should be given. For these, when they come
accrOEB the path, one should himselE step out of the way.
When the aged, &c., come on the way, simultaneously with 10
the king, the king is to be respected; to him the way should be given.
By the king even, the Snatalca is to be respected.
The use oE the word Snataka is intended to include aU
kinds of SlIa/akas, and not meaning (merely) the Braj:lmaJ;la, since he
is always superior. As says S'ankha: "Now the way to the 15
Britl}malfa should first be given; to the kings, so say some, but that
however, is not sound. Being the preceptor and superior, the
Britj:lmalfa surpasses the king; way should be given to him. "
When the aged, &c" confront each other together in the way
at the same time, then by regard to comparative seniority, or by 20
regard to (greater) learning, preference should be observed, (117)
Viramitrodaya,
Vrdd1to, ' the aged " more than ninety years of age; bhllroe, 'onG
loaded', i,e., one burdened with a load; nrpo, 'the king', the lord of
the land; sndla!t, 'the aforestated 8ndta/,a '; 811'ee, 'a woman', is well 25
known; rogee, 'the diseased', one oppresRed by a diseaee; w,",'o, ' the
bride-groom', one abont to be married; ckdkree, 'the wheel-man', the
cart-driver; ekM(l 'to theae, way should be given " i,e"
when confronted on the way, one should move away from their path,
This is the meaning. 30
Tel!.Mm, 'of thoBe '; i.e., among the aged, etc, the king is to be
respected. By this the mBl\ning is, that on (,be aged and otbers coming
togetber with" the king on the way, to the king the way should be given,
1. is elsewhere rendered as intoxicated or drunkard Bnd
insane.
40
MltiJ.l(s.hara-Dlttics;o/thc Dwijas
[
' Y djuavaZltyci
VersBs117-118.
More than the king even, the snataha is to be respected; therefore by the
king way is to be given for the snataka. Tbis is the meaning.
By the use of the word al,a, 'and', are iucluded the idiot, the blind,
",nd the like. So also S'ankha: "To an infant, the aged, the idiot, the
5 one with an emaciated body, one burdened with a load, a woman,
a 81l1Uaka, and the ascetic'. Baudhayana also: "Way should be given
to the the cow, the king, and one without the eyesight". By
Br&l).ma"a, generally the respectability of the has been stated;
As says S'ankha: "Now, to a Br{t(!ma1Ja, the first right of way; to the
10 king, so say some; that, however, is not soand ; being the preceptor and
superior, the Bral).ma,," sarpasses the king; to him the way." 117.
Yajiiavalkya, Verse 11S.
Sacrifice, studying, and giving alms, of the Vais'ya
and of the Khatriya also; acceptance of gifts is an
15 additional for a Vipra, and the causing of sa.crifice, and
teaching also. (US)
:-Ijyeti, sacrifice &c,; Vais'yasya
triyasya cha, of the Vais'ya and of the Khatriya also; by the use
oE the word char also' oE the and also oE those born in the
20 direct order oE tbe twice-born, sacrifice, study, and making giEts are
the acts common (to these).
In addition to these, for the the additional
are the receiving oE giEts, causing sacrifice to be performed (by others),
a.nd teaching. By the USB oE the word tatha, also, are incorporated
25 the avocations mentioned in other As is said by Gautama
l
"Agriculture lind trade not made by oneself; a.nd money-lending
as well."
The teaching by Bnd the Vais'yas may happen
when these are directed by the j not oE their own will,
30 "In times of distress a Brll\lmaJ;la may acquire learning from
a teacher who is not a he may follow !lnd serve him.'
After it is completed the is superior" thus having been
ordained by Gautama:.
1.. ah. X. 5. Here there is a misprint in the text.t line 20 Reed
for 9r "qi!f<j-.
2. ah. VII. 1-3.
]
Vllrsll 118.
---------
of th' Dwija
315
These, in times of nondistress, are the six duties of the
llrill;lmana. Of these the first three, viz. the sacrifice &c. are for the sake
oE Dharma; the other three viz. the acceptance oE giEts, &c., are for
the sake of livelihood, vide the text Manu:' "Of the six performances
ordained as his, however, three performances are (for) his livelihood, 5
viz., causing sacrifice by others, teaching and from pure men accep
tance of a giEt ".
Tberefore, the sacrifice and the rest must necessarily be
performed, not so the acceptance of alms, &c. Becanse it has been
ordained by Gautama'-"For the twice-born, study, sacrifice and 10
donation; for tbe Brlt!J,mn!}.a the additional, viz., teaching, causing
sacrifices and acceptance; the first ones are obligatory".
Viramitrodaya.
Of the performances relating to Dltarma, and Art/,,, among the
actsfor a llOlIseholder, the Author mentione Ii rule by regard to the lG
distinction of Brai,ma,!>a, etc., in four verses
Yajnavalkya, Verse 118.
Ijya, 'Sacrifice', a sscrificial performance; adhyayanam, 'study',
i.e., of the Vedas, Pura!}.as, etc. ; danam, 'donation', i.e., of cows, etc.
These of the Vais'ya, and also of the and by the use of the word 21
eha, 'snd', of the also are performances common (to all).
The meaning is that for a Br!1l).ma!}.a, however, acceptance of donations,
tea,ching, and causing of sacrifices, are ths additional. Yaja"ant, 'caDsing
of i.8., officiating I1S a priest at a sacrifice. Here the nature of 25
the performances for dharm",and also for artha are to be directed appro-
priately in pursuance of Manu and others. By; the use of the word tathri
, also', agriculture, etc., are to be followed as resorts in distress. :To that
effect also Gautama': "Or agriculture and trade, not made by onsself;
as also money-lending as well." 30
1. Oh. X. 76.
2. aj6'P!'f, and lfI'f.
3. Oh, X.
316 Dtics.
[
YdjiiaNdkya
Ver .. llD-120.
Yajiiavalkya, Verse 119,
The chief duty of the is the protection of the
subjects; moneylending, agriculture, trade, and tending of
cattle for the Vaisya are ordined. 119.
oj the Khatriya, protection
5 of the subject is the vldef duty, pradhanam
Page 34 * karma, both for the sake of Dharma and for'
livelihood also.
Vais'yasya for
a Vais' va, money-lending, agriculture, trade, tending of cattle
10 are the duties ordained for the sake of livelihood. Kusida,
moneylending, is the investment of wealth for the sake of increment.
Sale and purchase with the object of making profits is trade. Tbe rest
arB well known. As has heen said hy Manu':-"Maintenance by
weapon and missiles for the lchatriya, trade, cattle, and agriculture for
15 the Vais' va, are for livelihood; but for Dharma, however, giving
alms, study and sacrifice. "
f' Viramitrodaya .
. For a protection of the subjects from robbers and the
like, as also devising livelihood for the poor, is the chief duty. Kusida,
20 'money-lending 'means investment of money for interest;
agriculture, i. e. tilling the land, vd!'ijyam 'trade' means after recovering
the cost price, maintaining by the profit,; pdsupdlyam 'tending the
cattle' i. e. looking after the cattle. The,e for a Vai8'ya are the chief
dutie, ordained i. e. laid down by the Sm,ti,. (1lP).
25 Yaj:i:iavalkya, Verse 120.
For a SUdra, service of the twice-born; unable to
live by that, he may become a trader, or may live by
various arts, working for the benefit of the twice-born. 120.'
d a s' udra
30 the of the twice-born, is the principal function, fol' the sake of
Dharma, and for livelihood also. There the service of the
l, Ob. 4. 79,
;
YaJiiavaZlcya J
Ver813 121.
Vlromltrodoyn-Gl31lcral Duti(HJ.
317
is the highest dhl1rma, since Mauu' has ordained: "The service of
the Vipra alone is declared to be the particular function of a S'udra."
When, however, in serving the twice-born he is not able to
earn a livelihood, then he ml1y secure a living by (following) the
pl'a/ession of a trader, val).igvrtya ; or by mel1ns of the varions arts,
silpaijl., working for dwijatinam hitam, the good oj the twice-born:
i.e. doing such works as will not render him unfit for the service
of the twice-born. This is the meaning.
Such works have been enumerated by Devala "The dnties
of a S' udra are the service of the twice-born, avoidance of sin,
maintenance of the wife, &c, and the rest, tillage, tending the
cattle, carrying loads, dealing in merchandise, arts of painting, dancing,
singing, and playing on the flute, Viqu, Muraja', and
the like, ,.
5
10
Yajiiavalkya, Verse 121. 15
_ Wife-loving, pure, maintaining the dependents,
niligent in the performance of the S'rttddha and the cere-
monies, and by means of the repeating of one should
not abandon the five sacrifices. 121.
in the wife only, bharyayameva, 20
aHd not in a public woman or in the wives of others, ratijl., love, i.e.
iutercourse ; by whom; such a one as so characterised; s'uchijl., pure,
i. e. possessed of external aud internal purity; Jike the twice-born,
maintaining bis dependents. Sraddha-kriyaratajJ., always anwious
10 perform the S'radha and the ceremonies. The Srdddhas are the 25
Nitya, NaimiUi1ca, and Kamya, The ceremonies are the Vratas
and which Bre not inconsistent; intent on these.
With the repetition of the Mautra Nama(' the aforestated
panchamahilyajiian, five ,great na ha payet, one should
not abandon. i. e. should perform. The repetition of the NamajJ. 30
mantra, some describe thus.-" To the Gods, to the Manes, to
the Mah1t Yogis, salutation to the SvltM; to the Svadhlt
j
and
1. Dh. X. 123.
2. m<'f, 'IJ[W-Both qre instruments played by tbe hand, m has two
eides, and tbe term m<'f indicates all kinds of tabors,
318
Viramltrodoya-Duties oj a S'udra.
[
YaJnavakya
VtlTStl8120-121.
5
indeed always salutations, salutations (Namalt) "; the word "Namalt"
simply, so (say) others. There, 'the vais'vadeva in the Laukika
fire should he performed, and not in the nuptial fire,' so say the
Acharyas.
Viramitrodaya.
Yajilavalkya, Verses 120, 121.
'the service of ths is the prinoipal
fnnotion of a s'lidra. Among these, the service of a is biB
dha,'ma alBa, wbile the service of the and the Vais'ya is merely
10 for a livelihood. Taya, 'by that,' i. B. by the Bervice of the twice-born, if
be, , iB nnllble to Jive' ajivan, vani" bhavet,' be may hecome a trader'
;. B. by following the profession of a trader earn 11 living. Or vividhaih
8'ilpailJ, 'by means of various artB' i. B. variegated duties, aoting
the benefit of the dwija8, should earn his living.
15 Thus, therefore, i. e. by sucb arts a8 are for the benefit of the
twice-born, by these only has a livelihood beeu permitted, and not those
whiob are adverse to it. The term art, moreover, is nsed generally for
any profession of any avocation which will keep him fit for the service
of the dwijas ; as says/Devala : " The dnties of a S'udra are, the service
20 of the twioe-born, avoidance of sin, maintenanoe of the wife &c. and the
rest, tillage, tending the carrying loads, dealing in merchandise,
arts of painting, dancing, singing, and playing on the flute, vina, muraja,
mrdanga and the like". (120).
In the wife alone is the love i. e. intercourse by whom, sucb 8 one
25 as sO desoribed; 'pure' i. e. possessed of external and internal
purity; bhrtyabharta, 'maintaining the dependents', i. e. the supporter of
the son8, wife and the like others; 'intent on the
performance of the s'raddlta', or, it may be taken a5 8 Dwandwa compound
made of the two terms 'Braddlta' and 'performance'. There, however,
30 the word performance is to be taken as indicative of the dnties necessary
and permissible for .. Sudm in audition to those perform.noe, already
mentioned. These duties, although general, have been stated here to be
. 60 followed that they may be useful as oonduoive to the welfare of the
dwijas; and that those not similar to these are not oonduoive to the
35 welfare of the dzvijas; this shonld be noted. With the Nama8kaTa,
'tbe pronunoiatiQn of the word i. e. with the man/rll wbich
,"
Y djiiavailcya ]
Vcr811 122.
---------- ---"--
of Dharma.
cont,ains the word nama)" and noL' with the word swillltl Or swadM;
Na lulpayct, 'must oat abandon' i. e. must necessarily perform. 121.
Now the Author describes duties in general'
Yajiiavalkya, Verse 122.
Harmlessness, truthfulness, non-stealing, purity, 5
control of the organs, donation, self-control, mercy, and
forgiveness, are, for all, the means of dharma. 122.
Mitakb,ara.--Hinsa, harm, i.e, injury to sentient beings;
non-doing oE that, is ahinisa, ha1mlessnes8; sat yam, tl'uthjulness, i.e,
truthful speech, not likely to cause harm to sentient beings; asteyam 10
Non-stealing, not taking of things uot given) S'auoham, purity,
external aud internal as well; employment of the intellect and the
organs of action in fixed objects, is indriyanigraha, control oj the
O1'gans; removal of pain of living creatures according to capacity by
giving food and water is danam, liberality; control of the internal 15
organs is damall, self-conrol; protecting the afflicted day{l., mercy;
even upon 0 wrong, non-pertubation of the mind is joregivBness,
these for all men beginning from the Brltl;lmoJ;ln to the
Ch,6.ndC)ll.la are the means oj Dharma, dharmas{l.dhanam.
I
Viramitrodaya
Now the Aut.hor states the general duties common to all house-
holders, by two Verses.
Yajiiavalkya, Verse 122.
Akimstl, 'harmlessness'; sat!!.am, 'truthfuinesss', i. e. absence of
20
an untrue speech us may not be unhelpful for saviug a Brilhmana's life; 25
asteyam, 'noo'Btealing' i. e. ubBence of such stealth as may not be
sanctioned by the s'astras; s'aucham, 'purity', i. e. external us well us
1. The words t9f[T !lud are suffixed in performances uuder Vedia
formulas, the word baing ussd lor 0.11 offerings to others tban tbe maces,
and the word for the offerings to the IDl1ne5. o. g. :w>:fir j but
The word oFt: roay be used for all performrmcos other than the above e, g.
9"11: j ;::rq!
2. General dnties oommon to all.
according to aglJll.
[
iJjnavatkyci
.Verae 123.
internal; 'control of the organs', avoidance of the
movements of the external organs as are prohibited by s'astra; 'd{/,narn',
'donation', i. e. without expectation of a gift in return, on a proper
person, bestowing one's wealth; dama, 'self-control' i. e. restraint of the
5 internal organs; daya, 'mercy', an honest desire to destroy n.fRiction;
'forgivsness' i. e. absence of anger even against One who hus
done harm; or absence of a harmful deed; this description is for all. 122.
10
15
20
25
Yajnavalkya, Verse 123.
Worthy of his age, intellect, wealth, speech, attire,
education, birth, and calling, one should adopt his
viour un-crooked and un-cunning. 123.
age, i. e. infancy, yontb, &c.;
buddip., intellect, natural understanding in wordly
Page 35 and vaidika transactions; artha., wealth, riches,
i. e. bouses, fields, &c.; vak, speech, talkinD";
. "
attire, i. e. tbe adjnstment of clothes, garlands, &c.,
s'rutam, eduMtion i. e. listening to tbe lastra for
abhijanap., birth, i. e. family; karma, calling i. e. for the sake of
livelihood, acceptance of gifts, &0.
Of. these i. e. age .&c., sadrs'im, worthy i. e., appropriate,
vrttim, behaviour i. B. [onduct, acharet, one should adopt; for
example, an old man, worthy of his age, and not as would be suitable
for a youth. Similarly shonld also be the adjnstment in regard to
intellect &c.; ajimham, nne rooked i. e. not tortious,
uncunning, unmalicious. (123).
Viramitrodaya.
Vayo, 'age' i. e. boyhood, youtb &c. bshavior appropriate to it;
8 boy playing with pebbles, a youth, enjoying perfumes &c.; one
having an exhuberance of intellect, studying the and the
30 Nyftya S'{/'stra, one having a moderate intelligencs, studying poetry and
the ; one posRessing immense weo.lt.h, making huge donations;
one having little wealth, giving away small gifts of cooked food aDd the
1. are four '<=lA, and The science
of these.
]
Var86 124.
321
like; one expert io speecb, engaged in argument &c., and one not expert
in speech, :IlVerS6 from the same; one having 8 good dress) when near
the king, and a soiled dreas, when following one who has been oppreesed
with grief &c.; education i. e. of the Mimr2nsr2 and the like, expounding
the meaning of the Vedas; one who bas learned the science of rhetoric, 5
discnssing poetry and tbo like; one of a pnre family, wedding a maiden
of n. pure family, and one from an impure family, wooing a maiden of a
like sort; one performing acts like sacrifice, killing beasts; one carrying
on administration, protecting tbe snbjects ; callings sDch as theBe and the
like, one shonld observe appropriate to age &c. 'nncrooked' 10
i. e. guileles8 ; asat/td?n; 'uncunning' i. B. unmalicious_ (123)
Thus haviug mentioned the Sm(j,rta performances. now the
Author enumerates the S'muta performances
Y[l,jiiavalkya, Verse 124.
One Who has more than three years' supply of food, 15
that twice-born ma,y drink the Soma. One should perform
pre-soma sacrifices who ha,s one year's food. 124.
who has food which is snfficient to supply
the necessities of life for three years, or food,
ma,nnam, more than three years' food, he alone may drink the Soma 20
juice; and not one with smaller means. Since in the following text.
1
viz: "Therefore with small means, the twice-born who drinks the
Soma, he although has drunk the Soma, yet he does not realise its
fruit." a fault' has been declared
This restriction is in regard to performances with a special 25
objective;' for an ordinary performance having to be always
performed, there is no limitation.
He, however, who has food sufficient for a year's' livelihood
may perform the .praksa,umikip., pre-Soma sacrifices. Preceding the
1. Manu Dh. XI. 8.
2. blame, a defect.
3. as distinguished from r%zr, ordinary; or UBUo.] 1 and ilfBfu9t;
Speci.l.
4. There is a mi,take in the print at p. 35 I. 12 i inetead of lwr ;;fT'R'flliif
& read 'l<'1 &0.
41
322
sacrifices.
[
Yajnavaikya
VersB 124.
Soma is preSoma i.e. those which occur beEore the Soma; these are
antecedent to the Soma sacrifice. Which are' they? (They are) the
Agnihotra, Dars' apurJ;lamo.sa, the Pas'u, aud the Oh1Lturmasya
sacrifices, aB also their modified Earms', kriyap. kuryat, one should
5 perform the sacrifices. (124)
Viramitrodaya.
'rhuB having meutioued the ,smarta performances, the Author
BtateB the S'rauta performanceB for a householder belonging to the three
Var"uB
10 Yajnavalkya Verse 124.
Traiv/l,r?hikam, 'Bufficient for three years',ladadhil,aon wa, ' or
more than that', food; one who has euch; such a one should perform the
Soma Y"ga, and not he who has lass than this. That has been delared
by Manu.' "Ooe who has food for three years, sufficient for the mainten-
15 ance of those whom he has to maintain, or even more, that one is
entitled to drink
4
Soma_ Therefore, with smaller means, a twice.born
who drinks Soma, he although he haB drunk the Soma, yet he does riot
realise its fruit. "
This, however, has a reference to the K&.mya performances; the
20 Nitya being obligatory, have got to he performed even in the absence of
three years' supply of food. Preceding the Soma is pre-Soma; perform-
ances occurring there, arB the pre-Soma perf'ormances-these including
the Agnihotra, Dars'apur"am&sa, Pes'n, Ohllturm",ya, oue having 11
snpply of food sufficient for One year alone should perform, .nd not one
25 with less supply than that. (124).
Thus having mentioued the Kamya S'rauta pel'fot'mances the
Author now states the Nitya oneB
1. These are referred to in Gautamn. Dharma Sutrne and other Butras
and Smrti works as the necessary fHtnskars making up the total of 48
sanskars. Some of these are referred to immediately in verses 125 and 126.
2. llrg..R:IlJ! i. c. the The Jll!;fir homa i. Ihe principal
central homn. which is common to all fire-sacrifices and which generally is to
precedo these as far as the The speci(ll form T9cem is thereafter resorted
to by regard to the patticulnI performance in hand.
3. Oh. X!. 7, 8.
4. i. 0. perform the Somn. Bacrifice.
Ydj;;a!1alhya ]
V"BB 125-126.
jar thQ sacrifices,
Yajiiavalkya Verse 125.
Once a year the Soma, so the Fasu for every solstice, the
Agrayal.la sacrifice also; and the CMtu'rmasya also indeed, 125.
Mitakshara..-Year after year the Soma sacrifice must be per-
formed, l'as'u!l pratyayanam, ihe Pas'u for every solstice, .8.
323
solstice after solstice respectively designated as tbe Soutb and tbe Nortb, 5
tbe Nirudha Pas'u sacrifice is to be performed. Ta tha, also i.e. once
every since it bas been stated, J "With tbe Pas' u oue should
sacrifice once every year or once every six months; say some."
the Agraya1)oa saeriflee also, on the rising of the
crop kartavya, should be performed, Chaturmasyani cha, and the 10
Chfl,turmasya sam'ilic8s also, onCB every year must be performed. (125)
Yajiiavalkya, Verse 126.
When these are not possible, should perform the
Vaisvfmari sacrifice the twice-born; of a lower' kind one
should not perform, when there is wealth, (for) one which is 15
productive of fruit. 126
of these i. 8. the above-mentioned
Soma, and the rest of tbe Nitya kind by some reason asambhave,
are not possible,. at such a time vais'vanarim kuryat,
the Vais'vlZnari sacrifice one should perform. Moreover the lower alter- 20
native which has been meutioned, sati dravye, when there is wealth,
should not be done. That more8ver, phalapradam, wbicb is
productive offruit i.e. kfJ.mya taddhinakalpam na kurvita., a
lower Teind one must not perform i.e. should never be resorted to. 126
Viramitrodaya. 25
Thus having mentioned the Ki1.mya. S'ro,ula performanoes, the
Author mentions the Nitya
Yajiiavalkya, Verses 125 & 126 (1) ..
Year nfter year the Soma. sacrifice should be performed. At each
solstice the Pas'uydga should be performed; and at each appearance 30
1. BaudHyona.
2. ;fr'l'lW'/-o lower alternative. o. g. the 1\'I[l'Ift for tho mention .. j
324
Viramitrodaya.-Kdmya S'rauta perjormallcell.
[
Ydjnavalkya
Ver86120-127
of the crop the Bhould be performed. The Chttturmd.sya
are three, at the seasonB of a year, during the three Ee.BODE, eveD
should be performed, vide Jabala., "By the dars'a, aB also at tbe end
of a half month, by the at the maturing of the crops with the
5 while by the Chat1trmd.sy{Ja at the advent of the seaBons, at the
beginning ofa solstice by the NiguiJha Pas'a, or at the end of a year by
the Soma Y{Jga, baving offered sacrifice, indeed withont donbt night and
morning, always and by regular repetition Bhould a man offsr sacrificial
oblation,." Esham 'of these', i. e. theBe So"''' and the reBt, if not
10 available owing' to incapacity for performance, the Vais'vcinari sacrifice
one should perform by way of an alternative. 'In the abeence of these,'
t,his is what has been stated.
When, however, these are possible, never the
should be performed as an inferior alternative; so the Author says
15 Yajfiavalkya, Verse 126 (2)
For 'must not perform', tho reason is 'when there is' &c. The
word dravya, 'wealth' is indicative of all acquiBitionB necessary for
the principal performance. The meaning is that the principal
performance is capable of yielding result only when that exists,
20 and not in the form of an alternative. Or it may be applied thus, when
there is wealth, one must not do, since the performance of an inferior
alternative is incapable of yielding a reBult. (125, 120).
Yajiia';alkya, Verse 127,
One is born a by performing a sacrifice
25 with alms begged from a SUdra; one not giving away what
has been collected for the purpose of a sacrifice, becomes
a vulture, or a crow. 127.
30
the purpose of a sacrifice by begging
wealth from a. SlidrR, he in another birth
Page 36. jayate, is born a chanqr11a. He,
moreover who for the purpose of a sacrifice having
begged wealth does not give it away in entirety becomes a vulture,
or a crow, bhiLsail kako wa, a hundred years. As says Manu.l
"Having begged wealth for the purpose of a eacrifice, he who
Ob,-XI. 25,
---~ - - - - - ~ -
- - - - - ~ -
Ycljfiava17cllu ]
Verso 127.
Vlrnmltrodoya-S'd.lima and Ydydwara.
325
does not offer away the whole, that vipra goes to the condition of a
vultnre or of 11 crow for 9. hundred years."
Bh(i.sa.!t. vulture, falcon; k6.ka.ll, crow, is well-known.
Viramitrodaya.
The Author mentions the rule about obtaining wealth useful for 5
a sanrifice, as also the rule for appropriating for a sacrifice without
remainder the wealth acquirod for a sacrifice
Yajilavalkya, Verse 127.
By performing a sacrifice with wealth begged from a S'udra, one
becomes in another birtb a chaf!r'/ltla. Wealtb begged for tbe purpose of 10
" sacrifice even wbat was obtained from the member of tbe tbree v a r ~ a s
one wbo does not appropriate in entirety to the sacrifice, in another birtb,
becomes a bltas"" '11 vulture' i.e. a forest-cock, or KCtlU1" 'a crow' _ :rbis is
tbe meaning. So, morever, Mann': "Never, for tbo purpose of !1
Bacrifice must a Vipra knowing tbe dharma, bsg wealth of !1 S'udra; 15
for One performing after begging is born a cM'(lrJ,ala after death." Also,
" He, moreover, who for the purpose of a sacrifice, having begged wealth
does not give it away in entirety, be, that vipra goes to the conditiou of a
oMsa, or of a Krika, for a hundred years."
A houBe bolder, moreover, is of two kinds, S'alina and Yayawara, 20
as says Barita: "Of two kinds only is a householder mentioned, viz., the
S'alina find the Yayawara. More meritoriolls than S'alina is Yllyitwam.
One who has m"ny houses is a S'ltUna; or oue who belongs to a house,
is a S'alina. Hoving ,toyed for teD days, one who travels fortb is a
YllyiJ,wara." Deva1a alBa; "Of two kinds is 11 bouseholder, Yllydwara and 25
S'{tlina; of these two, Y{tyllwa1'a is superior by reason of his avoiding
sacrifice for another, teach.jng, acceptance of gifts or inheritance, and
grouuded in the six dutiee. One possessed of servants, quadrupeds,
house, village, and grain, and follOWing tbe ways of tbe people is the
S' alina." There, by the text, 'Accept.nce is the I1ddHional for a 'vipra' 30
&c. tbe means of subsistence for a S' alina bave been painted out. (127).
The Author mentions the means of amassing kus'u!a and
other stores at grain,
1. Dh. Xl. 24-2Q,
Kua'ula alld Kumbhidhanya.
Yajiiavalkya, Verse 128 (1).
(
Ytt,iiiavaZky
Verse 128.
One having a hts'ula or Kumbhi grain, or for three
days, or not even for the morrow.
same a8 1coshtalca granary i. e.
Kus'ula and Kumbhi both mske up the compound Kus'ula
ii Kumbha; measureed by thpse two, one who has grain of that quantity
is one 80 called as kus'ualadhanya, one having kus'ula grain, or
Kumbhimdha.nyap., or one having Kumbhi grain. Tbere, he who has
corn sufficient to maintain his hmily for twelve days is a Kus'ula-
A Kumbhi-Dhany(!, however, is one who has corn sufficient
10 to maintain his family only for six days. One who hss corn
sufficient for three days only is Tryahika"\l. He who has corn
for tomorrow is a S'vastana. He who has not a S'vastana is an
as'vastanall. 128 (1)
Yajiiavalkya, Verse 128 (2),
15 (2) Or one who indeed lives by gleaning ears of corn;
of these the one later is superiol' in order. 128.
up of the corns from the abandoned
stalks of rice, &c., is sHam; picking up of el\ch individual abandoned
grain is unchc"\lap.. S'ilam and Uncho,a form the, compound S'ilonch-
20 By tbat i e. by the s'i/onchha(! jivet, should one snbsist,
0/ these,l'our viz. the four BriLJ;tmalfs possessing lws',tla
(quantity of) grain and others parap. parap., the one later i,e.
mentioned subsequently, sreyan, is better i. 6'. of a higher grade,
is most praiseworthy.
25 Though this has been mentioned in the context of the
twiceborn, yet it is applicable only to the BriLl;lmaJ;la, because
of their learning, patience, &c. }<'or so also Manu'.
"Without malice towards the created beings, 01' with very little
malice, such subsistence as may be possible, resorting to that alone
30 should a Vipra live when not in distress". And as also after premising
by a reference to a vipra, has been stated' "one should be a
lctts'ula-DMnya or a Kumbhi-Dhilllila".
1. Oh. IV. 2. 2. Oh. !Y, 7.
Yd.iiiavalkya ]
VeTllo 128.
327
This moreover, has heen stated in respect of a richly endowed
and highly selfcontrolled YIZYl2vara, and not in regard to any
in general. In that case, there would he contradiction
with the text \ "One who has more than a triennial supply of
food that vipra may indeed drink Soma n. 5
Moreover householders have heen spoken of as of two kinds
in these passages. As says Devala :-"Of two kinds is a householder,
the YlZylZvara and the Sft/ina. Among these two the Yftyftvara
is superior, as for him are probibited sacrificing for others, teaching,
acceptance of gifts, and of heritage, accumulations. Engaged in six 10
kinds of duties aud possessed of servants, quadrupeds, houses,
villages, wealtb, and corn, and following the people is a Sft/ina".
The 8' IZlina again is of four kinds :-One who sustains
himself by the six means, viz. sacrificing for others, teaching,
accepting gifts, agriculture, trade, and tending oE cattle. The 15
other by three modes viz., sacrificing for others, and the rest
(two). By means of sacrificing for others and teaching, still another.
The fourth, however, by teaching alone. As says Manu'. " Of
these one follows the six another proceeds by three, one
by two, while the fOlIrth gets his living by sacrifice. " Here, 20
moreover, by the text. "The acceptance is an additional mode for
the vipra" the means of livelihood of fl Sdlina have been pointed out.
Of a Yftydvara by the text: "Or one should live by the gleaning of
ears oE corn and 128 (2)
Here ends the chapter on the duties of a Householder. 25
Viramitrodaya.
Now as the means of accomplishing both limitations npon the
"ocumulation of wealth acquired by one's calling and BB pointing ont its
fourfold character, the Anthor states the means of livelihood of "
yayawara
Yajiiavalkya, Verse 128.
A granary capable of storiog grain sufficisnt for maintaining the 30
family for twslve days is Xus'a!"" One possessing brain of that measure
i, one having K,daladMlnya. The pot which can hold grain sufficient to
maintain the family for six days is K",,,Mi; one having grain of that
1. V.ree 124. Soo above p. 321. 1. 15.
2. Oh. IV. 9.
[
YdjnavalkYd.
Ver86128.
quautity is a RumOki-dMnyaha. One whose grain Btore is sufficient for
three days is a TryttM/,ah ; svastanam extending to tomorrow; one whose
store of grain cannot the morrow is as'vastanal},. Thus of four kinds, "
Yd.yttwara householder should subsist On gleanings from the ears of COrDS.
5 Among these four, whether 8 S'd,li1la or a YdyCtwara householder, the
one following later is more worthy. Picking up the earB of corn of
paddy and the like fallen on the field or the threshing floor, is S'ila ;
and taking up One by one tbe paddy corns of like kind is unchahl},al},.
The word wtt, 'or,' has been nsed with reference to the aforestated
10 satiM ill regard to his lIvelihood. By the (use of the) word api, 'even'
has been included the taking up of Nivara and the like. So alBa
lpastamba "By the picked up gleanings; alBa auy other unappro_
priated" (128). .
ThuB in the commentary on Yjaiiovalkya ends the Oha pter on
15 the Dutie8 oj a Hou88-1,oldm.
Snana or Samavartana.
It ,honld be noted thot Dhopters III and IV, treoting respeolively
of morrioge and lhe dnlie, of householde" follow immediately the Dhapter
on the duties of Bt'ahmacharis. The conclusion of the Bra.:q.mllchllrya wa.s
20 an important epoch ill n. man:s life and was celebrated with proper a.nd
adequa.te ceremonials. The moat important was the ceremony of Snaua
or Sama.vurtana, which was performed at the end of the Bmhmacharyo.
period to mark the termination of the educational course. Originally the
ceremony was performed only for those who had finished the entire course and
25 performed all the those who had merely committed to memory the
Vedas, but were una.ble to expound me.:.ning were excluded (3i;;<l1 '"irrrrrir I
., In course of time it oame to be performed for all. In the earliest
times it was performed only on the completion of the entire education
and cnme to be regarded as lL Sari1'a Sanskara. The ritual as desoribed
30 corresponds to the convocation of the present day. The ceremony Was simple
but very significant. On an auspioious da.y the BralJ,macharin wns to seclude
himself in the morning till the noon, when he bathed and put on a new dress,
after h.ving relinquished lhe girdle (mekhali), deerskin (ajill") his p,rap-
hernaia during the student day!!. After ,the kindling of the fire Ilnd the rituul,
35 he proceeded to the public assembly where he was honoured, the preceptor and the
student both were honoured n;r;.d given a. dress of honour and the Dakshi.l?D. (see
A,'valayana Gr: Bnlra 3-8 IX 2. Mann Dh. II. 245. Banska,. ill:ayukha
pages 44-48 Gharpure'i! Edition j Viramitrodaya BaD,skarn. Pra.kas(], 4 P. 575.
MaitroY\1iy. Grihy. Bulrn I. 213; Bee also Dr. A. S. AIlek.i'B,Ednoalion
40 in Anoient Indla pp. 38-41. where a brief eumlIio,y of the Sain.varlana iB
given.
CHAPTER vi.
OF THE DUTIES OF A SNATAKA..
Thus having described the S'rauta and the Srnarta perfor'
mauces for a householder, now the Author describes the vows! for a
Snata,ka, beginning with the Bath,' the observances necessarily to 5
be perEormed by a consisting of obligatory' precepts and
prohibitions" and those mentally determined' '-:pon.
The vows for a Snfttaka to be necessarily performed by a
Y1ijiiava,lkya" Verse 129.
One should not wish to get wealth obstructive of the
study of the Vedas, nor from here and there, nor by an
inconsistent occupation; moreover contented should one
, alwa,ys be. 129,
]0
:-For "cceptance of gifts &c., 15
and the like means of getting wealth have been indicated. There a
. special rnle is heing stated: Swadhyaya virodhinamartham,
wealth obstructive of the study of the Vedas, even though not
prohibited, neheta" one should not wish }m'; na yatasta,tap., 1101'
jr'orn here and there, i. e. not from any perBon of nn' 20
known
6
character; na, viruddha prasangena" nor by an inconsistent
occupatian. Inconsistant i. e. sacrificing for one for whom' sacrifices
ought not to be performed; oCClIpations snch as dancing, singing
1. vows referred to for the thrt.8 kinds of Bee note
on p. 228. 3.'80 see further Oll, verses 152-166.
2. ijftt:nq['{R:f-a Blijijl has to tl1ke the bath after which he enters
upon the vow,. He is alec called aHWfiji1r, Generally one who hllB
completed hi, ,tudy .nd returned from the house of the preceptor.
3. iEtRr-injunctions of a character.
4. R"if1:l- ') of a nega.tivB or ubstemious Dature.
5. See 3'[1'l1011'l'f <WlF[t<l Wfr lj<f(il 'I 'lit RIt'lrl\'rrn >!r ... Al,o tho
qrlR<llf i'f?i: '1
6. whose character is not known.
7. aT'J:fl\i1j'-One \vho h e:!clucled :from the privilege of having a
IJ[LCrifiee performed for him.
42
330
[
VcrBo!! 129,
5
10
&c., make up the compound
oE that 110 wealth should
understood the context.
'inconsistant occupations'.
be desired for. Th us
By means
is to be
The repetition of the negative particle with each is indicative
of a Pmyudasa'. Even aU along in this chapter the negative
is nsed in the sense of a Paryndasa. Moreover, even when wealth is
not obtained, santohi i. e. absolutely satisfied, bhavet, one should
be. By the word cha, 'moreover', is meant that one should be also
self-controlled; vide the text of Manu' "Posting oneself upon
absolute contentment, one desiring happiness should be seIE-controld."
Viramitrodoya
Now for the aforest"ted Snll.tako of three varietiea the Author
mentinns the duties of observance' and avoidance
1. An exception; the two words and have to be lJot;;!d.
The rerider is referred to the note at PP. 242-243 of Ghl1rpure's English
TrnDallltion of the Vyn.wabara. See also Jo.imini X. VI. lflrrq-\f[:
=<:f :t1flq. H Where the lending clause of a pussllgo
contains fL general for the periormance of an act and there is n profiibit ..
ion of it under circulb.stances, the prohibition is to be taken as fl,legitimate
exception or This is illustrated in cases where a general affirma-
tion is given and the generality is n.fterwards circumscribed by qualifications
and limitabions. The most familiar in!!tance is the way in which
introduces the rule BS to exclusion from inheritance thus
1 Gfs:, which has been
da;,ed by Oohbrooke thus:::"
c
The Author an exception to what has been
said by him respecting the succession of the SOil, the widow &e.' 'l'bis pl1esBge
is in thE: nature of a ParyudusR and not This aspect oi this and
its import'lllce On the law of inheritanoe will be appreoiated by the flict that
being Paryudasa it canD.ot possibly extend beyond the time when the inheritance
opens; they rtfer to that time only; 65 is made clear by ViJ'nanesva1'a. He
g"e, a step further and .ey. 'I i'! m+!,"", I
;fi'f:ii;f\iiI 'll'llll(ff,,'lt'l I
This pa"y-udasa find the maxim and rules relating to it oecur cannee ..
tion with the treatment of or declaratory assertions having for their
purpose either prc.ise or blame 1 Arthavaaa passagos
are of two kiuds, being either compliments of Vidhi p1l6SllgOS, or of
pn.ssllgee. Tilia agl1in is of three kinds and
2. Dh. IV. 12.
3, (i[i'ri'ioj-'!';;l!I'l; Affirmative and negative duties.
l'djiravalltya ]
VerMB 1.20-130.
whom wealth my ve 6s7aed?
Yajiiavalkya, Verse 129.
331
Swildhyayabhyasavirodhinam, 'obstruotive of tbe study of the Vedas',
whioh is the means of getting near the Supreme Lord; artkam, 'wealth',
i. c., money; nahata, 'one should not wish' i. a. one should not seek;
'from here and there' i. e. from one whose character is not 5
bown, as also from a paUta and tbe like, never should IDl1ney he sought
for. Viruddka' inconsistent' i.a. gambling &0., prasango, 'oocnpaliqn',
snob as attaohment to singing and tbe like. 'If you do not give, tben
you will have suoh and suoh a oalamity', thus oonfronting with a
calamity, by suoh IDAans, never should money be sought. So also 10
Manu
l
: "Never should one seek wealth through exoessive' attaohment,
nor by inoonsistent oooupations".
Scmtos1ti, 'contented " i. c. even when money is not obtained,
aevoid of thirst. By the use of the word cha, 'moreover', oue should also
be self-oontrolled. For Manu' : " Posting himself npon absolnte oontent- 15
me nt, one desiring happiness, should be self-oontrolled." (129,).
Fl'om whence, then, should one seek wealth? So the Author says
Yajilavalkya, Verse 130.
One may ask for wealth from a king, an apprentice,
a sacrificer, when afflicted by hunger. One should avoid 20
hypocrites, sceptics, heretics, and those who act the policy
of a crane. 130 .
sidan, by 'hunger affiicted, i.e.
BulIering, the SnlLtaka rajilo, from a Icing, who,e histOl'Y is
known, antevasino', from an app?'entice, as will he defined further 25
on; yajyat, also from a sacrijicer, i.e. one for whom a sacrifice
may be performed, one may take wealth.
1.. Oh. IV. 15.
2. 'ft !Pi'f: <r I? i%' u!rrur:
tI Through pursuits to' whicll men oleave' e, g. music and dancing. Medhatithi,
NaraYflI;ln.-interprets the word as " with too great Bagerness" Bupler,
3. Oh. IV. 12.
4. 3l#r'!I<\\-WCi 'Jtii1i 'I<li ofrti;- 3l,'1-liere it may apply even to a pa,t
student-and more appropriately, as he is more likely to respond to q for
plone!! the <;Ine trn.inin
9
, .,
332
Mit!l.[{shara.-PcrB01U,' to be avoided,
[
Verse 130.
By the expression affiicted by huuger it a,ppears that one who
has obtaiued by partition etc., property sufficient to maintain the
family, should not seek wealth from anywhere.!
Moreover dambhikahaitukadln, hypocrites, sceptics, etc., in
5 all undertakings i, e. worldly,2 Vaidic and S'i'lstriya, va.rjayet, one
shott/d avoid. By the use of the word eha, [!nel, is intended to indicate
the imposters and rogues. As says Manu': "Heretics, those who
follow forbidden occupations who follow the policy of a cat,' imposters,
rogues, sceptics, and those who act the policy of a crane, one must
10 uot honour even in speech," .
One who performs "eligious acts merely with the object of
beguiling the people is dambhi, a hypocrite. One who raises doubts
everywhere by the force of his reasoning is haituka
fi
, a sceptic. Those
who have taken to an order of life opposed to the dictates of the three
15 Vedas are pakhandinap.', hretics. "Who acts like a heron" :-one
whose behaviour is like that of a crane is bakavrtti, a cheat,
as says Manu
7
"That person, who with a downcast look, of's
1. And not from anywhere, Be must discrimiate from whom to accept
and from whom not.
2 e, worldly Rcts, and also those under the :trin
and ",Iif i. c.
3, Dh. IV. 30.
4. tlJe'policy 01 the cat. Tho reader is referred to
the well-known episode in tbe .M::llbfi.bharllta where n. guardia.n cat was quietly
devouring the mice who were under a sense of confidence in the cat.
5. WfiC;P-Biihler translates as 'logician '-,I sophist' would be better
Medhiltithi explains as Q(<.'ii<F.1 'fir .. if : 1
6. !f1&fU?;r :-i. c, following n. course of life not favoured by the thrOB.
Vedas, nor iollowed by or approved of the schohus in these. The same word
occurs again in verso 192 of the Vynwahilru. Adhyayn. where it is enumerated in
juxtaposition to and ViJnanosvara explains the two terms thus :-'it
'f1'l[o'!iil"lJPl! Q@'lnI'i'J: 1 qmflTS'll 'iT qlql"'iq, 'ffil:
iii'lifl'i'J : 1
7. Dh. IV. 196.
_ .',
r a}iiava'lkya J
Verse 130.
. Mltf1.k8hsrA-BakavrtU
cl'Uel
l
disposition, is solely intent on attaining his own ends, dishonest,
falsely geotle, is one who acts like a crane. "
Those who resort to what is forbidden are those "Who follow
forbidden occupations ", Bidala meaus!l cat; its vow i. e. nature;
333
ooe of whom it is, such a one is he who bas the cat's vow. Hi, 5
chflracteristics have heen by manuo, "Ooe who, ever
covetous, with religion displayed on his flagstaff, a hypocrite, a
deceiver of the people, intent on doing injury, (aod) a iletractor of
the merits of all meo, oue must know to be one who acts like a cat."
8'a!ha(" dishooest i. e. everywhere crooked. With these since nn 10
association (even) is prohibited, it follows that one should not himself
become like them,
Virmitrodaya.
The Author mentions those from whom money may he Bought
Yiijiiavalkya, Verse 131il (1). 15
with hunger' i. c. with a desire for eating. This is only
indicative; by cold' and the like cause should also be uuderstood;
'afflicted,' z 8. Buffering; rajfio, 'from the king' whose good
charact.er is known; antevdsinD, 'from an apprentice,' BS will be here-
after defined; yftj'IIU,' sacrificer' who deserve to have a sacrifice per- 20
formed for them by II priest, , money should be sought'
i. e. the meaning is, may be taken
Moreover
Yajiianvalkya, Verse 130 (2).
Da1nbld, ' hypocrite, ' with a view to deceive people, onebet.king 25
to the performance of duties; 'Iaitukaif, 'sceptic', on the strength of bad
reasoning one creating doubts in nthers in regard to all ritual
performanceR under Vedas and the others; Pftldlandi, 'a heret.ic', i.e. per-
forming "ratas not approved by those who I1re conversant with the three
lores; baka"rttih. 'who acts t.he policy of. crane,' has thus been defined by 30
1. "'II "fl:1'f 'f"l'll'f1-3Hl''1,tllifl I affi'1"'1,,:iln:
l1:JTlT ;n:rr[T g 61fT<:rIFfOf;: I At the end of his gloss Medba.tithi puts the question,
wha.t then is the difference between a and 11 and the answer
given by him may be noted->rq- m>r\ll\VWU '11'9<'1 "'Il:r l'it;rr.o (for 9'1<1
'li"i'ift ;;;if-'[("'!,.f 'f*9Pn \ 31'1 "I (i. c. 'l1<'i'l>iiml'l(
'!Wf'lI","'1li'!.
2. Oh. IV 195,
334
VlramltrodsYI!.-BypocrilC.
[
Yajnavalcya
VeTso 131.
Manu'; " With a downcast look (8S if) doing nothing, (but) solely intent
5 on attaioing his own snd, a rogue, falsely modest, such B one is instanced
as one acting the policy of a crane. "
Theae, in nil observances, whether laukil,a or waidika a sniltaka
should ovoid i. e., drop. By the use of the word ella, 'and', arc
inclnded the vikarmast1,as, 'following forbidden peadi"as' &c. For Manu'
10 also; "Heretics, thoee who follow forbiddeo occupations, imposters,
rogues, sceptics, and those who Mt the policy of a crane, one mUBt not
hOllour even in speech". Similarly': "One who with religion displayed
00 his flagBtaff, ever covetous, '" hyprocrite, a deceiver of the people,
intcIlt on doing injury, a detractor from the merits of all meo, ooe
If) must know him to be one who acts like a cat". (130).
ya.jiiavalkya, Verse 131.
Wearing white garments, having his hair on the
head, the beard, and the nails cut down, one should be clean;
one should not eat in the sight of the wife, nor with a
5 single cloth, nor Sitting together'. 13i
white i.e. washed clothes, garments.
He who wears such is
Page 38. wearing white garments. The hair, the hair ou the
head, and the nails make np the componnd, hair,
10 hair on the head, and nails. He who has liept, low, neecham i. e. by
cutting his hair, hai7' on the head,and the nail, Kesasmasrunakham,
snch a one, as so described.
1. Oh. IV 196.
2. Oh. IV 30.
3. Oh. VI 195.
4. Cf Manu Oh. IV. 35, 43. Bere there is Borne confusion of
construction. ApparenUy the meaning I1Dd import of the second hnJ is that
ODe should not eat within the sight of the wife nor in the same cloth, nor in
the sa.me seat. The rendhJgB are ;:r ;a'1r'4i1: a:pIir<ilfitfFr
B91:1.lfi i. c. not sitting together, but after g6tting up, one shouid eat. This
Bounds rather queer. It appears to be a. copyi!.Jt'e misto.ke in writing ::3"1';''4!1: nftsr
sounds like 11 different :reading-as part of the text itself-the
111st lour letters of the verse according to this reading would ba '1
instead of '!
MitllksbOrll-Always to Ii, al,an.
335
S'uchip., clean, internally, extremely as well, by batbing,
besmearing with ungueuts, and garlands etc As says Gautama' "Tbe
Snataka sball be always pure, sweet-smelling, and batbe regularly'."
Tbe injunction as to sweet-smellingness itself implies a
prohibition of scentless flowers for tbe garland. So also Gobhila
3
5
"He sbould not wear a scentless wreatb except wben it is a wreatb
oE gold and gems. " A Snn.taka sbould always be so.
Tbis, moreover, wben tbere is possibility; as it has been said':
'Never sbould one wear tattered or Boiled clothes, especially
wben tbere is ' 10
Na, nor, morepver, bharyaya, dars'ane, i11 the sight oj the
wife, i. e. wheu sbe is standing before him, as'nlya,t, should one eat,
for fear of begetting an unvirile offspring. For, tbe S'ruti. "In
tbevicinity oE tbe wife one sbould not eat; un virile offspring
is produced ". Tberefore eating in compauy witb her has been 15
even from a distance' dispelled.
lila chaika.vasap.3 na sansthitap., n01' with a single
cloth, nor sitting togethm. After getting' np one should est. Thus
appears to be the context.
Yajiiavalkya, Verse 132. 20
Never should one resort to a risk, nor wantonly
speak unpleasantly: never also hurtful, nor untrue, nor
ever should he be a thief, or a usurer_ 132.
Mitak!hara..:-Moreovel', on any account sans'a,yam, "isle,
au act involving danger to life, na prapadyeta, nevel' should one 25
resort to, i.e. do; such as going to a region infested by tigers, thieves, etc.,
L Oh. IX. 2-3.
2. i. e. bathing IlB a matter of hllbit.
3. III. 5. 15-16.
4. Manu Oh. IV. 34.
5. f'RHII{.-This ha, been rendered literally above. The ide.
is tbo.t even a Buggestion of that kind is inadmissible.
6. See note out 4: out 334, :a-frin:f: getting up' i.e. (it appears) if he Wa5
lying down.
336
Viramitrodoyn-llcV(l!' bfJ a
.', '
[
YdJitavalk11u
Vlwses 131-132.
akasmat, wantonly i.e. without a cause even a little, harsh apriyam,
1mpleasant, i.e. causing pain, words, na vadet, one must not speak. Na
Chahitam nan1'tam wa, nO?' also hU?'tf!tl nor un!1'ue either, though
pleasant. By Oha, and, is included impolite, loathsome speech; one
5 must not wantonly utter; this is the context.
This, moreover, excepting in joke &c., since it has been stated
'With fl preceptor also a joke may be indulged, excepting a crooked
one'. Na, neVe1', moreover, stenalt, a i. e. the taker oE another
oE that which was not given; one must not be, one who earns a
10 livelihood on interest which is prohibited is a usurer, Na, wardhushi
nor should aile be a !lsurer. (132).
Vil'amitrodaya.
Moreover
Yajiiavalkya, Verse 131 (1).
15 Suk/e, 'white', ambare 'pair of' cloth', i. e., wearing cloth;
one who wears, is a S'uklllmba"adlla7'ai<, 'white-c1oth-wearar'. This,
moreover, when there is poseibility; vide the text": "Never should one
wear t.ttered or Boiled clothes, eBpecially when there i8 wealth,"; down
are cnt by whom; Buch a one. S'ueMiy" 'clean,' i. e., should have
20 internal and external cleanliness. This is the import.
Yajiiavalkya, Verses 131 (2), 132.
j\loreover.
Blu11'yCtdarSane, 'in the sight of the wife', i. when he is being
obse!ved by the wite. say 'while seeing the wife.' Sanst1dtai!,
25 'Bitting', i. e., standing np. So [d8G S'ruti: "In the vicinity of (;he
wife one mllst not eat ; nnvirile might be the progeny," so doeB it declare;
'should eat' is connected with all the three also. 131 (2).
Sansrzyanl, 'risk' i. e., involving the risk of the loss of life, e. g.,
going to" region imfeeted hy robbere, tigers, nnd the like; one must
30 not do Bnch an aot; akasmilt, 'wanton', without a scientific reason;
apriyavn 'nnple"Bant' at the hearing, cl1using pain to another; ouch
a speech one mUBt not ntter; a/titam, 'hurtful' i.e., yielding an
undesirable result; anrtam, 'untrue' i. e., false, speech one must
not ntter. ' Wantonly' and 'shonld speak' are connected with
35 all the three. By tbe use of the word aha, 'and alBa', is included
a speech painting to the Bin ot' another and the like. The word eva, 'ever'
always iudiclltes rule; therefore, one taking another's ]Jroperty
not approved by the Sastra is an usurer. "fbving nbtl,ined an equal
irdinavaikya J'
Ii ... , 133.
MltU,.llllr!-Ordiriary ware'.
price, One who offers it at a bigher price, he indeed is called a usurer,
as also he wbo invests at interest" thus has be been characterised by
Ya.ma.. At some plaoe, the reading is (132).
--
v,
YAJNAVALKYA, Verse 133.
Wearer of gold/ and of the Bra\lma thread, having 5
a ba,mboo, and with the lcamandalu
2
, one should circumambu-
late by the right side, the Gods, the earth, the cow, the
vipra, and the trees. 133.
Mitakhara.-Moreover, Daksha,yal).a i. e., gold. He
, who has it, is dfikshayal).i, the wearer oj gold; the Brahma-thread, 10
i. e., the sacred thread; he who has it, is Bra\lmasutd, wearer of
Brahma.Sutra; should have a hamboo stick, should have the
Kamand,alu; thus should everywhere be connected. Here the
repetition again of the sacred thread, although mentioned already in
the chapter on BrahmacMci, is with a view to indicate (the taking of) 15
a second; as has been said by "For the how-
ever there ,shall always be an inner cloth, as also the npper one, two
sacrificial threads, a staff, and a Kamand,alu with water".
Moreover, although generally it has been statad that he should
be 9 wearer of gold, still tbe holding of the Kamanqalu must be 20
done as Manu' has stated. "One should carry a staff of bamhoo,
an'dthe Kamand,alu full of water, the sacred thread, a handful' of
thedarbhas, and 11 pair of bright golden ear-rings."
1. The gold here referred to is in the form of earring ae i", made
clear by Manu Oh. IV'. 36. quoted in the below. Visyarnpa quotes
the following 'l"!9ttr: " " " iirnRr;cai'n I it91'1liil;;;: If'lif W!'l: >It iil>rfii 1(len'fO'f
.fu.
2. See Medhii.tithi on Manu Oh. III. 36.
I " '" W'f'I'I<l;;rrn: <O'mmfi"l. f'f9;'i"fu 'I I and
further on after referring to the text by Bandhayanll, he obBerveB,
f.ifir;t\llrli ,,;;;rfu'llflrrfr r 3lilr W_, <'il'f1lf,,!,, lJG'fiff'[ 9T.
3. Oh. XII. 14.
5. .:M:edhii.tithi.
43
338
l\'lit1l.ksharfl.-Gods, Earth &c to be honoured.
[
Yc1jflavaZkya
VtlrS6 133.
5
10
Similarly, deva.m, god, i. e., the worship of god, mfd, the.
earth i.e., taken up from n holy place, ga.m, the cow, the
and also va.na.spa.tin, the trees, such as the' As'vattha aud the
like others w hich kurya. t, one should circumambu-
late by the right side i. e. these he shonld pass on by keeping
these to the right. Similarly also where four roads meet. As has
been ordained by Ma.nu'. "The earth, the cow, an idol, a
clarified butter, honey, Ii cross-way, one should cir-
cumambulate by the right us also well kuown trees."
Viramitrodaya.
Yajnavalkya, Verse 133 (1).
Moreover, means gold; i.e. the sacred
thread; 'bamboo' i. e. the bamboo staff, and KarnancJalu i. e. with
water. The purport is that when possible 'one should always hold all
15 these four. Moreover, this is only indicative. For says Manu':.
"One shonld carry a staff of bamboo, and with water the Kamantf,alu ;
also the sacred thread and the Veda, and Ii pair of hright gold ear-
rings". Thus, therefore, the word is also indicative of
the Kamal,tf,alu.; Veda meane the hand full hundle of the darbhas. Here'
20 the mentioning a second time of the sacred thread althongh stated in
the chapter on the celibates, is with a view to indicate a second sacred
thread; as says Vasishtha'. "For the snataka. shall he a second inner
cloth, as also the upper one, the sacred thread, the staff, and fnll of water
the KarnancJalu" 133 (1).
25 Yajiiavalkya, Verse 133 (2).
Moreover, Devam,JDeity', i. e. the worship of the god snch as
the linga of god siva and the like; mrdam, 'earth i. e. lifted out; gam,
'cow', vipram; and vana8patim, 'tree'. On an occo.ldon of passing near
these, one should circumambulate by the right. i. e., pntting to the right,
30 one should proceed. 133 (2).
YAJNAVALKYA, Verse 134.
Never must one ea.se himself in the river, the shade,
the roa.d, the ca.ttle-shed, wa.ter, or the a.shes, nor facing the
fire, the Sun, the Moon, the twilight, the wa.ter, a. woma.n,
&5 or the twice-born. 134.
1. The Pipal tree-FicoU8 raligioUt;. 3. ah. ni 38.
2. ab. IV. 39. 4. ah. XII 14.
Ydj.uaudZkya ]
Verslls_ .1'34-135 .
MUQ.ksha'rA-Places Olle, mU8 t'-no_t defile,
. , na mehet, nevcr, must, one in
rivcrs and thc likc easc himsclf i. c., one should IlQt
PAGE 39." void urine or ordure. Similarly also in the cemetery
etc. As says S'ankha:-"Never must one ease him-
self on cowdung, ploughed or sown land, green grass, a funeral pile, 5
cemetery, road, the threshing floor, hill, and sands by the rivers';
because they are the support of created beings,"
So also towards fire and the like i. e., facing the fire auo the
like, one must not ease himself. Nor even while looking at these,
As says Gautama.
1
"Never either facing the wind, fire, Brfil;unaJ;la, 10
the Sun, water, images of the gods, cows, or withiu sight of these shull
one eject urine, flllCes, or (other) impurities (12). Nor IIlUSt one
, stretch out his feet towards divine beings. (13.)"
Excepting these places, after covering the ground with
un sacrificial grass one may void urine or ordnre; BS has been said by 15
Vasistha/. "Wrapping up his head and covering the ground with
unsBcrificial grass he may void urine or ordure. "
Yfljiiavalkya, Verse 135,
One must not look at the SUll, nor at a naked woman
who is relea.sed. from sexua.lintercourse, llor at urine or 20
f86ces, llor when unclea.n, a.t the Ri'lhu a.nd the sta.rs. 135.
must never look at the Sun", although
this has been generally stated still looking at the Bun when rising,
setting, or eclipsed by Rl1hu, or reflected in water, when it has
reached the middle or the day, only ha5 been prohibited; not always. 25
As has been said by Ma.nu': "One must not observe the Sun
while rising, nor at any time while setting, nor eclipsed or reflected in
water, nor when it had reached the middle of the sky".
1. Oh, IX, 12-13.
2. Oh. XII. 13.
3, Oh. IV. 37.
340
Vlromitrodaya.-Eating in wif(l18 oompany.
[
Y d}iiava l7cya
Verse 136-137
One must not look at a "naked woman" except at the time of
A A
intercourse. As says As'valayana.
1
"One must not look at a
naked woman except at sexual intercourse."
released from sexual intercourse
5 i. e., who has finished sexual intercourse. After the intercourse
even a non-naked, one must not look at.
By the word Cha, and, when she is eogaged in eating etc.
As has been said by Manu': "Ooe mnst not eat in the company
with the wife, nor shonld one look at her, while she is eating, nor
10 while sneezing, yawning, or sitting at esse.' (43). Never while
she is colouring her eyes with collyrium, nor when anointed or
uncovered, nor while she is bringing forth (a child) must the best of
a BrftJ:tmal).a desiring good see her. (44)."
Nor also should one look at urine and ordnre. So also while
15 unclean, one shonld not look at the Rilhn and the stars. By the nse of
cha, and also, is intended that one should not look at his reflection in
waters, vide this text';-"Nor should one look at one's' own form
in water; this is the settled rule." (135),
20
Viramitrodya.
Yiijiiavalkya, Verse 134, 135.
Moreover Nadi, 'river' i. 8., its bllUk, since 0. separate mention
of the water has been made; ChMtya., 'the shade' i. e. which is resorted
to by a traveller and the like; 'road', the way;
'cattle-shed', i. c. generallj the resort for eholter by cows; CL7flbu,
25 'water', bhCLBma, 'ashes' is well known; in these, na meketa never must
one ease himself; (134)
Sandhya. 'the twilighte', i. e. the principal. The prohibition,
however, extend, to the voiding of ordure in the twilight. (134).
Arka7n, 'tho sun', in the state of rising &0. so SByS Manu,'
30 "One must not observe the Bun while rieing, nor at any time, while
1. Gr. S. III. 9. 6. The full Butra is 'f",". l'IT'lltL I 'f 'fIT: RI'I1<1.1 'I '111:
I 'f 'fllf 'if?J;'ItJ: I ,<If<'! 'f 1
2. Oh. IV. 43-44.
3. Manu Oh. IV. 3S.
4, Oh. IV. 37.
.. ____ ---1
Yd}navalkY6 ]
VerBII 136,
rainfaZZ.
341
Betting, nor when eclipBed, or reflected in water, nor when it had reached
the middle of the eky."
From the text of A's'valayana
1
:-"Except when having an enjoy
IDent oneself, one mn,t not look at a naked woman at any other time than
the intercourBe". 'means who haB just given np the 5
intercour Be' i. e. who had very recently had iuteroonr.,e. From the nse of
tho word eha, 'and aI60', the wife while having meals &0. So also Manu:'.
"One must not eat in company the wife, nor should one look at her
while she iB eBting, nor while Bneezing, or yawning, or sitting at eaBe.
Never while she is colouring her eyeB with collyrium, uor when 10
Bnnointed, or uncovered, nor while bringing forth (B child) must
best of a BrfiJ;tma". desiring good see her".
1J rine, .or, fmces, also, one must not look at after eBsing, vide the
text: "After eaBing oneself, one must not look at the voidance of urine
or ordure". By the UBe of the word eha, 'and', one's own reflection in 15
water, vide the text:' "Nor should onelook at one's form in the water;
this iB the settled rlile". Alluckih, 'nnclean', i.e. while contaminated on
Bccout of urine &c., one mu,t not look at R4huand alBa the stars. (135).
Y1i.jnavalkya, Verse 136.
'This my thunderboW' &c.' thus the entire hymn 20
should one utter, when it is raining, one' should' go un-
covered; and also one should not sleep. (136).
Bati, while ilis raining, ayam me
vajra.jl pftpmftnam-apahanti, may this thunderbolt kill my 81,i/wisher
oue should utter loudly this Mantra. 25
Apr1i.vrto gachchjlet, oue should go uncovered, i. e., one
should go without coveriug, vide the prohibitiou (in the text)'
"Not' should one run when it is raining". Na cha pratyaks'ir1i.!l
swapy1i.t, and one should not sleep with the head towards the west.
By the use of the word cha, and, is meant that one 8hould 30
not lie naked. Vide the text-" Nor oue aloue iu a solitary house,
1. Gr. S. III. 9. 6. 2. ah. IV. 43-44. s. ah. IV. 58.
4. See Para"ra Gr. S. II. VII. 7. ar<iil" 'f'ljf: 'fI''Il'!-
'1'11['1rqro. I
5. Mr. Manillik trallslates 'he ,bould not go unolothed,' apparently
he takes the 'I as applicable for both '""trn:..
The does not interpret it in that way, nOr the Viramitrod.yo
olso.
6. Monu ah. IV. 38.
342
jor Water and
[
YdjilofJalkya
Verae 13 r.
nor
'
naked, should one sleep" As alED of Manu': "one should not
sleep alone in a solitary house."
Vir amitrodaya.
Moreover, when it is raining from the sky, apravrto, 'uncovered',
5 i. 8. not covered. ayam me vajram pd,pmd,namahanat 'may this thunderbolt
destroy my enemy' thus repeating the entire mantra, one should proceed,
and should not, however, run, vide the text': 'Never should ,one run when
it is raining'. Similarly, 'with head towards: the West'
na swapst 'one must not lie' i. s. one must not go to sleep. By the nse of
10 the word ena, 'and' is also included one with his head turned towards
the north, for the Puriipa' also: "to tbe west, terrible
anxiety; similarly, loss, or death towards tbo North." Harita "Not
with the head towards the North, nor to the West".
yajiiava.lkya, Verse
15 Spittle, gore, ordure, urine, and. semen, these one must
not throw in waters. One must not wa.rm his feet at the
fire, nor must dne cross it. 137. '
spittle, an excreta, asrk, gore
i. e., blood; S'akrt, ordure i. e., freces; the rest are well known;
20 these apsu na one must not throw in waters. t:iimilarly
as to chaff and the like aleo. As says S'a;nkha: "Chaff, hair of the
"
head, freces, ashes, bones, phlegm, nails, hair of the body, one muet
not throw into water, nor should one strike water with hand
or feet."
25 Agnau cha padan na pratapayet, one must not warm his
feet at the fire. Nor also must one go across, langhayet, the fire.
By the use of the word cha., and, is lIleant that one should
not throw spittle and the rest into the fire; and
PAGE 40. " blowing with the mouth &c., one must not do at
30 the fire. To that effect Manu': "One must not blow
the fire with the mouth, nor should one look at a naked woman;
1. See Asvalii.yena Gr. S. III. 9. 6. quoted above.
2. Oh. IV. 5.
3, Oh. IV. 53-54,
i
,
I'
c'
\} ,
Yajflavalhya ]
Verso 137.
ViramltrodOya-K"p away from fir,.
one must not throw an impure! substance into the fire, nor warm
his feet at it. (53). Also one must not place it .below,' .
one cross over it, nor also should one place it towards the foot; and
one must not act to the detriment of living beings." (54).
Viramitrodaya.
Yajfiavalkya, Verse 137 (1).
Morever.
8.Mhivanam, 'spittle' i. e. excreta by the mouth viz. saliva and
5
the lika; a8rk. or blood; 8'akrt, 'ordure', i. e. fmces, the urine, and
thBsemen are well known. Somewhere 'poiAonB', is the read- 10
ing. Thus, poisons, natural as well as artificial. These one must not
throw into the water.
Yajiiavalkya, Verse 137 (2).
And again
Agnau, 'in the fira' i: e. towards the fire, the stretching of feet must 15
not be made. Enam, 'this'i. B. the fira, one must not 'cross',
By the use of the word, chao 'and' are included blOWing with the
mouth, and other acts. So also Manni: "One must not blow the fire with
the mouth, nor should one look at a naked woman; one should not throw
an impurity into the fire, nor must he .str.etch his feet.into the fire (53). 20
Also, he mnst not ploce it 'below (him), norshonld he cross it ; and he
must not place it towards the feet, nor should he do anything detrimental
to living baings. (04)
Yajiiavalkya, Verse 138.
Water one must not drink out of his joined palms; 25
nor should one waken the sleeping; one must not play
with dice, or with acts destructive of dharma; nor should
one lie down with the diseased. 138.
water out oj joined hands,
i. e., with the two hands put together, na pibet, one must not drink. 30
The mention of water is indicative by implication of all" drinkable
BU b.tances.
1. Dh. IV. 53-54 Medhatithi .dds, while seated on. cot orbedste.d,
one mnst not pla.ce fire below 8. g. in a grate.
2. .. -a\l imaginable substanoes which are
Acts to be avoidlltt
[
Ydjiiavalky
Ver8d 128.
Him who is superior to oneself in learning etc., s'ayanam, na.
prabodhayet, while he is sleeping one must not waken, vide the
special rule' : "One must not waken oue who is his superior."
kridet, one must not pla.v with dice, and
5 the like; dharmaghnai\l, with acts desttruetive of dharma, such as
destraction of cattle and the like, Vyadhitai\l, with the diseased i. e.,
Buffering from fever etc., in one place, one must not lie down na
samviset, i. e., must not sleep.
10
Viramitrodaya.
Anjalintt, 'with joined hands', i. e, with the two hanlis pu,
together:; jal.m na pibet, 'one Bhollld not drink water'; s'ayttnamt
'aBleep', i. e. when Bleeping, na prabodhayet, 'should not wakeri', i. e.
should not disturb him in sleep. ilioreover, 'with dice', na k?'idet
'one must not play', dllarmaghnai/;, 'destructive of the dllarma', Buch as tbe
15 degraded and the like, "yadhitairevtJ., 'or with the diBeased', na s'ayeta, i!I
. 'one mUBt not Bleep'. This ie the meaniog. Some', however, construe' :!i
it. as, 'one must not play with such as are destructive of dka,ma.' (38)
Yajftavalkya, Verse 139.
One must avoid forbidden acts, the smoke of the
20 dead, orossing the rivers, and resting on hair, a.shes, cha.ff,
charcoal, and potsherds. 139.
Acts opposed the usage of
the country, the village, Dr of the family, one must avoid, va.rjayet i
pretadhuman cha, and also the smoke arising from the dead;
25 crossing tbe river by Bwimming, one should avoid; this is the context.
sansthitim, sitting on the hair &c., one should
avoid- By cha, and, is meant, also upon bones, cotton, and impure
objects,
Morever,
Viramitrodaya
Here, acts not particnlarly prohibited, hut proscribed by Manu' &c"
e. g. in 'one mnst not cut the nails, the hair' aud the like, BUll an act
1 .. Manu: Dh. IV. .. -- -, -'---.
2. Apparently this has n reference to the This and other
.afaranc.e or. helpful in determining the dnteeo! hoth the authors.
3. Db. IV. 75,
]'
V6rB8 140.
rsPOrt-t!\8uelang COWl
whioh is opPoBed to the uB.ge of the ooutry, or Of the fa1ni;ly, otie mUBt
avoid. Pr8iadkuman 'Bmoke of the dead'i. 8. contact with the Bmoke from
(the burning of) the deaa body; with the arms, naditaram 'croBsing the
river', as alBa Bitting on the hair &c. one Bhould avoid. This is the
meaning. By the use of the word aka, 'and,' are .dded the cotton, 5
&c. So also Manu': "One should not reBt on the hair, ndr the ashes,
charcoal, or the skull boneB, nor cotton, and bones, nor the chaff, if one
desires to live a long life".
Yajfiavalkya, Verse 140.
One .must not re:port a sucking cow, nor must one 10
enter anywhere by a non-:passage; one must not acce:pt
from a king who is covetous, and who transgresses the
Sf astrtl. 140.
Mitak?hara.-A .cow drinking the milk etc. of another, one
shonld not report to another, nor also ehould he ward her all'; 15
adwarel.la, by a non-passage i. e., in "bad way, at any place i. e.,
in a city, village, or a temple, na :praviset, one must iWt imler;
nor' also, na cha, ehould one accept, :pratigr1ll.ll.liyat from
a lcing" rajfia.p, who is miserly and acts in transgression of the
S/ilstra. (140). 20,
Viramitrodaya.
And also, dlwyaniim, 'sncking', i.8. feeling the c.lf, gam, 'a
oow', of another nadla/lsldia 'one shonld not report' i. 8. one should not ..
tel! another. through 110 non-passage' i. 8. by a non-entrance
i. e. not used by the people, one should not enter a village, or a town and 25
the like. of one who has transgressed the
S'astra', i. e. who has overstepped the limits of the S'asira'; lubdhasya
'covetoIlB' i. e. even when there is wealth, one who doss notw;sh to
spend, 'from a king', i.8. from " roler of men,
one mnst not accept a gift. (140). 30
Verse 141. ...... ' . .'
As regards receivfng a gift, the bUtcher,tlle wneel-
man, the flag-man, the :prostitute, the king; blemished ten
times are these, than ,each one :preceding in the order. 141.
1. CIl, IV. 78,
44
346
Wl,o gift. to b. avoid.d?
as regards receiving gifts,
also as to those obtainable, the five beginning with the butcher, aud
the rest, purvasmat purvasmat, than each one preceding each
one succeedi/lg is das'agul).am dus'tatJ., ten times blemished.
5 Suna Means slanghtering of animals; one whose profession is
this, is Suni, the butcher. Oue whose occupation is the butchering of
animals; chakree the wheelman i. e., oilman; dhwaji flagman' i. e.,
wine seller ; vesya. the prostitute i. e., II public woman; naradhipatJ.,
the King, has been defined before.
10 Viramitrodaya.
The Author points out the extreme prohibitedness of the accept-
u.nce of a gift from the king as aforesaid
Yajiiavalkya, Verse 141.
S'ilntt, is the place for butchering animals; there, one appointed
15 for butchering is the 8'ilni, 'the butcher' ; c1!'tkri, 'the wheelman' i. e. the
oilman; dkUJaji,' 'the flagman' i. B. the wine-seller; ves'ya, 'a prostitute',
i. e. a woman living by prostitntion ; naradhipal}, the 'ruler of men' i. e.
the annointed particularly haviug the afore stated faults of
covetousness &c. These pratigrake 'in the matter of acceptance of gift'
20 having been rednced to a state of unacceptableness purvilt purvilt, 'than
each one preceding', das' agu'!}am, 'ten times', yatkottaram 'in the succeed-
ing order', 'are blemished' i. e. beget sin for the acceptor.
So also Ma.nu': "One wheel' is equal' to ten slaughter-houses;
a flag' is equal to ten wbeels; one proBtttute is equal to ten taverns,
25 and a kiug is equal to teu prostitutes (85). A butcher who keeps
ten' thousand slaughter houses, a king is equal to him; tbe acceptauce
of II gift from him is terrible (86) He who accepts from a king who
is covetous and who IIcts contrary to the s' astra, be in succession goas
to tbese twenty-one' hells (87); viz., Ti\misrll,' Andhatilmista, MaM-
1. Mark here the expre.Bion eq;;fl. It haB "referenoe to the mark of a
flag indioative of a a. tarern. means the sign of a tavern . .
2. Oh.IV.85-91.
S. "!ill'i. D. of the oilman; the oil-preBS ;
4. t e. ss bad 8S.
5. Another reoding iB
6. MedMtithi BayB the figure twenty-one is only indicative.
7. <irii'n;r-The hell whare pitoh dorkne.s prevail.. twenty-one bell.
mentioned above antt with Karaka.
Yd.inavaUcya ]
Vorse li2.
MltAksharA-The /o,ll .
aurava,. Ramava, the KMasutra hell, as also the Mahll.nllraka, (88);
he Sanjivana, Mahavichi, Tapana, Sampratapana, Sang.Mta,
Pfltamrttikam (89), Lohas'ankha, Pauthtl.ua, the
I'!\lmali' river, Asipatrn.vana, Loha' and the Karaka (90). Knowing
his, learned Br!l.J:tmaDs, who study the Vedas, desiring bliss after death; 5
10 not acoept gifts from a king. (91). .
The Author describes the rules regarding study
Yajiiavalkya, Verse 142.
Of the AdhytJ,yas, the Upakarma on the S'rdva7fi or
by the S'ravil,}a, or the Basta; but if the herbs' have appeared, 10
m the fifth of S'rava'l}a. 142.
1. orr.Q5r i, the river of hell. _
2. i;r and,""" .re to be 'taken as two ,ep",.te. has token the
,wo together as which would not make up the numher twenty-one.
3. i.o. When vegetable growth appears to eprout up. This has
. really a reference to firet 'prouts of the . future crops, when all .the
l.gricultura.l operations have the first Bign of fruition, 8 convenient interval ia
hhen avail.ble lor resuming study. This probably wa, the beginning of thee
bducational Term. India. is nn agricultural country, and_ the Indo .. arya.! & PIe--
bminently a.gricultura.l race. This period of a.n intervli.r-ater the agrioultural
operations of preparing the gronnd by burning, turning, sowing-primary Bnd by
br.a.nsplantation-when the sprouts begin to grownp, there is a oonvenient respite
til the crops appear and are ripe for gathering. This interva.l was inaugurated by
the ceremony of oommenoing the I!tudy and of refreshing those whioh had
beeu blurred by time. a:r<f'r1!T'IT :miimrqfUTTi!T "f
f.Rr'iR 3T1"fllfof,wr <T1f '1>1\ was the if...., devised to ,nit
the beginner 8e well as the old stlldent rejoining the aca.demy after the vaoation.
That this WIlS primarily mea.nt for members of an noademy is olear. ]3,nt a.s
as a. class were intellectual students, the beginning a.ppeared to have
been perlormed in great eclat the whole gathering together. As seasons.
vary with regional varilltioDs, the appearance of sprouts must va.ry acoordingly,.
a.nd ao alternative periods of 3lI1:frn', l1{t9IJf, and hsve been given for the.
commenoement of this ritual, the centra..! text marklDg the commencement being
common to all viz, the 'appearanoe of the Rprouts The interval follow ...
ing this viz of about four months was usefully availed of by past student, for
revising and refreshing the past studies until the month of or.l1f-e:r :when the
ami'or Utsa.rjana. (giving up) is to be performed. These two performanoes w.hich"
were "intendedto be observed on masso an.d so observed ma.rk an
tml'0rtant in of the ye., of an .Ar1a's life,1'[ot only
348
Updkarma.
[
Y djnatalkVa
,VBr86 142.
are studied are (known as) adhyayaa
i. e. the Vedas; of these the upa.karma i. e. the beginuing, one should
. perform upou the appearance of the herbs, on the full-moon day of the
month of S'rilvaCla; or on a day which is in conjunction with the
5 S'rava1.1a constellation, or on the fifth day, when in coujunction with
the asterism of Hasta, according to the rules of one's own
When, however, in the month of S'dtvaCla the herbs do
not appear, then one shonld perform it III :_-
Page 41" the month oE Bhfidrapada on the asterism of
10 S'ravaCla.
After tbat, for four and a half months, one should study the
Vedas. So also Manu
'
:-"On the S'ravaCla, or on the
having performed UpCL/carma according to the prescribed rnles, a
Bra\lmaCla Hhould attentively study the Vedas for five months and
15 a half."
Viramitrodaya.
Now the Author mentions the ritual which is part of the study
of the Vedas, and called the U pll.karma and the Ut,arga aleo
Yiijiiavalkya, Verses 142.
20 Those which are etudied, are udhvl1Vas i.8. Vedaa; the ritual in
qonnection with these is known as the Upftkarmll, on the S'rftvalli i.e.,
on the full moon day of the month of S'rftvul'll, or on "day having the
constellation, or on the fifth day of S'rftva'[!a having the Hasta
constellation, people should perform according to the ritual prescribed in
25 one's own gr!'Y'" 'the appearance of the herbs' goes
a(ter all the four; itB meauing is, appearance of teoder blades of the
paddy and other crops. By the word t", 'if', is intended that when in
the month of s'rapal'a there is the appearance of crops, any other tims
for the Upallarma is excluded. When, however, in the month of
30 S'raV,,!,a, owing to want of ehowers, there is no appearance of crops, then
in the month of BMdrap"d", on a day with the conjunction of the
directing the showers and other blessing!] of life are worshipped, but 80 very
prominent part has been assigned to the in tbe Y":Jurvoda ritual; for, beginning
with the primceval patriarchs, a long line of persons eminent in their own sphere
of intellectual and other nctivities is remembered and homage done to all, the
list concludes with his own anc,s\o,s in the paternal and natern",lline.
- 1. Oh. IV 9ii. '
---------------------._-----
349
S'ravana asterism, or on the full moon day, that. sn611111"1,e performed.
Bo the 'Bawl1rcha-g'rl1ya-parishi!hpa : "Owing to want "of sholVers, if
crops do not appear in that month then in the month of B'kadrapada
on the S'ravaM constellation, that is intended". Manri" "On the
s',a.a'.'i, or on' the having performed the Upakarma 5
according to the prescribed rules, a Br!l.1;tma!)a should attentively stndy
the vedas for five months and a half." Thus is the interpretation of the
authol' of the and others.
Really, however, by regard to the difference of the S'akTtas this is
an adjustment of the optional rnle, vide ti)e text: "Up!l.lrarmais, however, 10
performed respectvely by the folio wars of the sama" RK, and Yajurvedas
on the Hasta, and the parva when these do' not have any oon-
jnnction of Stars." Thereby the Rasta of the Bhildrapada for the sama
singers, the S'rava!'a of B'rava!)a for the followers of the RgverJa, and
when that is not possible, S''l!ava!,a in Bhadrapada; bnt for' the Yajur- 10
vedis, however, the s'rava!'i; when that is not poseible, the fifth of
the first haUol S'rava!!!". There also when tbese are not possible, that
EMdree (pur!)iml1), stated by Manu is ths time for Upil.karma. "The
conjnnotion of the constellation of Hasta is not intended on Panchami."
Bo alao Vrddha Gargya: "If the S'rava!!a oonsteUation be affected by 20
a parva, or bad star, or by a conjunction, the Upriharma may inth",t caS.B
he,on the fifth of the brig.ht half of s'ravana; or eoven if a 8ankrama!,a
or to. he. on the Pauri}ima the Upakarma should be per-
formed on the fifth by the Vaja8aneyi8".
For the Yajurvedi's Baudhayana mentions also another time: 25
"On the Pa,mJama8i of s'raVa!,a, or of having performed the
Upakarma one should study".
In Bhavi!hyottara: "On the Upakarma day has been prescribed
the tarpa!,a of the one should perform along with the Bril.1;tma!)",s
by contemplating god. with devotion." Also, "WbAn the Bky is 30
covered with c1onds, oh P{l.rtha I and the bottom of the Earth is muddy,
when at the end of S'rava!,a on the Paurnamasi the day d.wns, the
wise man shonld perform the bath according to I,he ritual of the S'ruti
and the S'mrti ; then to the gods as also to the one should offer
tarpa!,a with good water; for the upakarma as well as for the Utsarga 35
having gathered together at the proper time, one should prepare
of the darblta and then offer them the tarpa1,a. Again having prepared
the seven beginniog with Gaut.ma, and having worshipped them
according to capaoity, offer them tarpa!!a and exalt the family". Va1!Sam,
family i.8., the family of the Uddl,aret, 'e".lt' i. e., repeat. 40
.....
1, Oh. IV. 95.
350
[
Y djiiaua'kya
Verse 143.
The "While the are being
aprin kled, one who, resorting to the drinks by receiving
on his body the sprays of water diecharged by the aseembly, surely the
water also for gods, Brl1hmaMs and their descendants &c. and the Sudms
5 and others, will bring them even the other-worldly fruits; there is ,no
doubt about this." 'Drinks' i. e., receives; 'assembly' i. e., the people
collected for making the tarpa?,a; 'Intervening space' i. e., the place
between people making the tarpa1}-a and the effigies of Gaut"ama and
others made out of Kusa grass. Here in the matter of falling in the
10 middle, the S'udra . also bave the privilege. (142).
The period for the ritual oE Utsarjana
Yajiiavalkya, Verse 143.
Of the month of on the RohiJ)i asterism, or on
the eighth day, at a watery place, one should perform the
15 Utsarjana of the Chp.andas, outside according to rules. 1l!.3.
wa, of the month of Fau?ha on the Rohi1'!i asterism or the eighth day,
bahip., outside the village near the water. .
Chp.andasam, oj the i. e. the Vedas, according
20 to the rules ordained by his own utsargam kul'yat, one
8hould pe?jorm the utsarga.
When, however, the UplLkarma falls in the month oE
Bbadrapada, on the first day oE the bright halt oE the month oE MlLgha,
one should perform the Utsarjana. As has been ssid by Manu': "In
25 tbe month of morever, a wise man should perform outside,
the UtsarJana on the bright halE oE MlLgba wheu reacbed, in the fore-
noon oE the first day."
After that, having taken rest' for a night and two days about
it, or for II day and night, during the bright fortnights. the Vedas, and
1. two planetB or important stars happen to fall in
the SI1IDe house or CrO!!B through.
2. iiq:u,.-See Dote above. All the Rhis are invoked through their
K1tSa effjies or through n. bEetle Dut for BBCh, and then wntery ablutions are
offered to each name; this is tarpap,a, wll1T.
3. Oh. IV. 93.
',I. Qi!;ofl-4- n,gilt witil two day' tJ\91uding <11'!'ll
Ydj alkya ]
14S.
during the dark fortnights the Angas,' one should study. As Bays
Ma,nu':-" Having in accordauce with the 8' astra thus per-
formed the Utsarga of the Ch(!andas outside the village, one, Dlay
take rest for a night, or for a day and night. (97).
35i
Thereafter one should diligently recite the Vedas during the bright 5
fortnights; and the A.ngas of the Vedas all of them duriug the dark
fortnights one should study. (98)." 143.
Viramitrodaya.
In the bright half of the month of on the
constellation, or on the eigbth of the dark half of ballir, 'ontside' 10
tbe towD,jaltinte, 'at a watery place' i.e., near some water,
'of the the ,oet catJ,ed the Utsarga in the form of giving up
of study,vidhivat, 'according to rules' i. e., under the ritual as stated
in one's own grl}ya, Kuryrit, 'one should perform'. This is the meaning.
T'he plural 'Kuryul}.'-'they should ,perform' is by regard to the 15
assembly ofthe Brnl;lmaJ;las. by reference to the text' cited before "One
shonld perform Itlong with the Bro,l;lmaJ;las."
Here, moreover, 'on the Roh;,!,;' is in regard to the Bavl}raha' so
says Mis'ra. Tbis, morever, is for the Upt},karma in the When,
however, the Uptikarma is in the Bhridra, then on the fifth of the bright half 20
of Mtigna is the UtBarga, vide the text' 'five and a half', and also on account
of the text': "In the month of Mtig".'1- when the first day has arrived, thus
having performed the Ut8arga according to S'a8trri and outside."
These two performanceB althoogh seen in the text of Manu as
having reference to no other side and although referred to as part of 25
study, are also observed by although not studying' If the
Utaarga is not performed at the time (preseribed) for the Utsarga, then
it may be performed even on the S'rava'l}a, aB it is a permanent per-
formance, BO says Mis'ra. Manu' mentions the act after Utsarga: "Accord-
ing to S' '1-.tra, baving this performed the UtBarga of the 30.
outside,one may rest for a night with two days, or for a day and night ;
1. The six Vedanga i. miff[ m f.!,,;i;
2. Oh. IV. 97-98.
3. Of the j Bee p 349, 28-30 1. above.
4. In reference to tbe 'ISfI'''l i. ,. followerB of the
Ii. Dh. IV. 95.
6. Mllnn Dh. IV. 96, 97,
7. Oh, IV. 97-98.
5
Virnmitrodnya-Thrllll days anadhydyd,
[
Vm'811 144,
but tbereafter oue should attentively repeat the in the bright
halL" Harita: "Five months and a half having elapsed, he gives up
or five, or six; for three days no study; five days according
eome". (143).
The author mentions the periods of non-study
Yajiiavalkya, Verse 1M.
Three days of anadhyaya upon the demise of a pupil,
a f!,twi1c, a Guru,
l
a kinsman, after the Upftkarman, and also
at the Utsa1'ga, and similarly when a $"'otriya of his own
10 S'ii,kha (dies). (144).
ooe who is stud ving in the aforesLuted
way upon the d,mise of
a l)Upil. a fi,lwilc, a guru, and kinsmen, i. e. when they die try aha
manadhyayali, for three days is non-studyB. For three days
15 and nights one sbould avoid study. Upakarma1)i Utsa.rgakhye,
after the performance of the Upakarma and the ritnal called Utsarga,
three day's nonstudy.
For tbe Utsarga, however, a8 stated by Manu' tbe two alter-
natives of a night and two days, or a day and night, may be chosen
20 optionally along with this.
Swa.s'akhas'rotriye, when a S'rotriya of his own
s'akha'-When one studying his own S'!lkh!l dies, also 3 three days'
non-study. (144).
Viramitrodaya
After the Updkarma, having stated a no-study on tbe occasion, the
Author BtnteB other periods of non-Btudy by eight (ver5es)
1. These term. Qtvik 'l'iP-r<l;:, 'l'/, <rql>'!Fr nnd arr"fr! have been defined by
ra.Fnavalkva above at verses 34 and 35 which mlly he referred to.
2. 3Fl'b-zrr:r suspension of study; the wOl'd has consequently come to
be regarded 0,13 equivalent to a holiaay.
S. See. above P. SoIL 4 Oh. IV, 97 ..
4. 8akke :-School Or perilu6.sion. Particular branch or' school
of Vea . the give, det.il, of the,e Sakha, for ench Veda e. g .
11'1l"l'l'T!iTll;!r <n'Tl'l.n u"lT'lufr 'l\;:[,!oll &'c., The,e are appended to the
'IlijlUT portion of the Vea.,.
I
YajiuJrJalkya ]
VerBsR 144-45.
a
Yajilavalkya, 'Verse 144.
353
After having performed the UpfJ.kar1nu and the Utsarga, similarly
when 11 pupil &c. die, also when a S'rotriya, a student of one's own S'{lkfta,
dies, for all these several reasons, for an interval of three days the
non-study. Band!/u, 'kinsman' i. e., of the same family. By the nse of' 5
the word Cka, 'and', are included other causes of impnrity from birth
or death. (144).
Yajiiavalkya, Verse 145.
At twilight when there is thunder, a hurricane', an .
earthquake, a fall of meteors; or when he has finiShed the
Vedas, and when he has studied the Ara1}yalca', for a day 10
and night. 145).
When at twilight there is a peal of thunder,
or when the sky is oppressed hy a hurricane, there is a disturhing noise,
or when the earth shakes, or when the meteors fall, or when the
Mantra or Brlll;1mal;a is finished, as also when the Aral}yalca is 15
studied, dyunis'am, for a day and night, shonld he ohserved an
anadhyaya (145).
Viramitrodaya.
Sandhyd, 'twilight' i. e" the morning twilight; garjita, 'thunder'
i. e., peals of the clon,ls; nirghdte 'hurricane' i.e., uoise from di.turbance 20
in the sky; bhakampa, 'earthquake' j. e., disturbance from the shaking
of t.he earth; ulkapatane e!la, also on a rail of meteors; On sllch an
occurrence, dyunisam, a day and a night' i. e., as far as its duration, a
non study i. e., suspension of study. Commencing from thep.rticn!.r
part of time upto the same time on the next day is an dM.!a-"s far 25
I1s the duration'; one occurring during that is an dkdUha, vide the text of
Gantama': "As far as the duration, on account of earthquake,
hurricane, and shower of meteors."
1. i'r'l'i1l, violent wind in the sky.
2. The OfI>;O,!,!,S are the portions of the Ved .. which are "'ppoBed to he
oou:;.posed to to recited in a. retired pla.ce. Tiley contain philoBophicftjl
tions. 0 r 3nO it 3l'[\tI'!'I'll.'i(fifif",. c. g. i'tRifrlR"'l"
"i(;it'lHO'!<i>, ,[&OJ\U'!,">.( II
3. Qh. 16.22.
45
354
Viramitrodayn.-DUl'iug the. EdiplJc.
[
Jf4iiIavaik!la
Verse .140.
If, however, the thun'der he at the evening-twilight, then the
suspension of study shall be only for the night; vide, this text of Harita :
"At the evening twilight, if tbere be thunder, for the night; at tho
morning twilight, if there be thnnder, day and night."
5 Vedam 'the Vedas' i. c., the },[antra portion os well as the
A
portion; sanulpya 'having finished'; i. c., the
portion of the for one who hae stlldided theee, a [lay aad
night oaly is the period for suspension of study. (145)_
Yajilavalkya, Verse 146.
10 On the :fifteenth, on the fourteenth, on the eighth day,
on the impurity on account of Rahu, on junctions of the
seasons, or after having feasted at a S'raddha, as also
having received a gift. (146).
on the .fifteenth, i. e. on,
15 the dark moon as well as' the"full, ',. clia.turdi:ts'iamaslitamyam
Rahusutake, an the fourteenth day, on the an the
impurity an account of Rd-hlt, i. e., on the eclipses of the Moon and the
Snn, a day and night should be observed as non'stud y .
. As to the textl, "For three days one must not recite the
20 Vedas when there is the impurity on account of the (death of a) king,
or on acconnt of Rithu," that has " reference when they set while
in the eclipse.
"On the junctions of the seasons," ou the first days, or
Pagea 42* after ha.ving feasted at a S'rfldha, as also having accepted" it,
25 there is to be an anadnyaya for a day and night. This,
morever, refers to S'rfldhas other than the In that case,
2. Of Mann Oh. rv. 110.
1. nr:tlrFf!nr: i. o. acceptauce of an invitation fat the same.
,
3. 'ffi oa::-Tha sr.d,lhns which ara performed
from the oremation day to the oompletion of the arB offered to the
deceased nIone., as he is not joined to the allcesters l4Q.f9IniH and placed a.mong
them, and has formd [l, new trio:;r-.fi. See YaiiiavaZkya 1. 251 and the
on the two verses, and the introduction to Ohapter. X.
Y d;navalliJlIu J
VerSe 117.
M'ltl1kshDrll.-Intcrvention of beasts.
however, for three nights, vide the text':-" Havingaccepiled an
invitatIGln for the Ekoddifhta, a learned Britl).maQa must not recite
Veda for three dn ys,"
Viramitrodaya.
355
Ba1I1,satalw, 'impurity on acconnt of Ri\.hu' i. e., the impurity for 5
having obBerved Baku; in short, on an eclipBe of the Moon and the
Sun. Of the rtu., 'seasons' such as the vern.l and others; Sandhifhu
'juncture,' i. e., interposed on the first; on Buch daye for a day and night
iB the non-study. This is the can text.
As for the text': "For three days one must not recite the Vedas 10
when there is the impurity on account of the (death of 11) king or on
account of Ril.bu", that has 11 reference when they set while in the eclipse.
S',addhikam, 'pertnining to the SrMdha' i. e., connected with a S'rftddha,
Buch as; food, etc., it; or accepted it; after that there is sUBpens-
ion of Btudy for a day and night. ThiB, moreover, has a reference to the 15
parva,!" and other kinds of S'radlla, vide the text of l'IIanu' : "Having
accepted an invitation for the Elwddih.ta, a learned Bril.l).ma\la mUBt
not recite the Veda during three days, a9 .1so during the impurity (on
account) of (the death of aking or onM'count) of RlLhu." Here it should
be re.membered thnt in this impurity of Baku, the non-study is limited ns 20
far IliS its dUration, vi<.ie the text of Gautama' referred to. (1413)
yajii.a,va,lkya, Verse 147.
When ca.ttle, a, frog, a, mongoose, a, dog, a, sna,ke, a,
ca,t, or a, ra,t pass between, a, da,y a,nd night; a,s a,lso a,t the
fa,ll of (the fla,g of) S'a,kra" or its rise. 147. 25
:-In regard to those engaged in study when
cattle &c. pass between; on a dny when the flag of 8' akra iB set
up, as also on the day when it is lowered, a,horatra,m
a,na,dhyaya,fi, for a day and night there shall be an interval
of nonstudy. Having mentioned dyunis' am, before
3
, the 30
mention again of ahorfttra, 'day and night' is for the purpose of
indicating, that in regnrd to thunder" Ilt twilight, a hurricane,
1. Manu Oh. VI. 110.
2. Oh. 16. 22.
3. VerBe. 145.
4. There is a mistake in tho print in I. 6 on P. 42. For ,,",1fT'filfrr &0,
read \l''''I!l1Ffr'r etc.
356
the 80lmll oj dog &-G.
[
YdjnGvalltya
VCrBSS U7-14.S.
an earthquake, a fall of meteors, the period of non-stud y is
as far as the period! (of their occurrence), vide the text of
Gautama
2
: "the Aktllikas are at the fall of a thunderbolt,
an earthquake, an eclipse and the fall of meteors" beginning
5 from the time of the (occmence of the) cause, and continuing upto
the same point of time the next day is aMla; one pervading that, 18
the Aktllilca, non-study as far as the period
This 'however' when it thunders, etc., in the morning
twilignt. On a thunder in the evening twilight, however, for
10 the uight only, vide the text of Harita. "Upon a thunder at the
evening twilight, the night, at the morning twilight, for a day
and night, "
As to what has been said by Gautama' "In the case of a
dog, an ichneumon, a snake, a frog, a cat, for three days and
15 a jonrney also." that has a reference to the istruction for the
first time.
Viramitrodaya.
Ant"r"m, ' betwoen " i.e., at the time of the instruction, passing
between the pupil and tbe instructor, during that; thus cansed by
20 cattle, etc.; g"hmp(Ue ' at the hoisting of S'aba " i.e., when the /lag of
Indra falls; 'rise', i.e., when the flag of Indra is raised, a day
and night is non-study. As to ths text of Gautama': "In ths of
a dog, an ichneumon, a snake, a frog, a cat, for three days fast, and an
outside journey aJso " that has a reference to the instructions given fqr
25 the first time. Here, by the word tu, ' howsver " is a distinction from
the ilhdlihlL 'for the time '. (147)
Yiijfia. va.lkya, Verse 14S.
At the sound of a dog, a jackal, an ass, a.n owl, a
Sama, a bamboo, or of one in distress. In the neighbour-
30 hood of impurities, a corpse, a S'iidra, an a
cemetery, or an outcast.-148.
1.
2. Dh. XVI. 22.
3. Dh. II. 60.
4. Clh. XVI. 7,
,nl
.I..f ....
:j
{
".".
j
1
YdjiiavalT'lI
a
]
V6r86s 148-40.
a dog; a jaokal; gardabha,
an ass; uluka, all owl; a Sama, the Si1.ma hymns; bal)a, a
bamboo; artap., one in distreBs i. e. one in pain.
OE these, i. e. at the sonnd of a dog &c., the stndy is
357
interrupted for the time heing ; also at the sound of a &c. vide 5
the text oE Gautama
l
: "At the sound of bamboo.. VfIJa, oE a large
or small drum, a conveyance, and the wail oE a person in pain."
Gantree, , a conveyance' i.e. a cart.
In the neighbourhood oE impurities, &c., the interruption to
study lasts for the time only. (148). 10
Yajiiavalkya, Verse 149.
In a country which is impure, as also when one
himself (is impure), during thunder and flashes of
lightning, after eating while his hands are' moist, in water,
at midnight, and when high wind is blowing.--149. 15
des'e, in an impure oountry, and
when one himself, atmani etc., is impure. So also vidyutstanita
samplawe,durina thunder and flashes of lightnin.q, when the lightn-
ing flash continues again and again; stanitasamplave, and when it
thunders incessantly i. e. when thunder peals again and again; for that 20
interval there is non-study; bhuktwa, after eating, a.rdrapa.l)ifl,
with hands moist, one must not study; jalamadhye, in water,
ardhara.tre, at midnight, called the dnring the two middle
praharas (of tbe night), atima.rute, and when high wind is blowing.,
though it might be day-time, he should not study for that period of 25
time. (149).
ya.jiiavalkya, Verse 150.
During a dust-storm when the quarters are heated,
during twillight, mist, danger, while running, as also at a
foul stench, and when a has come to the house. (150) 30
a portentous fall of dust, digda.he,
when the quarters are heated, wbere the quarters appear as if in con-
I, Oh. XVI, 7,
358
[
Ydjiiuvulkya
Versos 150-1.5.
ilagration, sa.ndhya.yornihare, du?ing the twiliphts, dur'ing mist'
i.e., foggy weather, during danger, i. e, created by
thieves, kings, etc., (there should be) cessation of study for that
period of time.
D Dhu.vata.p., while running, i. e., while moving qnickly, there
should be suspension of study. Piltiga.ndhe, during/oul stench, while
nasty smell and the smell of impnre objects such as wine and the like is
being felt; when a such as a S'rotriya or the like has come to
the house, until bis permission is obtained there should be cessation
10 of study, ---
yajiia.va.lkya., Verse 151,
While on a.n a.ss, a. ca.mel, a. conveya.nce, a.n elepha.nt,
a. horse, a. boa.t, a. tree, or wa.ste land; these thirty-seven
occasions they understa.nd as occasions for non-study for
15 the time. (151).
Yanam, conveyance;jBuchas a chariot, etc.;
iriJ;lam, or.deBer t Ian d.
*Puge 43. Wbile riding on I1Il et;l,tihereshould he.
cessation from study for that time.
20 Thus beginning with the' passage "A dog, II jackal, an ass,
&c.," these thirty seven causes for tbe suspensiou of study are as of
the I!lIture for the time beiug i. e. co-termiuous with tbe causes,
those versed in the rules as to anadhyayas, understad, vidup..
By the expression' they understand' are included others also
25 mentioned in other Smrtis, as has been said by Manu'.: ., While
lying on a bed, while one is with feet stretched, while one is "itting
on the hams with a cloth tied round the knee" one must not study;
nor when one has eaten meat, or food impure on account of birth
or death." (151).
30 Viramitrodaya.
Yajiiava1kya, Verses 148-151-
S'wti, a dog' ; I a jackal'; gardabha" 'IlD nElS 't is wel-
known; 'an owl'; saman>, 'portion of the Vedas which is
snng '.; bamboo', fl, specia.l kind of with seven strings;
35 distress', i.e., oPT>ressB{l with grief, etc., at the sound of these
1. Verse 148.
2. Oh. IV, 112.
Y'djFtavarlcya J
VerB6 148-151.
359
seven. The msaning of the possessive case should be understood
according as it Buits the occasion .
.Amedllyam, 'impure', i.e., such as urine, etc.; 8'iLVa, 'corpse', i.8.,
a lifeless body; 8'udra is well-known; antyai}. 'lower than the 8'udra';
8m,danam, 'cemetery', the place for burning deaf bodies; paUta/" 5
'degraded', the sinners; anUke, 'in-the vicinity', i.e., proximity of
these six. (148)
DeSe, ' id country', i e., intended for stndy, a5uGkau ' when impure'
atmani, 'one himself', or in the opinion of the student, impure; vidyutaiJ"
'of the lightning '; 8umplav8, 'again and Digaio flashing'; stanitaBya, 10
, of thunder' i.e., of theroo.ring of clouds, when it occurs; b/tu/,twa, 'alter
having eaten " when on account of sipping, the hands are moist, then;
ambhontaly-, 'in the water '; ardhaar{ttre,. 'during i,e.,
during the two middle quarters of the night; 'when high
wind is blowing', i.e., wheuthe wind is moving violently. (149) 15
In a duststorm in t.he form of an upheaval; nnol. similarly also
when the qU'fters are burning; sandhyd 'twilight', both morning and
evenin-g; ;nillaro, 'fog', smoky weather, well-known as kubhe8a;
'dangs,r 1, fear from robbers, etc., during these three;
DMvalal, 'running' i. e. when onself is proceeding with speed; the 20
possesive and the loc.tive cases have the same meaning. 'elMvala i e.
running away from the instructor, so holds S'ulapalli. Putigand/,e' at a
foul stench'. i. e. at a bad smeli, like the wine &c, dgate "come to'
which is stated furthur on, and with that this is connected. When it
is"perceivad, is its meaning. cI''', 'nnd on a as described 25
before;.qr/,amdqate, 'having coms'to the home', i. e. having reached the
stage ofa:residenceat home. (150)
. Kharasya.' of' an ass' i. e. of a donkey; ul!ht"a'ya 'of a camel'
whICh IS well known; y,lnasya 'of a conveyarice' i. e. such as of a
chariot, or the like; ha8tino.sva8ya aha,' , of an elephILnt, and of a horse' 30
who are well-known; navo ' of a boat' i. e. of n ferry, v?/tl!hasya, 'of n
tree' well-known;. 'of wasteland,' i. e. b[Hren or aesert
land. Of these eight, when one is on i. e. has reached there; etitn, 'these'
i. e. beginning with the cause such llS the noise of a dog etc. and
thirty-seven in number, anadhyayas, 'periods of euspension of study' 35
latMlihas 'for the time being 'i. e. extending only to the aontinuanca
of the cause, vidui', 'they know' i. e. the eages have said.
This, moreover, is an exten,ion of the anadkydyas mentioned by
Manu
l
and others sllch as: "While lying on a bed, while one i8 with feet
stretched. while one i, sitting on ham" one must not stud'S,; as also after 40
eating a meal, or food from persons in impurity owing to birth &c.," As
for what is 'tated in the text'. "A twice-born should.always avoid with
effort two occasions as anadhydt'as, when either the place of study, or
his own Belf is impure" that has a reference to B"ahmayaJl1a as will be
seen from the context. (151) . 41
1. IV.H2.
2. Manu Oh. IV. 127.
360
[
Ya/nuvltlJ"V
Verse 152.
Having thns mentioned the anadhyliyalP, the Author now
10 mentions as in the context, the vows of a Snataka
Yajiiavalkya, Verse 152.
Of a God, of a of a snataka, of the teacher, of
a King, a fanother's wife
i
, one' must not step across the shadow,
as also the blood, fooces, urine, spittle, and unguents Hi2.
15 Mitaksar.a--Devanam, of the gods i.e., of the
images of gods for worship, rtwiksnataka.cha.ryarajiia.m
parastriyas'cha chp.t'lyam nakramet, of the shadow of
'1:twiks, oj a sltataka, of the teacher, of a 1cillg, and of another's wzle,
One must nat step a eros1 i.e., tread up i. e., step across deliberately.
20 As says Manu
3
" OE the Gods, of a Gum, of a King, and also of
a Snlltaka, of his teacher, one must not intentionally step across the
shadow; nor al800E onewiths'brown',.skill,'snd a
. """!;:-: "1'::1' ,,- <'".
1. [{l.:m-i. o. any stranger woman. Buhler trnDs'late!- 'a.ny _woman 'other
than one's wife.' The word m is not merely"confined to wife only, and
would convey not only a wife of another, bnt any woman to whom he is not
related. Thus, a sister, mother and the like relations cannot be called
2. Oh. IV 130.
3. iil"gO'T1-i. o. of D. bCibhru-One having a red or brown colour. 'a
reddish brown anima.l, is the expbnation ot Govino, Kullukn., and Ramnuhandro..
Medhatithi explains it as '0. brown cow'. Buhler addsl!!-"Or a i!oma creeper'
may be meant ... Narayana explains it !l.S 10: brown cre!l.tere.' is also the
name of a country and its inha.bitants, and equQ,lly the animals in it way be
ohara.iteril!ed by tha.t na.me very proba.bly as indica.tive of the colour. Thus it
may refer to a Tarta1' OJ a Moghal who will be Iound to have been del!!cribed as
a FH;{. The name is also suggestive of the animals or the con veynnce
nsed :by him. refers to nn animal. Be suggests that since the
inflexional form. is in the neuter gender, it ma.y genently indicate men,
animals, and even plants, vide the rule of grammar 'IDlfR ' when the
application is general aud DO pa.rticular gender "is str8l!sed, the neuter is
employed to indicate the general charncter." (Panini II, IV. 17).
4. A rfne:rrt is ODe who has taken a. f!!ffi; one initinted and under a vow.
The term is commonly used in reference to those who either have them!81ves
performed the great Srauta sacrific such I1.S &c. or is
a descendant in the male line of such Il one.
..
F;. djnavalkya ]
Ve,,, 153.
Babhrul]o 'of one with a brown skin' i. e. of anyone tha.t has
the colour of a mongoose, such as, a cow, or a horse; oE the Soma plant,
or the like other, since the Eorm is in the nel,ter gender,
Rakt1\.dini cha.-also blood and the like, one should n(jt step
on. By the use oE the word Adi, 'and like others' are included the wa.ter 5
used Ear a bath, and the like other things. "On things used Ear
cleaning the body, on water used Ear a batb, Ereces, or urine, on blood,
on a spittle, or a thing spat out after chewing, and on anything
. vomited, one must not step intentionally.l"
Viramt1;rodaya. 10
Thus, having etated the anadl.yayas reached iu due oourse,
tesuming the context, the Author mentions the duties of a snataka
Yiijiiavalkya, Verse 152.
Deva8ytt, ' of God', i. e. of the image of Gods, of the Rtwik and
others, the shadow; 'raktam 'blood' i. e. gore; f",oes, urine, and the'like; 15
'the Bpittle' fallen from the mouth; such as the saliva and the
like; Udvarianam, things used for r.abbing and cleansing the body; these
ouemust uot step across intentionally.;nakramet, one must not 'step on' or
cross OVer, vide the texlof Yama, "Of the Gods, of the twioe-born, of the
preceptor, of the learned. of the snlit>1ka, of the Teacher, .. nd of the 20
ministers, never must one craBS intentionally the shadow; of II
black-cow also". (152),
--
. Y.jiia valkya, Verse 153.
The Vipra, the smoke, the and one's own
self, must never be despised. Until death one should wish 25
for Never must one. touch anyone ina
vital point'. 153.
Vipra, an accomplished and lellr.ned
a snake., serpent, a king, i. B. the ruler
1. Oh. IV. 112.
'lli-tbe vital part;
S. Manu Oh. IV. 127.
i . QI;>., JV. JSB, 136,
5, Manu Oh. IV. 132.
46
362
rdital<sharii..-Eahauc well.
[
Verse 154.
of men; these on no acconnt must be despised. Atma and
one's own self should never be despised. AmrtYOfl, 1m til death, so
long as be ives, p1'osperit,y, one should wish for.
spp'et, never must one touch anyone in a vital
5 point. Of anyone, the weak point i. e., a misconduct, one mUHt not
bring to light. (153).
Viramitrodaya.
Yajilava1kya, Verse 153 (1).
J\1Ioreover, a Viprs, a so.ke, a and .lso one's own selt'
must never be despised. Here Mann
'
. "A K?hatriya, as also a
10 snake, and B Bra1;t'11B.r;t!J. Who is in mflny lores, Qne desiring
happiness, must not despise, however feeble they may be. TheBe three
indeed, when despised bnrn dowu persons ":
Moreover,
Yiijilava1kya, Verse 153 (2).
15 As long as oue ie living, One should wioh for prosperity i. e. Que
should carryon life as a householder, in the best manner with the pros-
perityaccomplished. J\1Ioreover, Kanollit, 'any oue,' a friend,a neutral,
or an enemy, marma?Zi, 'in a vitll.l part,' i. e. in regard to a secret defect
na sprset, 'one mllst not touch,' i. e. must not make the subject matter of
20 a talk etc. The net moaning is that others' secrets should not be
brought to light. 153).
Verse 154.
Far the ordure, urine the water
useii for the one must As by the
25 S'ruti the Smrti, in the best sho1l.1ii one
observe his coniiuct. 154.
U leavings after meals,
vil).mutra, ordure and 1wine, as also the water after washing .the feet;
from the -house,durat, Jar away, samutsrjet, one should cast.
by the B'Tuti and also by tile Smrti, such conduct
always, should one observe in the best manne,',
1. Manu Oh. IV 135, 136.
-----
YdJiiallaZkya J
r.,." 155.
r.cvile ,another,
.
363,
Viramitrodaya
.,
Moreov:.er,
Yajiiavalkya, Verse 154.
From the house, at 11 di,t"noe, the leavings &0; one should,throw.
PttdttmMa/}, 'the water of tho foot IVllsb,' i: e. the water flowin.g from 5
the washing of the feet. So .lso s",k as, directed botk by the and
Smrti as neoessory courses of doily routine in the form of agnihotra, the
doily bath &0., by reg.rd t.o the point of time for eaoh, samyah, 'in the
best manner,' along with all the available necessary accoDJp'i.niments
tteharet, 'observe,' i.e. perform: Here is part of the rule. (154). 10
Yajiiavalkya,Verse 155.
The cow, the Brap,mal].a, the fire, and the food, never
while yet ilnwashed,nor with the feet, must one touch. '
One must not indulge in reviling or striking. 'The son, as
01
also the pupil, one may strike. 155. 15
Mitakshara:-Gam B'rap,mal).am Agnim, the cow, the
the }ire ;' annam food i. e., the eatable, particularly the
cooked food while unclean, one must not touch. With foot,
however, not even when not un washed. If, however, be touches
through mistake, then after having performed the ilahamana, he should 20
"If one touches these while impure, he should always sprinkle with hiB
hand water on the vital points of perception,' as also all the limbs and
the navel with the palm of the bnd" as directed by Manu.'
Thus he should sprinkle water on the prfllJa ancl.other. organs
of perception. Of anyone whatever he na ninia 25
kuryat, should neller indulge ill reviling or striking. This,
moreover, is in regard to the harmless; for says Manu':-'-"For
a man who through unwisdom muses blood to flow from.a non- '
fighting Brill;1mar:m sull'ers great pain after death."
1. 1I1"1''l:,-i. D. <i"'!lIl"Wllol'l:,-IfI"l, ;1[1'1', &
2. Oh. IV, 145.
5, Oh. IV. 167,
364
Viramitrodayo-1lfay beat/ar diflOpli1le.
[
Ydjnatlolkya
Verso 155.
The son and tbe pupil one may beat, but only for the sake of
discipline'. By the word eha., and, is meant
Page 44. even slaves, &c., The beating, moreover, should
be inflicted with a rope, &c., avoiding the head
5 lind the like parts. "Pupil's punishment shall be without a corporal
beating. If powerless, with a rope or a split bamboo both thin. Strikiug
with any otber tbing, he should be punished by the king", has been
declared by Ga.utama.:.-Vide the text of Ma.nu'. "But on the
back part of the body only, nevel' on the face. I,
10 Viramitrodaya.
Moreover,
Yajiiavalkya, Verse 155.
'unwashed' i. a. unolean, being suoh
gnyodaniln, 'the cow, the BraJ;1maq.a, the fire, aui cookod rioe,' na sprs' at
Hi 'one must not touoh'. Even when clean, padd, 'with foot,' theBe, one
must not touch. On a touoh, however, "If' be touohes these while impure, '
he should always sprinkle with his hand water on the organs of percep-
tion, as also all the limbs, and the navel with the palm of his hand,"
as direoted by Manu,4 he should act. EKoapting the period of' war,
20 one should not iudulge in mutual reviling or beating.
Here " caunter-exoeption' has been stated by 8uta, 'son' &0.
By the use of the word ana, 'and', are inohl,ie,l the wife, and the .lave,
vide the text of Manu': "The wife, the son, the slave, the pupil, a
uteriue hrother when found to be guilty, become punishable with a rope,
25 or a split hamboo (300). But on the back portioD of the body, never
on any aooaunt on the faoe ; one striking otherwise than thus, however,
incures the sin of a thief." (301). Trldayet, 'may strike' i. e. for
discipline. (155).
1. to learn; COUTse or process of learning
l
discipline;
and by a connection of caUBe and effect, it mellDS punishment.
2. ah. III. 4S-50.
----
B. ah. VIII. 301.
4. ,ah. IV. 143:
5. q!ri'lrwr, 0. counter-exception, Iln exception to an exception 8:9 that the
general rule is made applicable baok to the matter.,
6. ah. VIII. 300, 301,
----------- -----
Y 4jiiavaZkya ]
v .... J50.
MitdksbarA.- Act Dharma.
Yajnavalkya, Verse 156.
In deed, in mind, and in speech, one should with
assiduity properly act according to Dharma. A thing not
teading to heaven, and disliked by men, 'although according
to dharma one must never practice". (166).
1165
in deed, i. e., by the body, one 5
should according to his capacity observe the law; that also one
should contemplate in his mind, and with the speech, utter.
Dharmyam, according to law i. e. although laid down as a rule
in law, disliked by the people, i. e. which causes a
censure from the people, such as at Madhuparka or the like killing a 10
&c. nacharet, one must never practice. Since, aswargyam,
not leading to heaven, i. e., like the Agni?h(omiya sacrifice and
the like does not become the maans of securing heaven. 156.
Viramitrodoya
Moreover,
15
Yajiianvalkya, Verse 156.
Karmal'd, 'In deed', i. e. with the body. Here, yatna;t, 'with
effort', is to be takeo liS ao injunction. Here an exception: aszoargyam &0.
'not leading to heaven, &c.' Dharmam,' accor,ling to dharma'. as II
means of securing the desired object, even althongh ordained by tbe Vedas 20
or like others; aswargyam, 'not leading to heaven', i.e., pro.doctive of
greater nodesirable remits soch as abMcha"a,l and the like; loka-
'disliked by the people', e. g. the king causing the people of
-the Oentral Provinces to abstain from flesh-eating except when ordained;
also nacharet, 'oue shollid not practice'. By the USB. of the word tu, 25
'bowever' is suggested that one should act according to law. (156).
Yajiiavalkya, Verse 157,158
The mother, father, guest, brother, sister, a rela.tion,
maternal uncle, the aged, the young, the sick, the
preceptor, the learned, a dependant, and the Bandhus, 157. 30
1. atfi:r:;:rrf is magical incantation of an evil spirit as an auxiliary in
harm to the enemy.
366
not quarrel with relations.
[
y 4iiiat'aZlcya
V"", 157-158.
The Rtwik, the Purohit, one's offspring, wife, a
servant, the uterine relations, with these by avoiding
dispute, the householder can conquer all the worlds. 158.
Mita,kshara.:-lYU\ta.-mother i.e., the natural'; pita, father
. ,
5 the natural father; atithip., guest, one on his jouruey; bhrataro,
brothers, even the not uterine; jamayo, sisters, women with their
hushauds living; sambandhino, relations by marriage'; matulo,
maternal uncle, mother'. brother; vrddhap., the aged i. e. above
seventy years oE age; bala, the young, as far as the sixteentb year';
10 aturo, the sicle i. e. the diseased; acharya', the preceptor, one who
performs the initiation; vaidyo the learned i. e. the savant or the
physician; tbe dependent i. e. one who is maintained,
bandhavah, the bandht!s i. e. of the fatber's side and the mother's
side j the separate mention of the maternal uncle is with u view to
15 indicate special regard.
Rtwik, priest officiating at the sacrifice; purohita, tbe priest
. .
performing the propitiating rites sucli as s'anti &0.; apatyam, the
offspring., such as the sons &c.; bharya, wife i. e. the' companion in
the performance of dnties; dasa:jl, a serl1ant, the household servant;
20 sanabhayap., uterine relations born of the same womb. The
separate mention of the uterine relations in addition to brotbers,
is for the purpose of including sisters withont husbauds. With
those, i. e. mother &c., avoiding wordly disputes sarvan, 'all'
i. e., the Pr6,jlipatya and other, lokan, regions, he attains. (158).
25
Viramitrodaya.
Moreover,
ya.jiiavalkya, Verses 157, 158.
Jf1mayo, 'sister and. others', sambandllino, 'relations', snch as the
BOl1win.law and t,ha like others; 'the young', not. sixteen
1. "I'I'lr-who hOB givon birth;
2. through or on account of marriage. Of. the
marathi word Cl1rift.
3, minor as -far as sixtoen Y[Lrs. Niirar1a.
4. See Verse 34 .bove "'liiP! '3 I
5. '3i1ffilinIfr Cf.
B. The learned; the educated. The word bas been used in the same SBnSe
in the pa.ssage quoted in regard to and viz.
,,-, ..
Ya}navalklla )
"Verse 150.
1\1UaksharA-Ne118r batTie in
yea.rs in.age.; 'aged', more than seventy years of age; dturo,
'the Bick' the diseaBed; vaidyo, 'the learned', i. e. the physician; some
interpret it .s the educated'; 'depend.nts' i. e. persons
maintained by him euch as the pupil ond tho like otbera;
, rel.tions " on tlie mother'e side; 'the sacrificing priestc' 5
performing propitiatory .nd other rites; or the instructor in the perform-
.nce of the Voidic rites; 'uterine relations' the s.pinq.as on
tbe side of the mother &c., are well-known; some have been described
liefore.
Here the reiter.tion specially of some, although already mentioned 10
generally, is with a view to indicate special regard. With the mother and
the rest avoiding dispute i. e. a quarrel i. e. a dispute at law to be
hereafter defined, a house-holder 8ai-Van, 'alL', i. e. the BrAl;lma and like
others,_loMn, 'regions', jayati, 'conquers', i. e. attains. Therefore, the
purport is that with these, one should not enter into a dispute. 157, 158. 15
Yajiiavalkya, Verse 159.
Without taking out five balls one must not bathe in
others' waters. One ma.y bathe in rivers, in divine ponds,
lakes, anp. water springs. (159).
in others, water, i.e., owned by 20
others, not dedicated for the use of all beings, tanks and the like;
pancha. pil]dana.nudhrtya na snayat, without talcing out five
balls, one must not bathe. From this, in one's own tauks dedicated to
the public, or in regard to which permission has been received, even
without taking ant balls of mud, a bath has been permitted. 25
Snayannaditi, one may bathe in rivers o/e., Waters which
directly or mediately fall into the sea are called nadyajl, rivers.
DevakhlLtam, divine pond, i. e., of divine' production such as the
and like others. A deep place filled with water by impact
with the fall of lowing water is called rhada, a lalce; water which 30
has trickled down from a high place like a mountain and others, is
known as prasra va:r;ta, water spring. In these one may bathe even
without taking out five balls.
L . 'ifIt' Rill,,: prep.red eitherhy or. for
the gods. A pond near a temple gives it the name, whiolLagain.yi61ds the alter-
Dative origin as above.
368
Virsmltrodayo.-Anoiher1s bed must be avoided
[
Ydj'iiava]oya
Varso 160.
This rule, however, is applicable in regard to daily bathing,
when possible. Because in the text' "In rivers, in divine ponds, iu
lakes and in ponds or springE, a bath, one should perform always, in
puddles and water spriugs," the word always is used.
5 Moreover, for purification, etc., according as may be possible, in
10
others' waters' without taking out five balls' is not a prohibition
for all. 159.
Viramitrodaya.
Moreover,
Yajiiava1kya, Verse 159.
ParaDdr;?,i, 'in others' water', in water prepared for drinking by
another, without having token out five balls of clay i. e. without throw-
ing out tram it, one musr. not take the bath. But one should bathe in
rivera &c. A river is an expanse of flowing W{lter covering in its course
15 a region measuring eight thousaud dl,anu8. Well-known by reason of
tbeir connection with " Deity, are the divine lakes, ponds &c., dng
up near" temple for the Sun &c. I!kadalp, 'lake'; somewhere gartd is
the reading. Among these, ceasing its career after a thousand dhanus,
water in the form of a river, is ga'rta; praBravav-a, 'a wo.ter spl'ing', a
20 brook. Regions prescribed and proscribed for a bath haye already been
extensively treated in t,he chapter on 'the house-holder', and BO have not
been dilated upon here. (169).
Page 45.'"
Yajfiavalkya, Verse 160.
Another's bed, seats, gardens, houses, and can
25 veyances, one should avoid which have notheen offered. Of
one without Fire one should not eat the food when not in
distress. 160.
bed, a mat;' asanam. a seat, i. e.,
stool &c. ; udyanam, garden, orchards of mango trees, &c., grham,
30 house, is well known; yanam, conveyance such as chariot, &c.;
these wbeu belonging to another ada ttani, not offered, i. e., when not
permitted, varjayet, one should avoid, i. e., one should not enjoy.
1. Manu Oh. IV. 203.
2. mat, quilt, pillow &0,
- - --------
" .
Y dinavaZ'ga ]
V.r .. 161.
The Author mentions persons whose
agnihinasyeti, of aile witl'outFire, 9-0. ; ',1', ... j . ," ',"''',n
"Of one witliOl1t fire;' i. e., of ona who has not the atlti:lll'r.ity':to
keep the S'rauta or the Smdrta fires, such as of a
oE a Fratiloma connection,' or even of a person who, though entitled; . 5
is without Fire; annam, food, ana. pa.di, when not in distr88BI"ane
should not eat; nor also must one accept either, vide the rollewing
text oE Ga. uta.ma.:' "Therefore of men commendable' bytheit
conduct and of pure' birth, a Bral;lmaQ.a should eat (theiiobd}j;
(1) and accept offers too (160) " 11'0
Viir!jiiii1irodaya.
erse 16(;);
Ada/tani, 'not offered', as long "s the owner' haanot abrogated: his
ownership over them. Used by others, things snch ... beds &0. one must 1.5
not use. Anilpadi, 'when not in distress' i. e. when. food from another
is possible, agnihinasya, '.of .one witho.ut fire', i. e. one who bas ",ban-
donel the S'rauta, andSmfJ.rta firBs; a.nnam ,nildyat, 'food, on.e should
nol eat'; the meaning . (160,) .
Ya,jiiavalky:a, Verse lIh.
Of a miser, of one bound, of.a thief,. at' aherma:phl'o'
elite, of a stag.e-player, of a bamboo-man, af one undel1il.
ser-ious accusation,' of a usurer,af a prostitute, of one- who
initiates many pellsons. (161);
20
:-K:adaryap.; a; miser, avaricious, "He" Wlio 25
through avarice oripples himself, liis religiouB duties,
wife, !lnet'his ancestors, and dependents, is known to be 9. miser:" Olle
1. entitled. to con,eorate and keep the sacred fire.
2. :Born of a. conneotion between' n. womB-D of 6- higher orde-r and- a
m.n of lower order. See Ollap. IV above.
3. Oh. 'VII. 1.2.
4. lfmm! e. g. purity in their bah.vionr eto,
. 5. oppo,ed to See pp. 245-262,abnve.
6 .. ariiWttf-,,-SeriouB "harge. See Yaj. II. 99. 1.25A-Devalll. sea
'Viramitrod.y .
41
Loaving8 at meals.
[
: Ydinavalcya
Verso 162.
so described. Baddho, bound, physically by fetters, as also by an ora
order under restraint; chaurap., a thief, one who steals the property
of another, excepting gold; kliba, a hmnapTtrodite,
a eunuch; rangavatari, a stage-player, such as the actor, bard,
5 wrestler etc. He wbo subsists oa cllttiag the bamboo is vahJ.ah, thc
bamboo-man ;1 abhis'astap., one ultder a serious accusation, i.e.,
who is accused of degradable acts', vardhushyo, a usurer, one who
lives ou forbiddeu interest; gal).ika, a pjostitute, a public' woman;
one who initiates mauy persons, who sacrifices ror
10 many. The expression "the food or these should not be eaten" follows.
Yajftavalkya, Verse 152.
The phYSician, the sick, the angry, an unchaste
woman, the arrogant, the adversary, the ferocions,' the
degraded, a Vratya, a hypocrite, and one who eats always
15 the leavings of the meals of others. 152.
the physician, one subsisting by
the professiou of medicine; aturo, the sick, one afflicted with a
serious' disease 1,iz.: ,< rheumatism, epilepsy, leprosy, gonorrbmll.,
lencorrbrnll., dropey, fistnla, piles, lind dysentry ; these eight have been
declared aa mahci!'o,qas" ; kruddalt, angry, 0116 enraged; pumschali,
an unohaste woman, an adl1lteress; matto. tlte a1'rogant. vain of
learning, &c.; adversary, an enemy; kruro, the cruel, ferocions.
one who has anger constantly within him; one who by his
speech and bodily activities creates II feeling of aversion is ugra.,
25 savage; pa.tito, degraded, the Brltl;lmicide &c.; vratya, one who has
fallen from the SlIvitri; dflmbhiko, the hypoorite. an imposter;
one who eats the leavings at meals, one who eats
the remnants or the food eaten by another and cast ofl'. One shonld
not eat the food of these viz., the physicians and the rest. (162).
1. trcrr:-by catting bamboo, nnd preparing artieie, therefrom; Mnmthi
the baBket maker.
2. qq<f'nt:-ssme as nets on account of which degra.dation is
:Incurred;
. S. <tmFir-a woman available like au arlicle in Ihe open market.
4. s-t-ctuel or wicked by nature.
6. di, .... which cannot be dignD'ed.
Ydj1iaoaZkya ]
v .... J03.
Yajiiavalkya, Verse 163.
A woman without a male, a goldsmith,prie hen-
371
. pecked, the village-sacrificer, a weapon-seller, s,liis,r,tisltll,rs,:
tailor, one whose living is by dogs, 163.
stri, a woman without a1han, an 5
independent woman even although not unchaste; according to
without a husband or sons; svarj).akarap, goldsmith; one who works
gold in other forms; strijitap, hen-pecked, one who in all mattet<ll,is
ruled by the woman; gramayaji, villagesacrijioer, one who performs
the ceremonies of the village such as s'(},nti&c., who initiates mllny 10
persons; whose livelihood is the
selling of arms; karmaro,arti8an, ironemith,. carpenter, &c.,
tantuvayap" tailor; onesuhsistingtby: the 'art of needle-work ; one
whose'living:i.e. livelihood or Bubsistence is by dogs is s'vavrttip, one
whose living is by dogs. Food from these one mnst not eat. (163) 15
A ,
YAJNA V AI,:J{:XALY erses 164-65.
One pitiless, the king,:a:dyel', one ungrateful, a
butcher, awasherman, a publican, one in
Page 46* whose ' .. hOUse::lives"'s, . paramour of his
wife; (164). 20
An informer, and also a liar, similarly also of a.
wheelman, and a bard; the food of these must not be
eaten; so also of a seller of Soma. (165)
pitiless, merciless; raja; king,
the ruler of the land; and on account of his constant company, his 25
priest also, as says S"ankha :-" One should avoid the food given
by a person in fright, one under a disrepute, weeping, crying,
proclaimed against, huugry, perplexed,' iusane, an Bscetic, or one
who is the family priest of the king."
Rajako, dyer, one who produces various hues into clothes, 30
such as blue, &c.; krtaghno, ungrateful, au annihilator of obligations;
vadhajivi, butcher, oue who lives by killing animals; chailadhavap,
washerma7!, who i surajivl, publjoqn, w40
372
MftfiKshnrfi..-The 1niser.
[
Verse 164-ti5.
subsists by selling' spirituous liquors; upapatip, pm'amour, lover;
H<l who lives in the same house with the lover of his wife is
sahopa pa tives'ma, olle in whose hoztse lives a paramour oJ his
wife. (1 (4)
5, Pis'unap, li1iformer, one who exposes the faults of others;
anrti, liar, one who tells falsehoods; chakrikap, wheelman, an
oilman. Some render it as 'a cartman', because it has heen
separately mentioned (from that of an oilman) in the following
text': "One nnder a charge, II degl'aded, a wheelman, and an
10 oilman ". Bandina.p, bards, panegyrists; Somavikrayi, a
sdler of Soma, one who sells the Soma-creeper. Of these the food
should not be eaten.
A.ll these, viz., the miser and the rest referred to as tainted
with the faults of miserliness etc., are the twice-born only, whose
15 food has been declared should not be eaten; because, the others have
not been under consideration, and a prohihition,' in order to apply
requires or prior reference. (165)
20
Virmitrodaya.
Moreover,
Yajnavalkya, Verses 161, 162,163, 164,165.
Kadar'!!a!!, 'He who, througb avarice cripplea himself, his religious
uuties, and his Bans and wife, and amasses wealth, is declared aa a
miser, Kad,,'ya", has been tbus technically defined by Devala. Baddho,
'bound', by fettara &c, rangd,vaUl,e8, 'a stage player', such as the actor,
25 wrestler &c.; vai!!O, '11 bamboo man', one sub3isting by the cutting of
bamboos; aMi lasla" , 'accused,' i. e. accused of having eornmitted
a crime; 'usurer', one earuing exiatence on prohibited
intere;t; 'a prostitute', a public woman; ga!za!" 'collection',
dikshi, 'initiator' ; this, morever, by reasou of ;offering the obl.tion of
30 the'marrow in the sacrifice is one whose food must not be
eaten-vide the S'ruti telCt : " After the marrow has been oflered a8 an
1.
2. The meaning is thllt thE! contex.t of the entire passage was Do
discnssionas to from which of the twiceborns toDd should be taken.
Therefore, others tho.u fgcr,s were not in contemplDotion, a.nd the prohibitions
oannot have a leference to them. l!filtWi''<'f,rq; fiflj'TH-for a l'rohibition Call
only apply to something already in
YdjilcHJlI'I'kya ]
VBr", 1/J1-J65.
&0.
3'73
oblation, one ShOllld eat." S'ulapapi' a8 ga,zadikl!hi, ga,za-
yt1;jakaly" i. e. one wbo offers sacrifices for a multitude; that is .not so;
by the word gramayt!;ji, thore would be the fault of tautology. J6l).
Cldkitsakaly" '. physician', one whose means of subsistence is
dignosis; /ltllro, 'sick', i. e. oppressed by a serions disease, such as .5
opilop'y &c.; "rllddko, 'angry', having anger; pU'l[l8ahali, 'an uncbaste
womau', an adulteress; matto, 'arrogant', by liquor, 0.8 also proud- 'on-
aooount of wealth &c.; vilfvip, 'adversary', an enemy; l"(;raly,, 'ferooious'
striking on a vital part; ugraly" 'savage', who causes .aversion to others;
patito, suoh as the &c; vratya
l
and damMika have 10
bsen desoribed; 'one who eats the leavings at meals'.,
i. e. who habitnally eats things oast off by others after eating. (162).
Avirt!; stri', 'a womau without a man', i. e. a woman without a
husband or a son; 8uwar!laMrah, 'goldsmith', the maker of ornaments of
&0.; streejitaly" 'Olre i. e. by reason of being hypnotized 15
by thll wife, aI.ways taunting .the mother, thB f",tha.
,
11ll.a .ath'e.rs;
gramayliji, village saorifioer', one habitually sanrifioing for many, or
Qn-,s who mq,ny; sastravikrayi', 'a ;onB Wh,OS6,
me.ans ofsustentenoe is the sale of weapons like swords &0. ; karmaro,
, an ar.ti"an', l1n iron,smith ; 'tailor', one subsisting on 20
the art of tl1ene.edle ;.8wt1jivi, 'one whose living is by dogs', i. e. subsist-
ing by huntidg'by meaus of dogs, tortoise &0.; soms, however, read BS
svavrttin/lm, but exylllin as 88vt1vrtii, 'those subsisting on service'. (163).
Nrsa,!sO, 'pitiless'. i. e. meroiless ;rajako, 'the dyer', one who
adds hues to olothes &0.; krta,gR.1Ja,ly" 'ungrateful', annihilator of 25
obligations made by another, i. e. regardless of it; vadhajivi, 'a butoher',
i. e. one whose snbsistenoe is by butchering animals; ehailadhaoo,
w.sherman', one who subsists by washing olothes ; Bur4jiv!, 'a
who subsists on the sile of liquor; 8alwpapatives'ma, 'one in whose
house lives a. paramour of his wifd " one who lives along with the lover in 30
the same hOllse. (164)
Pisunaly, , an informer,' oue who habitually iJlisoloses the
fanI-ts of others; anrt; '. liar', who habitually tells falsehoods;
cMkrikal}, 'the wheelman', one who eubsists on the wheel, e. g. a
oartman &0.; bandi. 'a bard' one whose profeesion is panegyrios: Of -these, 35
the aforestated all; 8omavikmyi,!a(L, 'the vendors of Soma 'also oUhe
vendors of the soma oreeper, food, one must not ellt. By the use of the
word tatha,' and aleo' the issue of sudra females and li'keothers
, .
l. See Page .132,
374
Sud,'as.
enumrated in other smrtie are inclnded, whose food must not be eaten.
TheBe, however, for fear of pl'olxity, are not being written
here. (165).
"Of one who is without the sacred fire one should not eat the
5 food except in times of distress" in this text' it is implied that the
food of the S' udras should not be eaten.
There the Author now mentions a counter-exception'
YAJNAVALKYA, Verse 166.
Among the S'iidras, a slave, a cowherd, a fa.mily friend,
10 the half sharer, are those whose food maybe eaten; likewise
the barber, as also one who surrenders himself. 166.
slaves, such as the horn slave etc;
gopalo, the cowherd,-one who tends kiue, one who lives by tending
kine; kulamitram, a family friend, i. e. one descended in a long line
15 of ancestry from father, grandfather &c; ardhasiri,' a half-sharer;
8ira is another word for Mia, both meaning plough; a sharer in the
produce of land tilled by plough; napitap., barber, one who causes the
household duties; the barber also; yas'cha, also one who, in speech
mind, and body, atmanam nivedayati, surrenders himself thus I
20 am thine. '.
These slaves, &c. among S'udrss are bhojyannap., tho8e whose
food may be eaten. By the use of the word cha, and, a potter also;
vide the text: "the cowherd, the harher, the potter, the family
friend, the half-sharer, Bnd one who has surrendered himself; of these
25 the food may be eaten."
Here ends the chapter regarding the vows of the Snatakas.
1. Verse 160 above.
2. t1frhrWf-See note above.
3. aNm(f-tlI, and 'fi1Ol" have the Bame moaning viz. plough; one wbo
is II. sharer in the produce of the plough j generally) not necessarily-a
half.sba.rer; the share depending upon other of the viz,
the extent of the land, quantum of personal labbnr
t
aeed, capita.l etc. But a
sharer, he is: cf. Marathi &0 a half sharer, II third sharer etc.
4. Among the Eaveral kinds of drtsas ennmerated, there is ODe who
absolutely surrenders himself B. g. in B period of distress, with the words!
':J:: 11111 rours "+ Bu:q:ender uncQnditioDnlly tq you,
]
Verss 166.
Viramitrodaya.
By the use of the word tathil, 'and also, has
been mentioned as one whose food must not be eaten; there the Author
mentions a
Yajiiavalkya, Verse 166.
S'udrBfku 'among the ll1<dras', here the Locative case hae the sense
of' selection; sO that, from among the S'udra8 the ddB" &c. alone
5
are those from whom food may be eaten; ddBO, 'a slave', of fifteen
kinds such as the household slave and the rest stated by Narada'.
That, moreover,. is one'e own, vide the text of Devala, "One'e own 10
ddB", the barber, the herdsman, the potter, the agriculturist, these
five of the SUdra womb are those whose food may be eaten by the
Bra,l;tmBl)as even." Gopdlo, ' herdsman', one whose occnpation is the
tending of kine; /,ulamitram, 'a family friend' " friend descended in a
line of ancestors from the.grand-father &c., ardk"B'ri, a half-sharer under 15
a co'pBrtnoship; a tiller of, or for, a half; ndpitalJ" 'the barber', one who
subsists on the operation by the razor. By the use of the word ena, and,
are included, the potter &c.,: The use of the word eva is intended
to exclude other S'udras. Atmdnam nioadayet, 'one who surrenders
himself' i. e. one who approaches 'saying' I am youre '. The uBe 20
a second .time of-the wordCk,., 'and' 'isto remove a wrong impression
that this exprsssion was adjectivaLoL the word niiipite.(barber). (166)
Thus, in the commentary on the Smrti df Yajnavalkyn enda
the Chapter on Sniltll.lra.
CHAPTER vm 25
About the Eatables and Non-eatables.
3
"Not wealth which is obstructive of the study of the Vedas"
commencing with this verse', having stated the snllta1ca vows for
a Bril.hmaJ;la, the Author now describes the duties of the twice-born
. Yajfiavalkya, Verses 167, 16S. 30
Food given without due respect; unhallowed meat,
containing hail' and insects, sour, stale, or the leavings
after meals, that touched by a dog, or which ha.s been
gazed at by a degraded person. (167).
1. The locative is used in many senses; here it is that of selection
'!if'll f.Nrlii[ i. e. from among the sudrBS; see Pa(lini II. 3. 41; V 3.9.
2. Oh. V. 2-1.
3. For'similar mle, seeMailUOh.IV. 205_228.
4. Se. Ver,. 129.
376
Mi t,t!.c,sharll.-Po llu food.
[
Ydjnavallcya
Verlle:168.
Wha,t ha,s been touched by a woman in menses, what
has been offered after a general cail, food given by one
not the owner, one should avoid; what has been smelt at
by a cow, the leavings of birds, as also what has been
5 wilfully touched by the foot. 168.
10
15
20
25
-
witholM due respect, to one
PaO'e 47 *
"
deserving oE respect given i. e. what is given with
contempt; vrthamansa,m', unhallowed meat, i. e.
excepti.ng under circumstances such as when" one's
life is in danger" and the like as will be desCI'ibed hereafter,'
and which is not the remnant oE the offerings to Gods, &c.,
bnt which is obtained for one's own use only; kes'a,kitadibhis'cha,
sa,manvitam, containing hair and insects, i, e. is mixed up wit b
these, That which in itselE is not acid, but which becomes
acidulous either simply by being kept for a long time, or by being
mixed with other Sllb3tances, as well as by being kept for a long time,
is s'ukta,m, sour, with theexceptipn.lE curds, etc., since S'ankha,
has stated c' One should not eat the food oE a si:;mer",norwhakhaB
beentwicecooked, or wbich has tnrned sonr, or which has become
stale, with the exception of chukr"" curds, jaO'gree,
or wheat and barley flour puddings." "
what 'has be8n kept overnight;
leavings, i, e, leaving after meals; 6vasPHhta,m,
touched by a dog; which has been gazed at by l!
degraded pm'son, by the degraded and like othet'" looked at.
Uda,kya, is l\ woman in menses; by her, touched, spnh}am.
The mention of a woman in hel' menses is by implication inclusive
of the ehftndfllfls etc., vide S'ankha "The impure, an
outcast, a a Pukkosa, a woman in ber menses, one with
1. qij"rqta- :---i. c. resorted to neither uuder compulsion of poverty, nor
prepared ou "'the oocasion of a sa.crifice such as 3nfr?141'<f &c" or 83 tho residue of
offs'rings to (l deity. This is indioative of 11 genera.l feeling agrLiust flesh eating
prevailing in yajfio.valkYl1'g time. In bet, the institution of the are
6'Vidence in tbemselv83 of an ombargo pnt upon flesh eating ... ; See Manu
Oh. IV, 213.
2. VerBo 179.
3. A kind of ,weel.ffie>t,
4. Vinegar mude by acetoui.l of grain, 6tC.
5, __ in ths monthly C!}Ur:39, raqlliring water fo:-' her pudneat1J)n
----
YdjflavaZlcl1Ui ]
Verses 1(J1-168.
MitQ.kshar!1.-When a diller .get. up.
distorted nails, or a leper, food touched by these, one should
avoid ". 'Who wants to eat?' With these words loudly proclaimed
uud what is openly offered is food offered
after a general cali; that which balongs to another and is
dishonestly given by another person is paryayannam, food given '5
by one 110t the owner; vide :-"A S'ndra giving the food,
and a giving a S' udra's food, both these foods shoult!
not be eaten; if one eats, after eating he should perform the
ChfindrayaI;la I >'.
In the case of the reading' Paryachantam, is sipped, the 10
meaning is food in which the ceremony of rinsing' the mouth after
tbe meals has alre.d y been performed is parytlchantam, sipped food,
that mllst not be eaten, This is what comes to be said: "After the
rinsing of the mouth, and before the sipping, food mnst not be eaten."
IE the reading be pars'vacha.ntam,' then the meaning is that 15
in the same line at dinner when one seated nearby has sipped, one
must not contiune to eat, unless there is bifurcation of the line by ashes,
water, or the like. The expression 'one should avoid> is conne.cted
with eacb. Similady goghratam, what is smelt by a cow, what
a cow has smelt; what bas been eaten or tasted by birds such as 20
crows &c., is leavings ofbir.ds; pada
spnhtam, touched by the foot, what has been intentionaUytouched by
foot. One should avoid aU these. (167, 168).
1. "ff;;qap" :-the penance known OB Bnch, Bee yitj. III. 324. In thiBthe
(hHy aon:lUmption of fOJd is redlloed from tift,Ben mouthfullsi-to one, the
dark half from the full moan ho tbe darkest moon, and raised again frolIl
filteon mouthfullB during the bright half from the new'moon to the toU'moon,
There arB va.rieties of this penance; Bee Manu Oh. XI. 216-220. a;nd note
4 on p. 388.
2. The reading adopted in tho text is paryayannom meaning
given by one who is not the owner.
3. TfU:'f'!if!lp;{ :-atter the eeoond i. '. the final washing of the mO)lth, and
before water is sipped, as for the commencement of a meal.
4. :-The reader will note here the reference to 0. very
well-known usage which hos developed into an etiquette of good company,
that when many are at the meal no ODe is expeoted to lellve it until all the
members at the dinner have finished eating.
48
iVlramitrOGnya.-Thc same.
Viramitroda.ya.
[
y'-dffiuvalkyc.
Vers6s 167-168
Now for a house-holder of the twice-born classes, the Author
mentions the eatables and the Iloneatables by fifteen verses, conclnding
with the pas3>ge "By reason of avoiding meat &c." (V. iSl).
5 Yajnavalkya, 167, 168.
Ana,aldtiJ,m, 'given without due respect' i. e., contemptuously
given; unho.llowell meat' i.e., meat prepared without
any special occasion such as th<l worship of the gods, or the
ma.nes; containing hair or inSBcts., anrl thuB spoilt; 8uktam 'Bour,'
10 either by itself b'ing astringent, or by reason of being mixed with
other things reduced. to astringency; 'stILle " i. e.,
prepared '" night before; 'leavings at mBf!ls,' is
well-known; some state 0. text in the name of Vasiehthal viz;
"Leavings not being of u. guru, mllst uot be eaten."
15 'a woman in course', touched by her; 'offered
after a general call', i. c., 'whoever is in need of 0. meal'?
given after a loud call thue; paryayannaln, 'another's food',
belonging to another, and what ie given in the name of au other, as has
been said: "A S'ndra giving the Br!'il;tmul)'s food, and a Brti.l;tmuJ)a
20 giving a S'udras food, hath these are such from whom"food should uot be
eaten; if one eate, he should perform CMtndraya1Ja." At some places,
the reading iB paryacM,ntarn, 'Bipped '; there, the meaning is that aftor
the second sipping, aud before the purificatory sipping is performed,
what is served. In the nase of the reading piJ,rBvaa1!antarn, the me.ning is
25 that in one line at diuuer, when one near bim has sipped off, what is
served; hy the cow, smelt; by a bird, Buch as a crow etc. left after
eating; 'intentionally', purposely; padd., 'with the foot,'
'touched'. Rere by the use of the first ella, 'and also' is included
food brought by 0 unholy persons, or without proper reBpect. That has
30 been stated by Apastamba: "Food brought by one unholy, or without
proper respect, mnst not be eaten." By the second time the UBe of thu
word clta, on the authority of the text of S'ankha viz: "The impure,
the outcast, the c1!a'IJdIUa, a woman in menseB, one with distorted
nailB, and a leper; touched by theBe" are included foods touched by
35 the Chandala and the like (167. 168).
The Author now mentions a conntelexception to the (rule
about) prohibition oE stale food
1. Dh. XVII. 24.
2. This has a reference to the daily and the rule of offering food
to anyone in attendanoe, at the Urno of the doily Vat'vad,"".
Yajiiar;alltya ]
Verscs l(UJ.
Mitnl<l!bnrn-S tal, food.
Yajiiavalkya, Verse 169.
319
Food which has become stale may be eateil, if
smeared with unction (even though) kept long; even.
ununctioned, the various preparations of wheat, barley,
and cows' milk; (169). 5
food, i. e. the eatable; stale
if mixed with unctions such as ghee or the like others,
even though kept for n long time; bhojyam, may be eaten. Godhuma
ya va-gorasa-vikriya!i, various preparations of wheat, barley and
cow's millG, such as maJ;l4a.ka.', barley'-meal, cheese, inspissated milk &c, 10
asneha a pi, even though not unctjalled, and kept long, may be ea.ten,
provided they have not undergone any decomposition, vide the text
of "Wheat cakes, fried grain, porridge, barley-meal,
pulse-cakes, oily preparations, milk preparations, and vegetables
when acerbated, one should avoid. " 15
Viiamitrodaya.
Here, in rtigard to stale fpod, the Author states a counter-
exception
Yajiiavalkya, Verse 169.
"The sale of cow's produce is referred to hereafter; therefore, 20
here, the word 'food' annam, is used to indicate all that which may be
eaten; thus, the meaning is that all stale things even if prepared
'overnight, when emeared with unctions like the clarified butter &c., may
be eaten. Not only of one night'e interval, but even with two or three
nights' interval, when unctioned may be eaten; this is what the Antber 25
points out. by the word cltira8a'!l8t1lita11l 'kept long'. Tbe variations of
wheat &c., kept over, even though not Bmeared witb unotions, may
be eaten. This is an implication. Even tbough sour, ourds &c; may be
eaten, vide tbe text of Brhaspati. "Ourds may, moreover, be eaten,
among tbe Sour tbings, as also whatever is prodnced from curds." In 30
view of tbe expression 'one may eat' implied in the text ofS'ankha viz.
"Not what is twice-cooked, Dot the sour, nor stale, exoepting when it is
1. :-1 prepara.tion of wheat white flour j t:lM.
2. 'f'[ :-the well-known tf(! of the United Provinces.
3. ab. XIV, 37,
380
miZ7cB,
rdqakllandava,l, vinogllr, lump-sugar, w hOllt, lmdey-Uour prepam-
tion". "The long' -peppel', mixed with gingor', the barley-bean with
sugar-candy becomes sugar-candy when it i, mixed with sugar." It.
shoUld also be observed that excepting curd" a SOUl' thing by it,elf
Ii is not eatable; when, however, mixed with any other thing, it is certainly
eatable, vide the text of Gautama'\: "A sour thing, by itself". (lOQ).
Yajiiavalkya, Verse 170.
The milk of a cow in heat, or not out of ten days, or
of one without a calf, one should certainly avoid; as also
10 oE a camel, of a singlehoofed animal, of a woman, of a wild ., 1
animal, and of a sheep. 170. 1
A cow which is uuited with a bull is called
sandhini, in heat, viae the following from Trikan(Ii'. " Vas' a, one
should know, meaus barren; and one covered by a bull is
15 sandhini." The Due also who is milked more than one time, and that also
who is joined with another calE, thllt also is sandhin'. One who has
delivered and has not completed the first ten days, is anirda"aha., not
out or the {i1'St ten days; one whose calE is dead is avatsa, without a
calf, The words sandhini, anirdas'tl and avatstl together make up the
20 compound word sandhinyanirdasdvatstl; such cows. Of these,
payap., mille, one should avoid.
The use of the word sandhini is inclusive by implication of
syandhini' and yasmau, as says Gautama': "OE a syandinis,B
yamasu', and also oE sandhl.ni'o. One Erom whose udders milk flow
25 out continuously is Syandiui; Yamas1't" she that brings forth twins.
1. meaDS Bugur.candy; '\flllJ.ffi."59" a kind of sweet mnde
01 it.
2. Noq<'lr-the Mauthi Iilq,gr.
3. ;itT-dried Ginger.
4. Oh: XVII. 14, The fun text is '1l;F. 'ii;wl1q(;f.
5. Amawkoas. II. 69,
6. There is n. mistake in the print at p. 47.1.29; for read
.
7. Oh.XVII. 25.
8, i. e. from whose nddor' the milk flows spontan.ously.
{}" ThOBe that bring forth twins.
10, Of those in he.t.
Ydjnavalkya ]
Vcr1rDs170.
th, variant, 'f milk.
Similarly the milk of goats and bull'allows, who have not been
out of the first ten days, one should avoid, vide the text of
"Of cows, bull'alows, and goats who have not been out of the
first ten days."
381
By mentioning milk is included the prohibition of its variations', 5
such as curds &c. Not indeed, when meat is
Page 48. forbidden, is the non forbidding of ita variations'
proper. But if a variant is forbidden, the non-
forbiddiug of the original substance may be proper. Prohibition of
milk, does not include the prohibition of the use of milk, dung, urine. 10
Produced from camel is of camel, sucb as milk, urine;
&c. single-hoofed, such as a mare &c. The produce of single-hoofed
animals is ekas'apham; produce of a woman is, strail)am;
mention of woman stree, Jemale, is inclusive by implication of all
double'breasted animals excepting a she-goat, as it has been ordained 15
by S'ankha viz, I' Of all the two-breasted animals, the milk is not fit
for use excepting that of the goat."
One born in the wilderness is Aral}.ya;ka. Of such a one is
aral}.yakam, oj a wild animal i. c. the milk excepting that of a
buffalow. Vide the text'. "A Iso of the wild animals of all kinds 20
excepting that of buffalo. "
Prodnce of a sheep is avikam, of a sheep. The clause
'one shonld avoid, is connected with each. In the expression
by the use of the termination expressive of variants, all variations what-
soever, of milk, urine &c, are entirely pmhibited. "Always the 25
prodnct of goats is not fit for drink, as also of the camel, and of the
so in the Gautama Smrti'. (170).
l. Oh. XIV. 35.
2, fEri$fU :-any preparation of the meat. The is., when
meat it!:lelf-the baBe-is banned, any preparation conta.ining aBme comeS of
nocessiBity to be tabooed.
3. of Mann Oh. V. 9,
4. XVII. 24.
382
'l1iUlldS &C.
Yajfiavalkya" Verse 171,
[
VC.'lltlB 171.
An oblation intended for sacrifica,l viands, the
S'igru, the red, the incision, unhallowed meat" objects
springing from faeces, !:',nd also the fungi; 1'71.
[) intended for aoils, prepared
rm' the pnrpose or offei:ing as Bn.Ii meul; hu,vi11) sacr/ji("li(i;l r.t/cri1!.Q
intended as an obhtioD. and pl'Bpared b5foI'e the 8:lcrince. The s'igru,
the soubhltnjana tree'; lohit1in, the red, i, e. the exndations [l'Om
trees; vras'chanaprabhavan, Ji1'orlllted by incisions, the jnices
10 flowing from incisions in trees, also th08e not reel as said by lJIIanu'
"Red exudations frOlll trees and also tbose t1clwing hom incisions. "
By the USB or the word red the Assafretida, camphor &c., are
not forbidden.
Anupakrtamlil).sa.ni, 1Hlhallowed meat, i. e. the flesh
15 of animals not offered at a sacrifice; vidjani., plants springing
from filth, plants springing from seeds eaten by men &c., and
expelled with the treees, or plants growing on a dunghill, such as
tanduliyaka"; Kavakani, /1!ngi, i. e. the mnshrooms; The ex
pression' one should avoid' is understood to he connected with
20 each one. (171).
ya.jfiavalkya, Verse 172.
CarnIvorous allims,ls, birds, the wooo.-pecker, the
parrot, the peckel'S, the tittiMa", 'I;he s!Jrasa", the
(animals), the swan, and. all those living in villages.-172.
25 1'IIitakf!b.al'a :-Kravyada\l carnivorous i. e. those
habitually ea.ting raw Besh ; bini's, such as vultures &c.;
datyuhap" the wood-pecker, the cMiaka; s'ukap., tlw parrot, called
also lcira. Thme which feed arter breaking with their are
the pecken are pratuda.p., Buch as the hawk &c. The one
1. Jloringa pt(J?'ygosporma.
2. Ch. V. 6.
3. A polygonoidoB; cf.
4. Par.'" Jaona-tho ma\'athi recill.
---.- _._----_.-._--- -- - -
1
.
r
I
I
I
i
r
Ytt,;imvalkya. ]
Vers6173.
MUiUJ:slmru.-Fjosh of Birds to be alJoidecl.
making such a sound; the SL7,ms' a craue is also caned Lakhma1 . a;
the one-hoofed, such as the horse &c; haJ)sap., swan,
are well known; gramavli,sina!l, living in villages, such as the
pigeo:1s and the like. These carnivorons animals, and like others,
383
one should avoid. (17 i). 5
Y&ijiiavalkya, Verse 173.
'rhe lZupv;ring. the svvimmer, the chakrahva, the
baliika, the balm, krsara, and the gcratchers; purpose-
le3'! sa""!lyiiva, milk prepara.tion, fried cake, ancl the
J:lS.
the Kraundm bird; pIa va,
swimmer, the water-fowl; the chakriivha, the ch"kr",'lftka; balaka
and the baka are well-known; those which scratch ant with their nails
and then c:ct [\l'8 vl?hkira\l, the scratchers, the c:Jakoras etc., are
generally nndel',tood by this tet'm, becanse the lavale(" bird "TId the
peacock etc. are permissible as food, and the village cock is already
prohibited by rea30n or their living in villages'. These birds the
and the re"t, one shold;:! avoid.
Vrthli, P!t1'poseless, i. e. prepared otherwise than as intended
for .gods &c.; krsara, samyava. payasa apupa sashkuli
one should "void. The !qsara-rice boiled with sessamum and
kidney-bean The samya. va' a preparation of milk, jagl'ee, ghee
etc., [tnil known as the Utkarika'. Ih" payasa, milk and rice
boiled. The apupa, an unctioned preparation of wheat. The
is also anotum' unctioned preparat,on of wheat, " One
shonld not cook food ror self only" although
by tuis text' the prohibition of Krsl1r!l etc., was
established, still Ihe repetition again is to stress
the magnitude or the penance. (173).
_. ---_ ... __ ._-----------_ .. _---
1. 1'1'J saras,. 1'3 won k:WWll as E1Il aquatic land bird of [1 lllrge size
l\lao call .
.:? See Versf;J 172.
3. Of. tilG llluathi :oT31f.
r)" VurfJo 104. abovo.
4. Of. """'.
10
15
20
25
384
[
l'"d}ilCLVallcYrl
Vcr1l68174-115
Yajnavalkya Verse lr{4.
The sparrow, the ru,ven, the osprey, the rajjud5,la"
the birds, the khanjarita., and also the
unknown birds and beasts etc.; 174.
5 the spa1'row.-The gilbge
sparrow though owiug to its being a dweller of the village its eating
is already forbidden (V. 172) the repetition here is on accouut of its
amphibious nature. Kiikolo, the ?'aven, the jack-daw ; liurarajl, the
osprey, called also utlcros' a; the Rajjudalako, the tree-cock;
10 jalapadap., the web"footed, whose reet are web-shaped. There are also
varieties of swan that have uot web-shaped feet, and so the swi'tns
have been mentioned again. the wag-tail. As
a species, Buch as are not Icnown, ajna'tap. such birds and quadrupeds;
these i. e., the sparrow and the reat, one should avoid. (l74)
15 Yajnavalkya, Verse 175.
The red-footed birds; the butcher's meat,
and the drymmeat, and :fish, having eaten these knowingly
one should observe a fast for three days. (175)
the blue-jays, a bird that makes a
20 sound of kiki; rakta pad[i., the red-footed birds such as k[i.dam ba
(drakes) etc; saUllam, butcher's meat, meat from a slaughter-house
even of those animals which are allowed; valluram, dry-flesh;
matsya!J., fish. Let him avoid these i. e. blue-jays etc. One should
avoid.
25 By the use of the wuril cha, and, ill the text is impliccllotu8.
hemp, safflower, etc., because of the text :-"LotUE, hemp, mushroom,
safflower, the bottle-gourd aud those that spring from duug, the
lcumbhi plant, the 1cundulca, the egg-plant, and the kovidi'tr3 plant,
one should avoid?" "So also all flowerfJ and fruits that grow out
30 of season, and whatever has undergone any change, one should
carefully avoide eating".
"Simlarly should one avoid eating the fruits of the banyan tree, fig
tree, the as'wattha, the wood-apple, the kadamba tree, and the citron."
Ytljila'vulky(]' ]
Verses 170-175.
B85
These i. e. the milk of the cow in hefi': mentioned ahove
Kamato, by intentionaily consuming, one "honld observe a fast for
,three nights, vide the text of Manu I. "In the Bllse of all others, oue
should fast for a day."
As to what he has heen ordained by S'ankha:- 10
" For eating the flesh of the Baka, the Ba1fth, the swan, the
Ph Ifn, the Chakmvl1ka, the va, the house-3parrow, tbe pigeon,
tilu do';'e, the Pftl).clu, the parror" the "lading, the SamBa, the
til;; owl, the heron, the red footed bird, the jay-binI, the vnlture, the
Cl\)W, the cllckoo, the the cock and the green pigeon, 15
Olle ,',honld remain witbon! food fO!' twelve nights and days, and
drink cow's urine mixed witll barley."
That must be understood to apply to habitually aud wilfully
eating for a long time, or for eating all. (175)
Viramitrodaya.
Moreover,
Yajliavalkya, Verses 170-175.
Sandltini, 'in he"t', fit to be crossed by a bnll, ODe who hae
rouched maturity; ani1'dasd
l
'not ont of ton days'; i. c., after d'elivery,
20
OllO who h'.18 not complet,ed tell day"; avatsd, 'without G calf', one 25
without a milk-Bucking calf; of theBe cows, in every case, the milk
should be avalued i. e. OOB mUBt not COnsume. Gol;' is to be explaiued, IlS
f1 license, or the unfis:eduesB of the l'ule I1S (iO compound
ending. The 8inguhtr number is with tL V!8\V t,o ir411icate t.he BpBcies
g
'IThu milk or "1 cow Bot ont of teu days, (:md during impurity on account IJf 30
hirth, of the go., ,wc. th" lmff\lllo" from this text of Gautama', it ShOlll,!
be observed t.lmt the milk or tho g(mt !1nel bulIailo "Iso should not be
co"sumed unW (,he t.enth Jay" 'rbo "'01'<1 'milk' is inclusive by
implieD.tina, of its ','rblots oJso, vide t.his text writtou by Bhavadeva:
"Those milks which are not to be cQmmmeci, t;,t. tho consnmption of 35
t.heir variants, the wiBl?! m':'ill should observe '1 vow for seven nights,
I. Qh. V. 20.
2. Barno manmJcrip'r,,) and the Benaro:! edition of tbe Virn.mitrodn.YR
read itr:!Ff.
3. ..<.';"11 the GOW:' j all [tllhualn 0, the cow spm.JieB.
4. Oe. XVII. 22-23,
386
Vir/].mltrodsyn-JlltllCil not to be OO'tl8'ltllt!Jd.
[
Yajnuvakya
Verso8 170-171.
such aB haB been stated iu (connection with) theBe". It was with thie
very thing in mind that in the word 'parivarjayet' the lIse of the
preposltlon pari! bas been made. 'of .. camel' i. e
P
rodllced from a camel; aih,.sapham, 'of single-hoofed animals'; el,aJaphlih'
. ,
5 'cingle-hoofed' such r...s the mare &c; st1'ainam, 'of a woman', i. e.
prodnce of the female of" man. Some' , however, suy th.t tue word
stri, 'female' is used in reference to all donble-breasted animals
excepting the goat, relying npon this text of S'ankha: "Of all the two-
brea8ted animals, the milk is not fit for use excepting tlrtti of a goat".
10 wild animals', such as the al.amari, the deer, and the like
others; pertaining to theBo, ftra!lyakam, 'of wild animals '. "Of tha
wild animals, of all beasts, excepting the she-buffalo" so Manu'. By
tho word at/,a, 'and also', are included other prohitited milks such as
the milk of a syandini, one who has a continuing flow of milk, one
15 who has yielded twin of calves, and one in heat. (170).
DevaMrtham, 'intended for Gods';. e., for the lwma and the
naivedya;: 'oblation' such as the Puroif,li/;a and the like; that,
moreover, having been ordained to be observed before the homa aDd
after that; i. e., /;obMnjana; the exudations from,
20 trees; and those not red also, 'produced by'
incisions', i. e., prooeeding from the cutting of trees. By the use of the
word taU,Ii, 'also', this very distinction has been made clear; for says
Manu', "Red exudations from' trees and also those produced by
incisions". By the nse of the word 'red', camphor, asaphmtida, and
25 the like stand nnprohibited. Anuplikrtam mlinsam 'unhallowed me.t', .
the flesh of a beast not sprinkled with the mantras; vidjani, 'springing
from fmces', i. e., directly prodnced from fmoes like the tanduliyaha' &c.;
kaval,lin;, 'fungi', like the mushrooms. (171).
Kra"yd-dapakfhiflo, 'cal'uivorons birds', suoh as the vultures and
30 the like; 'ths wood-pecker' i. G., the aMtaka; those who break
open with their beaks and then eat are pratudlii!, 'the peckers'
such as the hawks &c; thoBe making a souDd like tittihha;
1. tfR'-ThiB preposition sometimes changed into tin-is prefixed to
'VerbB to indicate, among othel things, addition, much, eXC688. Here it indicates
th.t it should be .voided by.ll possible mean'.
2. See MiUk,h.ra above p. 38l. 1. 15.
S. Oh. V. 9.
4. Oh. V. 6.
5. A vegeta.ble every generally ueed at meals for a soup preparation ,_
YdjnavaU:ya ]
Vc:rs6172-175,
Vlrnmltrodaya-Vialld8 when to be avoided.
387
ekaIJapkilih 'one-hoofed' such as the horse and the liks;
'dwellers in villages' snch as the pigeons &c. (172).
'lapwing' i.e., ths 'the jumping animal',
i. e., the water-cock; 'the chakranga', balaka, the small
cranes, those which spread open with their nlLiis and eat are vifnki"dh, 5
snch a3 the chakora &c" have been:partiOillBrly han ned against as eatables.
rice mixed with seSeamurn and kidney-bean, and boiled; 8a7flydvo.
prepued by IL mixture of gbee, milk and wheat-dour; pdyaBam, the
great moal; prepared. by a mixture of rice dour, guda &c., aud
well known as piJ.a in Mithila and other places; /;altkuli, a prep"rotion 10
of rice boiled in oil or ghee, .rtM; 'purposele8s' i. e., not prepared
Be intended for gods; this applies to all beginning with "Tsara and ending
with .1ahh1tli. (173).
Kala.inko, the village sparrow; Mkola, 'the raven', :i.e., the
jack.daw; 'along with it'; this is adjectrival of Kalavinka ; therefore the 15
resnlt is '.Kal.inka and also }fa/lOla'; Kurara, 'the spray', utk"oB'a,
rajjudillaka, 'the tree-cock' wellknown in the central region a8
'web-footed', having web shaped feet; and
body, &c.; thus the separate mention ofthe swan, etc., is with a view to
greater blarne ; 'not known " i.e., nnfamiliar either as species 20
or in the matter of transformation as to preparation or virility. This
moreover is 'adjectival of beasts and birds. beasts', i.e., wild
beasts; dwijilh, i.e., birds. (174).
'the blue jay', which makes a sound of kiki, and called
the Idhidivi; 'the red-footed " the Kadambr;: and the like; 25
Sa!tnam, 'butcher'e meat' i.o., ' meat got at a butcher's place; vallaram,
'dry desh'; 'fish', i.o., those which have been specially
ordained excepting the and the like; or those specially
prohibited in other Smrti. The construction is that all these should be
avoided. 30
The anthor states the penance for not avoiding. Etan,' these',
'intentionally', jagdhwa, 'having eaten', 8opavdso,' with the
observauoe of a fast'; dinatrayam, ' for three daye', one should remain.
If, however, unintention;tlly, then for a day, eince Manu' has observed
'In regard to the rest, one should observe a fast for a day'. Here the 35
words cha 'and, also' are intended ae cnmulative of each other, and
the word ova 'also', is intended as connected to 'one shonld
avoid '. (175) (170-175).
1. q''IUr-,ee Manu Oh. II. 21.
<pIfn'i'lRm-Iilf" I o/'fTr9 If'fl'll''f II
2. Oh. V. 20. ' '
388
iV111lilkl?liorfl..-Expiationfm cati1Jg 011ioll &0.
Yajnavalkya, Verse 176.
[
Yajnavalltya
PM'lIll 176.
The onion, a village pig, the mushroom, a village
cock, garlic, and also leek; for having eaten these, one
should perform the ChandrayalJ.a penallce.-176 ..
5 the onon, a thick halbed taballw
plant resembling garlic ; the village pig, the village hog;
chhatrakam, the ml!shroom, the Herpent's umbrella; grama-'
kukkutah, the village cOdle, is well-known; las'ullam, garlic,
rasona, a tbin white halbed tabular plant; granjanam, leele,
10 resembles garlic and is 11 red thin bulbed plant; these six for once
intentionally, eaten, jagdhva, Chandraya.l,l.am 'to be de,-
cribed hereafter charet, one should perform.
The village cock and the mnshrooms, tbough already
mentioned betore, have-been mentioned here as iudicating that the
15 penance is the same as for the onion etc.,
For intentionally, and 3S a long continuing habit, however, as
stated hy Manu:'" Mushroom, tbe country pig, garlic, the village
cock, onion, leek, by intentionally eating, a twice'born falls". Fer an
unintentional habit however!, "Having unintentionally eaten theBe
20 six, one should observe tbe
3
Santapana". Or as will be stated
in the third book, the Y ati
4
-Cbandrayalfa. For' an unintentional habit,
however, S'ankha has said: "Fol' eating garlic, onion, leek, a
village hog, vi\lagecock, and a crocodile, oue should drink water
for twelve nights I, (176).
25
Viramitrodaya
Moreover,
Yajnavalh'Ya, Verse 176.
'onion', f1 raj bulbous root ressmbling garlic, an 1
known as pyftja in the csutr&l region; 'village pig';
1. Oh V.19. 2. Manu Oh. V. 20.
3. 'ii\!<I[il'f'i.->Tl'i!t >1iflIi mf'f: I 't'l'<1;>IQ9l<!'lI
"l:ffIJ: \I '1'!. ". H >r. The MaTIu Sm,ti give, rour varieties of.
vi,. ,-,"""fo'f'i, (XI. 212), 31:rn<!1"" (213), Fff!i!i"3" (214), aod '!'J'l''!'''3"
(215). See also yujii., BeB alBo IV. 222. "
4. the also sevGI'Ill varieties have bsan.
given by Manu viz., (Oh. XI. 215) and au altBTnn.tive iu217, and another
in 220, the hns b::en given in 219, while the in218
tuu, l'lQsilr'f1l1'f!1ST''l''>tif.'t I A"lf'fICQr "fT'l:.1I.
----
l'ajil.avalky,,", ]
'Vt!fS1J 170-178.
M3ti1kahm'!\.-Five-lIaiZed (mimals,
389
chhatrdham, 'mushroom '1 resembling an umbrella, and sprung from
or woad; the village-cock au,i the garlic are well known;
grnjanam 'leek' i8 well known "" g8,jara; nnd although it is counted a'
onion, btill it hO,9 been mentiollscl again u.fter thB Maxim 1 of 'the
cow sud toe bull and a9 alnong the people it is known 118 being regarded 5
[tFJ onion. Jagdhwd, (having en,(;en', i.e., int.entiona1iy, and for ODe time
hu.ving oBton. For eating and all Po habit, however, Manu:i;
"The mushroom, the Bnd gal'lic} tue Village-cock, the onion,
i1fl also t,he leek) by intentionally ralls a twice .. horn," Also3, 'Fer
nniutentioul111.V oat,iug these six, one should perform the Krchcltitra 10
Silntal'ana; or even the yaticMn,l1'ilyalla; for the rest one should
observe a fl1st '{Ol' 1t du,y". This, i3 iu refetellCa to lluinteo
tionll,lly "n,ting "" a hdJir.. For uuintentionally eating once, S'ankha
BI1YB, .:! Inti g!1rlic, onion) leak, villdge-pig, crocodile-for'
Bati.ng these should drink wBter for twelve nights." 15
" Musbroom &c." stated by Manu is in regard to intentionally end
for 0, long time a, B habit, whilo the (,ext of Saukba, however, is
applicable to nnintont,ional habit" so holds the (176).
Yajiiavalkya, Verses 177,178 (1)
Estable are, among the five-clawed animals, the parcu- 20
. pine, alligator, tortoise, hedge-hog, and
Puge 50'" the hare; among the fish also the lion-
mouthed, the red, as also the
the lot,us, amI the shell-fish, are indeed (eatable) by the
twice-born. (177,1'78 (1) 25
:-Bha!rshya!1, eatable; sedha, porczlpine, the
dog smeller; goclhft, all"pator, resembling a lizzard, bllt big;
Itachch:ttapap., tortoise; s'allak'":tt, the !ledge-hog i. e. porcupine;
s'as'ah, the haj'e, is well-known. Among the five-chtwed animals sncb
as the dog, cat, llnd the Eke, tbe porcupine and tbe rest are eatable. 30
By tbe use of the ward cha., and, Lhe rhinoceros is also included, as
says Gautama.': "An'] the fjvccl&wed animals, the hare, the
1. of the cow end the bull i-Of.
The first w:)fd indicate3 the gtL!er&.l obss, and the second is used to empho.:lis8
some quaHtes m!1rkint; it out from the general 011198.
2. Dh. V. 1a.
3. Oh. V.20.
,1. XVII. 27.
390
M1UKsbar{'L,-Fiah.
[
Yd.jiiava'Ckya
Verse 178.
hedge-hog, the POl'cupme, the iguana, the rhinoceros, aud the
tortoise: "
As says Manu' aha. "The porcupine, the hedge-hog, the
iguana, the rbinoceros, and tortoise and also the hare. They declare
5 to be eatable among tbe five-clawed animals likewise; excepting tbe
camels, those tbat bave teeth iu one jaw. "
As to what, moreover, bas been stated by viz.
"as regards tbe rhinoceros tbey have a difference oE opinion", that has
a reEerence to occasions other than at the. Sraddha, since in tbe text:
10 " By the meal elf the rhinoceros when offered at the manes' ritual, it
yields perpetual merit" has been declared as a frnit in connection
with the S'radha. Similarly among the fish the Simhatundas &c"
may be eaten; the tbe lion-mouthed, rohita; the red
i. e. red-colonred; the pathina, called Chandraka; the rajiva, lotus,
15 i. e. lotuscoloured ; with shells in the form of mother of pearls, is a
sas'alka, shell:fish.
These &c. may be eaten only when properly
appointed', vide Manu'. "The Pdthina and Rohita, the first two,
may be eaten iE fixed as offerings at a sacrifice to the Gods', or to the
20 manes; the lotus-fish the and also the shell-fish, one may
eat always."
Tbe specification of the twice-born (in the text) is 01' the
pnrpose oE excluding the Suclms. [177-178 (1) 1
Viramitrodaya.
25 Moreover,
Yajiiavalkya, Verses 1'7'7, 1'78 (l)'J
The porcupine, etc., five alone of the five-clawed, may be eaten
by the twic,-boro. SedIta, 'porcop:oo', resembling the hedge-hog; godlla,
, I\,llign.tor' rnovitlg On tlle laud known in the central region as ffitTIif
1. Dh. V. 18.
2. Dh. XIV. ,17.
3. e. inlended to be offered.
4. Dh. V. 16.
5. W&I' aod it! whatever is offered to the goda, and
for the manes. The fire used 119 a medium on both occasiona is thuB called
{f<ilf91ff<r when it is invoked at 11 al10rifice other than for the mllnOS, i. Il.
god,&;c, and <l'Ol!9lil'l at a l,fiddha,
I
1
YdjnavaLkya ]
Vers88177-178.
ViramJtrodaya--The five -nailed _ animals.
391
(sana!loha) ; '11 tortoise'; .'aiyahah, 'hedge-hog', known
as sehi ; .'a8'ah, 'a is well known. By the nse of the word
eha, 'and' is included the rhinooeros, 'Five of the five-olawed a,e eatable
by the Braltma-Ehatra., Oh Raghava I viz., the hare, t,he porcnpine,
the alligator, the tortoise, and rhinoceros the fifth" vide this text of the 5
Ramay.".. The statement of S'ankha, however, viz., "As regards
rhinoceros, some hold 11 diff'erent view", hus a reference to the rhinoceres
having four claws. Aooording to the however,' it hos a
reference to other than at the S'raddha, In the expression 'A_moag the
fish', the locative case is nsed to indioate By the use of the 10
word Api, ' even, or also' the limitation in the expression "among the
five-clawed' whioh is a compqnsnt part of the previous sentence is
ad,ied'to. By the word hi, 'indeed " is dispelled the doubt as regards
the original text caused by the statement of the eoutherns that certainj y
the fish are even generally non-eatable and the like. 15
8i7J-haturpJa, such as ali and the like; "ohita!h' rsd ',slightly red
coloured, well known .8 n'l: roh,,; multifanned; rajiva!t,
'having a row', known a, U,'Fii!', raikhata; saSalhalJ" 'with shells';
S'all<a, i.e., shell is the extended down of the fish, well known as 11!;1'W9r
KltuliaM; having thsse, such as the 8'afara' and the like others. 20
" Thus here has been declared the eatable and the non-eatable
exhaustively for all the classes, and of the including the anulomas,
and in particular including women." Here the special mention of the red
(roMta) included by the word shelI-fish (8a8'al;'a} is with a view to
indicate its extreme purity. [177-178 (l)J.
Beginning with the verse
3
"uuhallowed or purposeless
meat &c.," having mentioned the duties of the twice-born, the Author
now describes the duties off the four orders 25
ya.jiiavalkya, Verse 178 (2).
Hereafter listen to the rule as to the eating and
avoidance of meat.-178.
of ,;;eat, i.e. sprrinkled, consecrated
and the like; eating, or for other than such, varjane 30
1. i. e. The Bame rule of restriction whioh bas been stated regarding
the -q.",,!'1\c;is is ?nlttatis mutalJdis, to the .fish. Only those which are
specified may b9 used, and ilOlle others, The holds here as there.
:) -11 kiud of i!lnal1 glHtering fish..
3. Verse 167.
Mital{Shnril..-Eatable and avoidable
avoidance. '.Excepting such IlS has been consecl'atgd by sprinkting, [shall
not eat meat', in the form a mental liks this, vklhim,
rule, 0 Samas'rdva and other sages fjrul),udhwam, listen.
There the Author in the matter of e>lting, points ant a rule
5 Yajiiavalkya, Verse 179.
When one's life is in danger, as also at a Sradha" or
when it has been consecrated by sprinkling, or was intended
for the twice born, or aftsr respectfully having offered to the
Gods and to the manes, one eating does not incur
10 guilt. (178)
owing to want of food or on acconnt of
au attack of a disease, withont the eating of meat life woutd he
in danger, then one may certainiy eat meat, since "On all occasions,
indeed one may protect oneself" is the rnle laying down the
15 'protection of self.
As also in the text: "Therefore indeed, before the term 01' life
one mnst not desire heaven" death as been prohibited.
Similarly at [). Srddliha, when invited one mnst under the
restrictive rule eat meat, because for not eating, a fault has been
20 declared by Manu': "When, however the man who having been
duly engaged according to the rnle, does not eat meat, that man
after death is degraded to the brute species for twenty-one births"
Consecrated according to the S'rauta rite called 'sprinkling'
(ma,!Ij) of the meat of nn animal intended for a sacrifice sucb as the'
25 and the like the residne remaining after the offering
of the oblations, such meat is called consecrated by
sprinkling. That, one may eut. By not eatiug, frnit of the sacrifice can
not be' produced.
1. See Veree 1 above p. 2 where the silges under the leadership of
Siimasravil requl.lst Y:\jnlJ."i'f11kYI1 to ex.pouml the Dhar17ws.
2. See Mitak?ho.rii on verse 86 abDve p. 231. IJ. O .....
S. Oh. V. 35.
4. 'lJrT1A"'Ii=a :.-The st!.esriEice is not deemed to be (o.oIllpleted.
Ydjna'IJalkya J
VereB 180.
alter a 8acrifice WOo
Dwjjak1l.myaya., intended Jor Ihe twice-born, for the meals
of the Br!lhmaJ;la, and also for the gods and the manes, what has
been prepared, and that, after having worshippEully offered to them,
then hy eating the remnants one does not incur any guilt. So also
393
in regard to the residne after feeding the dependants, vide the 5
of Manu.' "For a 6acrifice, may be properly killed, as also
for the maintenance of dependants, the beasts and birds; for indeed
Agasti did like this."
'One does not incur a sin in this', by mentioning merely an
absence of sin it is intended to be pointed out that for eating what 10
remains after respectfnlly offering to guests and the others, there is
merely a permission, and not an injunctive command as in the case of
meat consecrated by So also with regard to the unprohibited
such as the hare &c., being known to be uneatable except when
life is in danger, the prohibition common to all acts is to be inferred 15
even for a S'udra. (179).
Now, with the exception of meat consecrated by sprinkling,
and prohibited by the text' 'purposeless meat' etc.,
Page 51. for eating any other meat the Author mentions
an argumented rule of censure _ 20
Y1l.jiiavalkya, Verse 180.
He shall dwell in a horrible hell as many days as
may be as measured by the hairs on the body of' the beast
which that evil doer slays otherwise than in pursuance
of rules. (180).
:-Avidhina., otherwise than in pursuance oj
ruies, i,e., otherwise than as intended for Gods, etc.; ya!'t pasun
hanti, he who slays beasts, that man as many hair as Bre on that .beast
1. Oh. V. 22.
2. Verae 167 .bove.
3. nota on .......... usn.lly reoommends i'rilr
or preoept by sta.ting the good arising from its proper observance and the
evil arising from its omiaaion, and &lao by adding hiatorical in ita
support !l:\l..." .1'I-1f'fJ1(:11 . .
50
394
AbfJ Uon.
80 many days shall he dwell in horrible hell, dinani narake vaset.
By the word slays all the eight kinds of slayers must be deemed to
be taken, as says Ma.nu'. "He who permits, he who supplies the
weapon,' who kills, who engages in the purchase and sale, he
5 who cooks it, he who serves up, and alsa he who eats it, all are
considered to be slayers ",
The Author now declares the rule for the avoidance
Yajiiavalkya, Verse 181.
He obtains all desires, and also earns the fruit of a
10 horse-sacrific'e; even though living in the house, that vipra;
becomes a Muni (a sage) by avoiding meat. 181.
I will never eat flesh except the one
consecrated by sprinkling &c." He who keeps true to this resolntion
sarvan kamanavapnoti obtains all desires, i.e. while engaged in
15 accomplishing these finds no obstacle, because of his puremindedness,
as says Manu'. "What he thinks, what he undertakes, and
what he fixes his mind upon, that he obtains, who does not
injure anyone whatsoever".
This, moreover, is an incidental result; the principal fruit
20 the Author declares hayamedhaphalam tatha, and also the
fruit of a horse-sacrijice. This is with regard to the vow for
annual observance. Since Manu' has deserved. "He who during
a hundred years annually offers a horse sacrifice, and he who
entirely abstains from meat, these two obtain the same' reward
25 for their meritorious conduct. "
So also even dwelling in the house, Br9.l).mBJ;lBs and all the
four classes, become respected like Munis by abandoning meat. This,
moreover, is not in reference to meat which has been forbidden,
nor alse that which has been consecrated by sprinkling. By the
1. Oh. V. 51.
2. i, the we n pOD to kill.
3. Oh. V.47.
4. Oh. IV. 53.
Ydjna.alkya ]
ForBes 178-81
Vlramltrodayo-Punishment for 1iOl eatillg.
395
rule of deduction, it is in reference to what remains after respectfully
offering to the gnests &c.
Thus ends the ohapter on eatables and the nou-eatables.
Viramitrodaya.
Here in regard to the eating of the fish or flesh the positive ;;
rnles of observance and the negative rules of avoidance have been
stated, and thus a doubt as regards these, differing mntually, may
arise in the mindS of the pnpil, so with a view to help a correct under-
standing, the Anthor states the adjustment
Yajfiavalkya, Versees 178(2)-181. 10
In the matter of eating al also for avoidance, vidhim, 'rule' viz"
the procedure, atal], param, 'hereafter' sr7fudkwam 'listen'.
There, first the Anthor states the manner of eating by the verse
"when life is in danger". Excluding it as an eatable diet, when life is in
danger on account of a disease which can be warded of (only) by meat as 15
diet; srtlddhe, 'at a srMdha', i.e., at an engagement for a srdoddha. By the
use of the word tatM. 'also, similarly' the anthor points out the neoeBsity
of eating on a.u engagement for a 8rtlddha, just as when life in danger.
So also ,Mann': "When, however, after being properly engaged, the
man who does not eat flesh, that one after death is rednced to the beast 20
for twenty-one births". Profl?hitam, 'consecrated by sprinkling', i. e.,
of the bsasts for an animal sacrifice, dnly sprinkled with the mantras,
by non-eating the sacrifice would be defective. Dwijaktlmyayli, 'intended
for a d wija', i. e., in deference to a Br!i.lfmaq,. not to be disobeyed. This
moreover, only once, vide the text of Yama; "once for a desire of 25
a Br!i.lfm.ua'. So also after respectfully offering to the Gods, as also
to the manes; in the absence of any mental resolntion for the avoid.ncs
of meat One eating meat doss not incur sin. Even when a mental
vow has been taken, one eating meat on occasions, incurs sin, 8S
says Yama: "One may eat meat consecrated by sprinkling, once for 30
the desire of. Brillfm.q,a, or when intende! a3 an offering to gods or
at a srtlddha; but if there be a vow, however, one should avoid".
So also meat whioh remains as a reBidue after feedini; the depend-
ants, may indeed be eaten, just as the reaidne after respectfnlly offaring
1.
2. Oh. IV. 85.
3. "I'I'[IlT'I'I"Ilff-Thi. expression has been differently interpreted j The
interprets it as intlmdea for a BraI;tma.I;Ifi. j the Viramitrodnya.' abe
to 11 Bra.:g.mlll;ta'.
396
Vlroll1ltrodaya-All ar.puni.habZ,
[
Ydjnavall"1/"
V ..... !30-181
to the Gode and the manes. So MIlUU
I
: "For the sake of a. sacrifioe
may properly be killed birds and beasts; as also for the maintenance of
dependants; indeed Agastya did so before". By the use of the word
v a d h y a ~ 'may be killed', has been permitted tbe eightfold killing. (179.)
5 Previously on the nse of tbe expression 'purposeless meat' exoepting
on aocount of this reason, meat is to be avoided, and so there is no
contradiction. 1ntending tbis, tbe Autbor ssys vaset, 'shall dwell',
a.idhina 'otherwise than in pursuance of the ruleo', he who kills, tbat
evil conducted in<lividual, e,;:tending to dOoys nnmbered by the hairs on the
10 body of the best ehall dwell in bell. This is the meaning. By the use of
the word hllriti 'kills', eating also is intended, vide tbis text of Mauu':
"He who permits, who supplies the weapou, wbo kills, wbo
engsges in the purchase and ssle, he who cooks up, and be who serves;
so also he who eats ie, are all considered as slayers ". (180).
15 Even in regard to meat ordained, tbe Anthor mentions the fruit
for avoidance by sarvan, ' all, etc. '; saT.an 'all', i. 8. e,;:ceeding tbe
fruit resnlting from a. borse-sacrifice j Kaman, 'desires', i. B., desired
objeots j and also the fruit of 0. horse-saorifice, he obtains. Even if
one is in the order of a bOllse-holder, by avoiding. meat under a speoial
20 vow by 0. mental resolution, munitulyo, 'like a sage', i.8., just as ..
vILna,l'rastaa', he becomes. This is the meaniog. r178 (2)-180].
Here ends, the oommentary on Yajiiavalkya on the Ohapter regard-
ing the eatables and the non-eatables.
1. Oli. V. 22.
2. Oh. V. 51.