The Baudhayana Dharma Shastra

12/29/2014
TheBaudhayanaDharmaShastra
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PRASNAI,ADHYYA1,KANDIK1
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1.ThesacredlawistaughtineachVeda.1
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2.Wewillexplain(it)inaccordancewiththat.
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3. (The sacred law), taught in the Tradition (Smriti, stands)

second.3
4.ThepracticeoftheSishtas(stands)third.4
5. Sishtas, forsooth, (are those) who are free from envy,freefrom
pride, contented with a store of grain sufficient for ten days, free
from covetousness, and free from hypocrisy, arrogance, greed,
perplexity,andanger.5
6. '(Those are called) Sishtas who, in accordance with the sacred
law, have studied the Veda together 6 with its appendages, know
how to draw inferences from that, (and) are able to adduce proofs
perceptiblebythesensesfromtherevealedtexts.'
7. On failure of them, an assembly consisting at least of ten
members(shalldecidedisputedpointsoflaw).
8.Nowtheyquotealso(thefollowingverses):'Fourmen,whoeach
know one of the four Vedas, a Mmmsaka, one who knows the
Agas, one who recites (the works on) the sacred law, and three
http://www.hinduwebsite.com/sacredscripts/hinduism/dharma/baudh1.asp#1.1
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Brhmanas belonging to (three different) orders, (constitute) an

assemblyconsisting,atleast,oftenmembers.'8
9.'Theremaybefive,ortheremaybethree,ortheremaybeone
blameless man, who decides (questions regarding) the sacred law.
Butathousandfools(can)not(doit).'9
10.'Asanelephantmadeofwood,asanantelopemadeof leather,
suchisanunlearnedBrhmana:thosethreehavingnothingbutthe
name(oftheirkind).'10
11. 'That sin which dunces, perplexed by ignorance and
unacquainted with the sacred law, declare (to be duty), falls,
increasedahundredfold,onthosewhopropoundit.'11
12. 'Narrow and difficult to find is the path of the sacred law,
towards which many gates lead. Hence, if there is a doubt,itmust
not be propounded by one man (only), however learned he may
be.'12
13.'WhatBrhmanas,ridinginthechariotofthelaw(and)wielding
theswordoftheVeda,propoundeveninjest,thatisdeclaredtobe
thehighestlaw.'
14. 'As wind and sun will make water, collected on a stone,
disappear, even so the sin that (cleaves) to an offender completely
vanisheslikewater.'14
15. 'He who knows the sacred law shall fix the penances with
discernment,takingintoconsiderationtheconstitution,thestrength,
the knowledge, and the age (of the offender), as well as the time
andthedeed.'15
16.Manythousands(ofBrhmanas)cannotforma(legal)assembly
(for declaringthe sacredlaw), iftheyhavenot fulfilledtheir sacred
duties, are unacquainted with the Veda, and subsist only by the
nameoftheircaste.'16
Footnotes
143:1I.VasishthaI,4.EachVeda,i.e.eachskhorredactionofthe
Veda.Govinda.
143:3VasishthaI,4.Govindatakessmriti,'thetradition,'inthesense
of works (grantha) explaining the recollections of the Rishis, and is

nodoubtrightindoingso.
143:4Vasishtha I,5. The explanation ofgamaby'practice'restson
the authority of Govinda and the parallel passages where sla and
kra,'conduct,'areused.
143:5 pastamba
I, 7, 20, 8 Gautama XXVIII, 48. Kumbhidhnya,
translatedaccording to Govinda by 'contented with a store of grain

sufficientfortendays,'means,accordingtoothers,'contentedwith
astoreofgrainsufficientforsixdaysorforayear.'
143:6 Vasishtha VI, 43. Govinda omits the word 'iti,' given by the p.
144MSS.aftertheverse,wherebyitismarkedasaquotation.'The
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appendages,'i.e.theItihsasandPurnas.Govinda.
144:8 Vasishtha III, 20. Govinda, quoting Gautama XXVIII, 49, says
that Vnaprasthas cannot serve as members of Parishads, because

theyliveintheforest.Healsonoticesadifferentreading,notfound
in my MSS. 'sramasths trayo mukhyh.' He asserts that thereby
professed students are intended, because professed students are
declaredtobeparticularlyholyintheDharmaskandhabrhmana.
144:9
Vasishtha III, 7. Itare, translated by 'fools,' means literally,
thosedifferentfromthepersonsenumeratedintheprecedingverse.'
Govinda remarks that according to Stra 12 one learned Brhmana
mustbetakenonlyincasesofthemostpressingnecessity.
144:10VasishthaIII,11.
145:12 The 'gates' of the sacred law are the Vedas, the Smritis, and
thepractice of the Sishtas. They are many, because the redactions

of the Vedas and Smritis are numerous and the practices vary in
differentcountries.
145:14 I.e. provided the offender performs the penance imposed by
learnedand virtuous Brhmanas. Pransayet, 'will make disappear,'

is ungrammatical, as the subject stands in the dual. Grammatical
accuracyhasprobablybeensacrificedtotheexigenciesofthemetre.
145:15VasishthaXIX,9.Sarram,literally'thebody,'meansherethe
constitution, which may be bilious, 'windy,' and so forth. yuh,

literally 'life' or 'long life,' has been translated by 'knowledge,' in
accordancewithGovinda'sexplanationgnam.Asthewordvayah,
'age,'alsooccursinthisverse,itisclearthatyuhcannothaveits
usualmeaning.
146:16 Vasishtha III, 5. The two copies of the commentary omit this
Stra, though it is quoted in the explanation of Stra 9. The best

MSS. repeat the last words of the Stra in order to show that the
Kandikendshere.Thesamepracticeisobserved,thoughnotquite
regularly,inthesequel.
1.Thereisadisputeregardingfive(practices)bothin the south and in

thenorth.1
2.Wewillexplainthose(peculiar)tothesouth.
3.Theyare,toeatinthecompanyofanuninitiatedperson,toeatinthe
company of one's wife, to eat stale food, to marry the daughter of a
maternaluncleorofapaternalaunt.3
4.Now(thecustomspeculiar)tothenorthare,todealinwool,todrink
rum,tosellanimalsthathaveteethintheupperandinthelowerjaws,
tofollowthetradeofarms,togotosea.4
5.Hewhofollows(thesepractices)inanyothercountrythanwherethey
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prevail,commitssin.5
6. For each (of these customs) the (rule of the) country should be
(considered)theauthority.
7.Gautamadeclaresthatthatisfalse.7
8.Andoneshouldnottakeheedofeither(setofpractices)becausethey
areopposedtothetraditionoftheSishtas.
9. The country of the ryas (ryvarta) lies to the east of the region
where (the river Sarasvat) disappears, to the west of the Blackforest
(Klakavana),tothenorthofthePriptra(mountains),tothesouthof
the Himlaya. The rule of conduct which (prevails) there, is
authoritative.9
10. Some (declare) the country between the (rivers) Yamun and
Ganges(tobetheryvarta).10
11.NowtheBhllavinsquotealsothe(following)verse:11
12.'Inthewesttheboundaryriver,intheeasttheregionwherethesun
rises,asfarastheblackantelopeswander(betweenthesetwolimits),
sofarspiritualpreeminence(isfound).'12
13.TheinhabitantsofAvant,ofAga,ofMagadha,ofSurshtra,ofthe
Dekhan,ofUpvrit,ofSindh,andtheSauvrsareofmixedorigin.13
14. He who has visited the (countries of the) rattas, Kraskaras,
Pundras, Sauvras, Vagas, Kaligas, (or) Prnnas shall offer a
PunastomaoraSarvaprishth(ishti).14
15.Nowtheyquotealso(thefollowingverses):'Hecommitssinthrough
hisfeet,whotravelstothe(countryofthe)Kaligas. The sages declare
theVaisvnarishtitobeapurificationforhim.'15
16. 'Even if many offences have been committed, they recommend for
the removal of the sin the Pavitreshti. For that (sacrifice) is a most
excellentmeansofpurification.'
17. Now they quote also (the following verse): 'He who performs (by
turns)ineachseasontheVaisvnar(ishti),theVrtapat(ishti),andthe
Pavitreshtiisfreedfrom(all)sins.'17
Footnotes
146:1
2. The boundary between the north and south of India is, as
Govindaalsopointsout,theriverNarmad.
146:3
Some of the customs mentioned here still prevail in parts of
southern India. Thus the marriages between cousins occur among the
DesasthaandKarhdBrhmanasoftheDekhan.
146:4Thefirsttwocustomsmentionedstillprevailinthenorth,especially
in Kasmr, where Brhmanas commonly deal in wool and woollen cloth.

Spirituousliquorisnotnowdrunkopenly,butitsuseissanctionedinthe
Kasmrian Nlamatapurna. Many Brhmanical families in the north,
especiallyintheNorthwesternProvinces,subsistbyenlistingassoldiers
intheBritishandnativearmies.
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147:56.AsimilarargumentisgivenbytheKasmriansforthelawfulness
oftheconsumptionofmeat,whichtheyjustifybyadesagunaor'virtue
oftheircountry.'
147:7GautamaXI,20.
147:9VasishthaI,8,10.ManyMSS.,andamongthemtheTelugucopyof
the commentary, read Priytra instead of Priptra, which latter I

considertobethecorrectformoftheword.
147:10VasishthaI,12.
147:11Vasishtha I, 14. Govinda remarks that the Bhllavins are a school
studyingtheSmaveda.SeealsoMaxMller,Hist.Anc.Sansk.Lit.,pp.
193,364.
147:12VasishthaI,15.ThereisagreatuncertaintyintheMSS.aboutthe
wordfollowingsindhuh.Ihaveadoptedthereadingofp.148M.,sindhur
vidharan,'theboundaryriver,'whichoccursalsointheparallelpassage
of Vasishtha. The Dekhan and Gugart MSS. read vikaran or vikaran,
and the two copies of the commentary visaran. The sense of these
various readings appears to be 'the river that vanishes or looses itself,'
i.e.theSarasvat.
148:13 This and the following two Stras are intended to show that the
customs prevailing in the countries named have no authority and must

not be followed. Avant corresponds to western Mlv, Aga to western
Bengal, Magadha to Bihar, and Surshtra to southern Kthvd. The
Sauvras,whoarealwaysassociatedwiththeSindhians,probablydwelt
inthesouthwestofthePagb,nearMultn.TheUpvritsprobablyare
the same as the Upvrittas mentioned Mahbhrata VI, 49. But I am
unabletodeterminetheirseats.
148:14TherattasdweltinthePagb(Lassen,Ind.Alth.I,p.973,sec.
ed.), and are greatly blamed, Mahbhrata VIII, 44, 36 seq. The
Kraskaras are named in the same chapter of the Mahbhrata as a
degraded tribe, but seem to belong to the south of India. The Kaligas
aretheinhabitantsoftheeasterncoastofIndia,betweenOrissaandthe
mouth of the Krishn river. The Pundras, who are mentioned as a
degradedtribeintheAitareyabrhmanaVII,18,andoccurfrequentlyin
the Mahbhrata, and the Vagas belong to Bengal (see Lassen, Ind.
Alth. I, 669, sec. ed. Cunningham, Anc. Geog. p. 480). Regarding the
Punastoma,seeGautamaXIX,7noteandregardingtheSarvaprishth
ishti,TaittiryasamhitII,3,7,12.
148:15pastambaI,11,32,18.
149:17
Vasishtha XXII, 10. The meaning is that in each of the three
seasons of the year, Grshma, Varsha, Hemanta, one of the three

sacrificesistobeoffered.
1.The(termofthe)studentshipfor(learningthe)Veda,askeptbythe
ancients,(is)fortyeightyears,1
2.(Or)twentyfour(years),ortwelveforeachVeda,2
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3.OrattheleastoneyearforeachKnda,3
4.Oruntil(theVedahasbeen)learnedforlifeisuncertain.4
5. A passage of the revealed texts declares, 'Let him kindle the sacred
fireswhilehishairis(still)black.'5
6. They do not put any (religious) restrictions on the acts of a (child)
beforetheinvestiturewiththegirdle(isperformed).Forheisonalevel
withaSdrabefore(hissecond)birththroughtheVeda.6
7. The number of years (must be calculated) from the conception. Let
himinitiateaBrhmanaintheeighth(year)afterthat,7
8.AKshatriyathree(years)later(thanaBrhmana),
9.AVaisyaoneyearlaterthana(Kshatriya).
10. Spring, summer, and autumn are the seasons (for the initiation)
accordingtotheorderofthecastes.10
11. (Let him perform the initiation reciting), according to the order (of
thecastes),aGyatr,aTrishtubh,(or)aGagat(verse).
12. Up to the sixteenth, the twentysecond, and the twentyfourth
(years)respectively(thetimefortheinitiation)hasnotpassed.12
13. The girdles (shall consist of a rope) made of Muga grass, a bow
string,(orarope)madeofhemp.13
14.Theskins(shallbe)thoseofablackantelope,ofaspotteddeer,(or)
ofahegoat.14
15.Thestaffshallreachthecrownofthehead,theforehead,(or)thetip
ofthenose,(andbemade)ofatreefitforasacrifice.Thedetailshave
beenstatedabove.15
16. Let him beg, (employing a formula) consisting of seven syllables,
with the word bhavat in the beginning, with the word bhiksh in the
middle, and with the (verb expressing) the request at the end and let
himnotpronounceloudly(thesyllables)kshandhi.16
17. A Brhmana (student) shall ask for alms, placing (the word) 'Lady'
first,aKshatriyaplacing 17it in the middle, (and) a Vaisya placing it at
theend(oftheformula),from(menof)allcastes.
18.The(personsfittobeasked)areBrhmanasandsoforth,whofollow
(theirlawful)occupations.
19. Let him daily fetch fuel out of the forest and offer (it in the sacred
fire).19
20.(Astudentshallbe)truthful,modest,anddevoidofpride.20
21.Heshallrisebefore(histeacherinthemorning)andgotorestafter
(himintheevening).21
22. He shall never disobey the words of his teacher except (when he is
orderedtocommit)acrimecausinglossofcaste.22
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23. Let him converse with women so much (only) as his purpose
requires.23
24.Lethimavoiddancing,singing,playingmusicalinstruments,theuse
of perfumes, garlands, shoes, (or) a parasol, applying collyrium (to his
eyes),andanointing(hisbody).24
25.Lethimtakehold(ofhisteacher's)right(foot)withtheright(hand),
andoftheleft(foot)withthelefthand.25
26. If he desires long life and (bliss in) heaven, 26 (he may act) at his
pleasure (in the same manner) towards other holy (men), after having
receivedpermissionfromhisteacher.
27.(Lethimsay),'IN.N.,ho!(salutethee),'touchinghisears,inorder
tocomposetheinternalorgan.27
28. (Let him embrace his teacher's leg) below the knee down to the
feet.28
29. (A student shall not embrace his teacher) when he (himself) is
seated,orlyingdown,orimpure,norwhen(histeacher)isseated,lying
down,orimpure.29
30.Ifhecan(findwatertosip),heshallnotremainimpureevenduring
amuhrta.30
31. If he carries a load of fuel or holds a pot, flowers, or food in his
hands,heshallnotsalutenor(shallhedoit)onsimilaroccasions.31
32.Lethimnotsalute(theteacher)standingtooclose,
33. Nor, if he has reached the age of puberty, the young wives of
brothersandtheyoungwivesoftheteacher.33
34.Tosittogetherwith(thesepersons)inaboat,onarock,onaplank,
onanelephant,ontheroofofahouse,onamat,orinwheeledvehicles
ispermissible.34
35. (The pupil) must assist his teacher in making his toilet, shampoo
him,attendhimwhilebathing,eathisleavings,andsoforth.35
36. (But he) should avoid the remnants of food left by his (teacher's)
son,thoughhemayknowtheVedatogetherwiththeAgas,36
37.Andtoassistatthetoiletof,toshampoo,toattendinthebath,and
toeattheremnantsoffoodleftbyayoungwifeofhis(teacher).
38.Lethimrunafter(histeacher)whenheruns,walkafterhimwhenhe
walks,attendhimstandingwhenhestands.38
39.Lethimnotsportinthewaterwhilebathing.39
40.Lethimswim(motionless)likeastick.
41.TostudyunderanonBrhmanicalteacher(ispermitted)intimesof
distress.41
42. (The pupil shall) obey and walk after him as long as the instruction
(lasts).42
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43. (According to some this is improper, because) just that (mutual

relation)sanctifiesbothofthem.43
44. And (the behaviour) towards brothers, sons, and (other) pupils (of
theteachershallberegulated)inthesamemanner.44
45.Butofficiatingpriests,afatherinlaw,paternalandmaternaluncles
who are younger than (oneself must be honoured by) rising and (by
being)addressed.45
46.Ktya(declaresthat)thesalutationshallbereturned.46
47. For (the propriety of that rule) is apparent (from the story) about
Sisugirasa.47
Footnotes
149:13.pastambaI,1,2,12.Govindasvmingivesfourexplanationsof
the adjective paurnam, 'kept by the ancients,' viz. 1. old, i.e. kept by
the men of the Krita or Golden age 2. revealed to and kept by the
ancients, such as Manu 3. found in the ancient, i.e. eternal Veda 4.
foundintheknownItihsasandPurnas.
149:2pastambaI,1,2,1416.
149:3EachKnda,i.e.eachofthesevenbooksoftheTaittiryasamhit.
149:4ManuIII,1.
149:5 The object of the Stra is to prove that the period of studentship
must not be protracted too long, lest the duty of offering the Srauta
Agnihotrabeneglected.
150:6VasishthaII,6GautamaII,1.
150:79.VasishthaXI,4951.
150:10pastambaI,1,1,18.
150:12VasishthaXI,7173.
150:13Vasishtha XI, 5860. With this and the next two Stras the words
'accordingtotheorderofthecastes'mustbeunderstood.
150:14VasishthaXI,6163.
150:15VasishthaXI,5557.Thedetailsreferredtoaretobep.151found
in the Baudhyana Grihyastra II, 7, where the various kinds of trees

from which the staff may be taken are specified. The Stra shows that
theGrihyastraprecededtheDharmastrainthecollection.
151:16
The text of this Stra is corrupt. I read, 'bhavatpurvm
bhikshmadhym ykntm karet saptksharm bhikshm kshm ka

him ka na vardhayet' The various readings of the MSS. are, bhikshm
madhym yakkhmtm karet saptksharm bhim ka na vardhayet, C.
T.ykmtm karet saptksharamni kshm ka bhim ka narvyayet,
D. ykmtm karet saptksharmstim rksh ba him na vardhayet,
K. ykmtm tikshm karet saptksharn kshm ka him ka na
vardhayan,M.ykanskmtmkaretsaptksharnbhikshmkahimka
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na vardhayet, C. I. The most serious corruption lies in the syllables

following saptksharm, and I am not certain that my emendation
bhikshmiscorrect.ThecommentaryonthefirsthalfoftheStraruns
as follows: bhikshmantram vyaktam evokkaret bhavakkhabdaprvm
bhikshsabdamadhym ykpratipa[p]dakasabdmtm sabdksharm
[saptksharm] ka evam hi bhavati bhikshm dehi sampanno bhavati,
'lethimpronouncedistinctlytheformulaemployedinbegging,beginning
withthewordbhavat,havingthewordbhikshinthemiddle,andending
with the word conveying the sense of giving, and containing seven
syllables.Forthus(theformula),"Lady,givealms,"becomescomplete.'
ItiscuriousthatGovindasaysnothingabouttheformsaptksharmand
the feminine terminations of the other adjectives, which do not agree
withmantram,amasculine.
151:17VasishthaXI,6870GautamaII,35.Govindathinksthatastudent
should,ifpossible,begfrompeopleofhisowncaste.Threecastesonly
are intended by the term 'from all castes.' But see pastamba I, 1, 3,
25GautamaVII,1seqq.
152:19VishnuXXVIII,4.
152:20GautamaII,8pastambaI,1,3,20.
152:21VishnuXXVIII,13.
152:22pastambaI,1,2,19VasishthaVII,10.
152:23pastambaI,1,3,16.
152:24VishnuXXVIII,11VasishthaVII,15.
152:25Vishnu XXVIII, 15. The details regarding the times when this kind
ofsalutationistobeperformedarefoundpastambaI,2,5,21seqq.
152:26 The
two copies of the commentary connect the clause, 'if he is
desirousoflonglifeand(blissin)heaven,'withtheprecedingStra.But
seepastambaI,2,5,15,wheretheidenticalwordsp.153occur.The
commentary omits the remainder of the Stra, which all my MSS. give
here,andinsertsitbelow,afterStra29.
153:27pastambaI,2,5,12VasishthaXIII.44.Regardingthephrase,'in
ordertocomposehisinternalorgan,'seeManuII,120.
153:28pastamba I, 2, 5, 22. The meaning seems to be that the pupil is
first to stroke his teacher's legs from the knee downwards, and then to
takeholdofitattheankle.
153:29pastambaI,4,14,1420.
153:30pastambaI,5,15,8.
153:31pastambaI,4,14,22.'Onsimilaroccasions,'i.e.whenhehimself
is engaged in the worship of the manes, of the gods, or of the fire, or

whenhisteacherisoccupiedinthatway.
153:33Thesalutationwhichismeant,isprobablytheembraceofthefeet
see also Gautama II, 32. Govinda thinks that the words samavye
'tyantyasah,'standingtooclose,'mustbeunderstood.
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154:34Govindaaddsthattositwithyoungwivesofhisteachersonother
occasionsissinful.
154:35Ireadutsdana,'toshampoo,'whiletheMSS.haveeitheralacuna
orreadukkhdana,andthecommentarykkhdana,whichisexplained
by khattradhrana, 'to hold a parasol,' or malpakarshana, 'to clean.'
The kkha is, however, merely owing to a very common faulty
pronunciationoftsa.Govindaremarkscorrectlythattheword'iti,'which
followstheenumerationoftheservicestobeperformedbythepupil,has
theforceof'andsoforth.'
154:3637.ThemeaningofthetwoStrasisthatthepupilshallservethe
son of his teacher, especially if he is learned, and aged wives of his

teacher, but not eat their leavings. The explanation of ankna, 'who
knowstheAgas,'isgivenbyBaudhyana,GrihyastraI,11,4.
154:38pastambaI,2,6,79VasishthaVII,12.
154:3940.pastambaI,1,2,30VishnuXXVIII,5.
154:41pastambaII,2,4,25.GovindacombinesthisStrawiththenext
twoandmakesoneofthethree.
155:42pastambaII,2,4,26GautamaVII,23.
155:43ThewordsbetweenbracketsbelongtoGovinda.
155:44I.e.iftheyareyoungerthanoneself.
155:45
Instead of pratyutthybhibhshanam, '(shall be honoured by)
risingandbeingaddressed,'whichisthereadingofthetwocopiesofthe
commentary and of M., the MSS. from the Dekhan and Gugart read,
pratyutthybhivdanam.Thelatterreadingmightbetranslatedby'shall
besalutedbyrising'seeGautamaVI,9.Govindasays,inexplanationof
this rule: 'This restrictive rule also (refers) to teachers only, officiating
priests, and the rest to address (means) to use words such as "we
come."
155:46'Ktya,i.e.adescendantoftheRishiKata.Hewasofopinionthat
officiatingpriestsandtherestmustreturnthesalute.Asthereturnofa
saluteisprescribedforthem,itisunderstoodthattheother(party)must
salute.'Govinda.
155:47ThestoryofSisugirasaistold,ManuII,151153.
1.Ifmeritandwealtharenot(obtainedbyteaching),nor(atleast)the
dueobedience,oneshoulddiewithone'slearningoneshouldnotsowit
onbarrensoil.1
2. As fire consumes dry grass, even so the Veda, asked for, (but) not
honoured, (destroys the enquirer). Therefore let him not proclaim the
Vedatothosewhodonotshowhimhonouraccordingtotheirability.2
3.Theyproclaimtohimacommandtothefollowingeffect3
4. 'Brahman, forsooth, made the created beings over to Death. The
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student alone it did not make over to him.' He (Death) spake, 'Let me
haveashareinhim.'(Brahmananswered),'Thatnightinwhichhemay
neglecttoofferapieceofsacredfuel(shallbelongtothee),'4
5. 'Therefore a student who passes a night without offering a piece of
sacred fuel, cuts it off from the length of his life, Therefore let the
studentofferapieceofsacredfuel,lesthespendanight,shorteninghis
life.'
6. 'A long sacrificial session begins he who commences his studentship.
That (night) in which, after being initiated, he (first) offers a piece of
sacred fuel corresponds to the Pryanya (Atirtra of a sacrificial
session)thatnightinwhich(heoffersitlast),intendingtotakethefinal
bath, corresponds to the Udayanya (Atirtra), Those nights which (lie)
between(thesetwotermscorrespond)justtothenightsofhissacrificial
session.'6
7. 'A Brhmana who becomes a student of the Veda, enters existent
beingsinafourfoldmanner,(viz.)withonequarter(heenters)Fire,with
one quarter Death, with one quarter the Teacher, the fourth quarter
remains in the Soul. When he offers to Fire a piece of sacred fuel, he
therebybuysbackeventhatquarterwhich(resides)inFire,hallowingit,
he places it in himself that enters into him. Now when making himself
poorand,becomingshameless,heasksforalms(and)livesasastudent
oftheVeda,hetherebybuysbackthequarterwhich(resides)inDeath
hallowing it, he places it in himself that enters into him. Now when he
obeystheordersofhisTeacher,hetherebybuysbackthatquarterwhich
(resides)intheTeacherhallowingit,heplacesitinhimselfthatenters
into him. [Now when he recites the Veda, he thereby buys back the
quarter which resides in the Soul. Hallowing it, he places it in himself
that enters into him.] Let him not go to beg, after he has bathed (on
finishinghisstudentship)....Ifhedoesnotfindanotherwomanwhom
he can ask for alms,, let him beg even from his own teacher's wife or
from his own mother. The seventh (night) shall not pass without his
askingforalms.[(Hecommits)sinifhedoesnotgoouttoaskforalms
and does not place fuel on the fire. If he neglects that during seven
(days and) nights, he must perform the 7 penance prescribed for one
whohasbrokenthevowofstudentship.]AlltheVedascometohimwho
knowsthatandactsthus.'
8. 'As a blazing fire shines, even so shines he who, knowing this, thus
fulfils the duties of studentship, after he has bathed (on leaving his
teacher).'ThusspeakstheBrhmana.
Footnotes
155:14.ManuII,112.
156:2VasishthaII,12.
156:3'They,i.e.theVgasaneyinstohim,i.e.tothestudent'Govinda.
156:4
The quotation, which begins here and ends with the end of the
section,istakenfromSatapathabrhmanaXI,2,6.Inthetexttheword
Brahmanisaneuter.
156:6MSS.M.andK.,aswellasthecommentary,readdrghasattramp.
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157haveshaupaiti,whiletheMSS.fromtheDekhanandGugart,like
the printed edition of the Sat. Br., omit the particle 'ha.' Pryanya
means, literally, 'initial,' and udayanya, 'final.' Each sattra or sacrificial
sessionbeginsandendswithanAtirtrasacrifice.
157:7Thisportionofthequotationshows,besidessomeminordeviations
from the published text of the Mdhyandinas, several p. 158

interpolations and corruptions. The minor discrepancies are, 'brhmano
vai brahmakaryam upayan' (upayakkhan, C. I. and T.) padtmanyeva
katurthah pdah yadagnaye samidham dadhti atha yad tmnam
daridrkrityhrr bhtv bhikshate brahmakaryam karati atha yad
kryavakah karoti ya evisykrye. In the second passage the Dekhan
MSS. read, however, like the printed text. The interpolations are, 'Now
when he recites the Veda,' &c., and the verse, 'He commits sin if he
neglects,' &c. The former passage entirely destroys the sense of the
whole and the connexion of the parts. Both have, however, been
retained, as they occur in all the MSS. and the two copies of the
commentary, and have been enclosed in brackets. The corrupt passage
is so had that it makes no sense at all. The best MSS. read as follows:
'api
hi
vai
sntv
bhikshm
karatyavignansanyay
pitrnmanyabhyahkriybhyah'sayadanym,&c.,D.'apihavaisntv
bhishtmkarasapigninsanyay[v3.sec.m.]pitrnmanybhyah
kriybhyah,' K. api ha vai sntv bhikshm karatipagtinm
sanypi pitrinm anybhyah kriysas, M. api ha vai sntv bhikshm
karatyavigtinmasanaypipitrinmanybhyakriybhyah,C.I.Asitis
bynomeanscertainthatBaudhyana'sreadingagreedwiththatof the
printedtext,Ihaveleftthepassageout.
1.Now(followtheduties)ofaSntaka.1
2.Heshallwearalowergarmentanduppergarment.2
3.Lethimcarryastaffmadeofbamboo,
4.Andapotfilledwithwater.
5.Lethimweartwosacrificialthreads.
6.(Heshallpossess)aturban,anuppergarment(consistingof)askin,
shoes, and a parasol. (He shall keep) a sacred fire and (offer) the new
andfullmoon(Sthlpkas).6
7.Heshallcausethehairofhishead,ofhisbeard,andofhisbody,and
hisnailstobecutontheParvadays.7
8.Hislivelihood(heshallobtaininthefollowingmanner):8
9.Lethimbeguncooked(food)fromBrhmanas,Kshatriyas,Vaisyas,or
carpenters,9
10.Or(cooked)food(evenfrommany).10
11.Lethimremainsilent(whenhegoestobeg).
12. Let him perform with that all Pkayagas, offered to the gods and
manes,andtherites,securingwelfare.12
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13.Baudhyanadeclaresthatby(following)thisrulethemostexcellent
sagesreachthehighestabodeofPragpatiParameshthin.13
Footnotes
158:1
5. Regarding the term Sntaka, see pastamba I, 11, 30, 14.
GovindathinksthatthefollowingrulesareintendedtoapplyInthefirst
instancetoastudentwhohasperformedtheSamvartanaoncompletion
of his studentship and lives unmarried at home. For though the Smriti
declares it necessary for a student to enter, on completing his term, at
once into one of the remaining three p. 159 orders, it may happen as
the commentator observes, that the Sntaka's marriage cannot take
placeimmediately.Thecorrectnessofthisviewisprovedbypastamba
I, 2, 8, and by the fact that below, II, 3, 5, the rules for a married
Sntakaaregivenseparately.
159:25.VasishthaXII,14.
159:6pastambaI,2,8,2.
159:7RegardingtheParvadays,seeVasishthaXII,21note.
159:8
Vasishtha XII, 24. 'Though the Sntaka is the subject of the
discussion,theword"his"isused(inthisStra)inordertointroducethe
remainingdutiesofahouseholderalso.'Govinda.
159:9Thecarpenter(rathakra)isaSdra,butconnectedwiththeVedic
sacrifices.
159:10'"Food"(bhaiksham),i.e.aquantityofbeggedfood.Themeaningis
thatintimesofdistresshemaybegfrommany.'Govinda.
159:12Withthat,i.e.withthefoodobtainedbybegging.Regardingp.160
thePkayagas,seeGautamaVIII,18.Govindagivesasaninstanceof
the rites securing welfare (bhtikarmni) the yushyakaru, a rice
offeringintendedtoprocurelonglife.
160:13Govinda explains Baudhyana by Knvyana, and adds that either
the author speaks of himself in the third person or a pupil must have
compiledthebook.
1.Now(thosewhoknowthelaw)prescribethecarryingofawaterpot.1
2. It is declared (in the Vedas) that fire (resides) in the right ear of a
goat, in the right hand of a Brhmana, likewise in water (and) in a
bundle of Kusa grass. Therefore after personal purification let him wipe
(his watervessel) on all sides with his (right) hand, (reciting the
mantra),'Blazeup,Ofire'forthat(iscalled)encirclingitwithfireandis
preferabletoheating(thepotonthefire).2
3.Withreferencetothismattertheyprescribealso(thefollowingrules):
'Ifhethinksinhisheartthat(thepot)hasbeenslightlydefiled,lethim
light Kusa or (other) grass and heat (the pot) on all sides, keeping his
righthandturnedtowardsit.'3
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4. 'If (pots) have been touched by crows, dogs, or 4 other (unclean

animals,theyshallbeheated,untiltheyareof)the colour of fire, after
the(paryagnikaranahasbeenperformed).'
5. (Pots) which have been defiled by urine, ordure, blood, semen, and
thelikemustbethrownaway.5
6.Ifhiswaterpothasbeenbroken,lethimofferonehundred(oblations)
recitingtheVyhritis,ormutter(theVyhritisasoften).6
7. (Reciting the text), 'Earth went to earth, the mother joined the
mother may we have sons and cattle may he who hates us be
destroyed,'heshallcollectthefragments,throwthemintowater,repeat
theGyatratleasttentimesandtakeagainanother(pot).7
8. Taking refuge with Varuna, (he shall recite the mantra), 'That
(belongs) to thee, Varuna again to me, Om,' (and) meditate on the
indestructible.8
9.'Ifhehasreceived(thenewvessel)fromaSdra,lethimrecite(the
Gyatr)onehundred(times).(Ifhehasreceivedit)fromaVaisya,fifty
(repetitions of the Gyatr) are prescribed, but (on receiving it) from a
Kshatriyatwentyfive,(andontakingit)fromaBrhmanaten.'9
10.ThosewhorecitetheVedaaredoubtfulwhetherheshallfetchwater
afterthesunhas,setorshallnotfetchit.
11.Themostexcellent(opinionis)thathemayfetchit.
12.Lethimrestrainhisbreath,whilehefetcheswater.
13.Fire,forsooth,takesupwater.13
14.Itisdeclared(intheVeda),'Whenhehaswashedhishandsandfeet
withwaterfromhiswatervessel,heisimpureforothers,aslongasthe
moisture (remains). He purifieshimself only. Let him not perform other
religiousrites(withwaterfromhispot).'14
15. Baudhyana (says), 'Or if on the occasion of each personal
purification(hewasheshimselfwithotherwater)uptothewrist,(hewill
become)pure.'15
16.Nowtheyquotealso(thefollowingverses):
Footnotes
160:1
6. As Govinda observes, the rules regarding the waterpot
(kamandalu)areintroducedhereinconnexionwithI,3,5,4.
160:2VasishthaXII,1516.Themantraisfound,TaittiryaranyakaX,1,
4.
160:3Thewordupadisanti,'theyprescribe,'standsattheendofStra4,
asitreferstobothrules.
160:4VasishthaIII,59.TheparyagnikaranaistheriteprescribedinStra
2.
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161:6RegardingtheVyhritis,seeGautamaI,51.
161:7
Govinda says that Vmadeva is the Rishi of the mantra. The
fragments of the pot are to be thrown into a river or tank, in order to

preserve them from defilement. See also Journ. Bo. Br. Roy. As. Soc.,
No.XXXIVA,p.55note.
161:8'TakingrefugewithVaruna,i.e.saying,"IfleeforsafetytoVaruna."
(The words), "That for thee, Varuna, again to me, Om," (are) the
mantras (to be recited) on taking (a new vessel). Its meaning is this:
"Those fragments which I have thrown into the water shall belong to
thee,Varuna,"(Saying),"Come,thou(whoart)alordofwatervessels,
again to me, Om," he shall meditate on another visible pot as
indestructible,i.e.attheendoftheVedic(word)"Om,"lethimmeditate,
(i.e.)recollect, that not everything will be turned topsyturvy, (but that
somethingsare)alsoindestructible,i.e.thatthatisnotdestroyed,does
not perish.'Govinda. The explanation of the last clause of our Stra
seemstobethat,onpronouncingthesyllable(akshara)Om,thereciter
is p. 162 to recollect the etymological import of the word akshara,
'indestructible,' and thus to guard the new vessel against the mishap
whichbefelltheoldone.
162:9 According to Govinda, either the pranava, the syllable Om, or the
Gyatrarethemantrastoberecited,andtherecitationisapenanceto
beperformedwhenthevesselisreceived.TheMSS.ofthetextmarkthe
verseasquotationbyaddingtheword'iti,'whichthecommentaryomits.
162:13
According to Govinda, a Brhmana who goes to fetch water at
night,whichhemaywantforpersonalpurification,isorderedtorestrain
hisbreath,becausetherebytheairinthebodybecomesstrong,andfire
orheat(agni)isproduced.Nowasatnightthesunisstatedtoenterthe
fire and to become subject to it, a Brhmana, who by restraining his
breathhasproducedfire,hassecuredthepresenceofthesun,whenhe
goestofetchwater.
162:14
Govinda expressly states that the word vie, vigyate, 'it is
declared,'p.163literally,'itisdistinctlyknown,'alwaysindicatesthatthe
passage quoted is taken from the Veda. The rites for which water from
thewaterpotisnottobeused,arelibationstothemanes,thegods,and
thefire.Seealsobelow,I,4,7,5.
163:15ThewordsenclosedbetweenparenthesesareGovinda's.
1. 'Formerly (the use of) a waterpot has been prescribed by Brahman

andthechiefsagesforthepurificationoftwicebornmen.Thereforehe
shallalwayscarryone.'1
'He who desires his own welfare, shall use it without hesitation, for
purifying (his person), for drinking, and for performing his twilight
devotions.'
2.Lethimdoitwithabelievingheartawisemanmustnotcorrupthis
mind. The selfexistent 2 [paragraph continues] (Brahman) came into
existencewithawatervessel.Thereforelethimperform(hisrites)with
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awatervessel.
3.Lethimholditinhisrighthandwhenhevoidsurineandexcrements,
intheleftwhenhesipswater.Thatis(a)settled(rule)forallgoodmen.
4.Forasthesacrificialcusp(kamasa)isdeclaredtobepureonaccount
ofitscontactwiththeSomajuice,evensothewatervesselisconstantly
purethroughitscontactwithwater.
5. Therefore let him avoid (to use) it for the worship of the manes, the
gods,andthefire.5
6.Thereforelethimnotgoonajourneywithoutawaterpot, nor to the
boundaryofthevillage,norfromonehousetotheother.
7.Some(declarethathemustnotgowithoutit)astepfurtherthanthe
lengthofanarrow.
8.Baudhyana(saysthatheshallnotgowithoutit)ifhewishestofulfil
hisdutiesconstantly.
9. (The divine) Word declares that (this is confirmed) by a Rikshaped
(passage).9
Footnotes
163:1 7. The division of this chapter into two sections occurs in the M.
manuscript only. The Dekhan MSS., which give the division into
Kandiks,donotnoteit,andhaveattheendofthePrasnathefigure20,
while M. has 21 and in words ekavimsatih after the enumeration of the
Pratkas.
163:2'Awisemanmustnotcorrupthismind,'i.e.mustnotdoubtoradopt
erroneousviewsregardingtheteachingoftheSstraswithrespecttothe
waterpot.Itseemstomethatthispassageindicatestheexistenceofan
opposition to the constant carrying of the waterpot in Baudhyana's
times. This is so much more probable, as the custom is now obsolete,
and is mentioned in some Purnas and versified Smritis as one of the
practicesforbiddenintheKaliageseeeg.thegeneralnoteappendedto
SirW.Jones'translationofManu.
164:5AccordingtoGovindatheword'therefore'refersbacktoStraI,4,
6,14.
164:9
'Rigvidham, "a Rikshaped (passage)," means Rigvidhnam, "a
prescription consisting of a Rik." The Brhmana is indicated by (the

word) vk, ("the goddess of) speech." The meaning is, "The Brhmana
says that there is also a Rikverse to this effect. That is as follows,
tasyaish bhavati yat te silpam itydi' (Taittiryaranyaka I, 7, a).
Govinda.
1.Now(followsthedescriptionof)themeansofpurification.
p.165
2. The body is purified by water, the understanding by knowledge, the
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soul by abstention from injuring living beings, the internal organ by

truth.2
3.Purifyingtheinternalorgan(iscalled)internalpurification.
4.Wewillexplain(therulesof)externalpurification.
5. The sacrificial thread (shall be made) of Kusa grass, or cotton, (and
consist)ofthricethreestrings.
6.(Itshallhangdown)tothenavel.
7.(Inputtingiton)heshallraisetherightarm,lowertheleft,andlower
thehead.7
8.Thecontrary(isdoneatsacrifices)tothemanes.
9.(Ifthethreadis)suspendedroundtheneck,(itiscalled)nivta.
10.(Ifitis)suspendedbelow(thenavel,itiscalled)adhopavta.
11.Lethimperform(theriteofpersonal)purification,facingtheeastor
the north, (and) seated in a pure place (let him) place his right arm
between his knees and wash both hands up to the wrist and both feet
(uptotheankles).11
12.Lethimnotuseforsippingtheremainderofthewaterwithwhichhe
haswashedhisfeet.
13. But if he uses (that) for sipping, let him do it, after pouring (a
portionofit)ontheground.
14.HeshallsipoutoftheTrthasacredtoBrahman.14
15.Thepart(ofthehand)attherootofthethumb(iscalled)theTrtha
sacredtoBrahman.
16.Thepartabovethethumb(iscalledtheTrtha)sacredtothemanes,
thepartatthetipsofthefingersthatsacredtothegods,thepartatthe
rootofthefingersthatsacredtotheRishis.16
17.(Lethimnotuseforsippingwaterthathastrickled)fromthefingers,
nor(water)thatiscoveredwithbubblesorfoam,nor(waterthatis)hot,
or alkaline, or salt, or muddy, or discoloured, or has a bad smell or
taste.17
18. (Let him not sip water) laughing, nor talking, nor standing, nor
looking about, nor bending his head or his body forward, nor while the
lockonhiscrownisuntied,norwhilehisthroatiswrappedup,norwhile
hisheadiscovered,norwhenheisinahurry,norwithoutwearingthe
sacrificialthread,norstretchinghis feet out, nor while his loins are girt
(withacloth),norwithoutholdinghisrightarmbetweenhisknees,nor
makingasound.18
19.Lethimthricedrinkwaterthatreacheshisheart.19
20.Lethimwipe(hislips)thrice.
21.Some(declarethatheshalldoit)twice.21
22.AwomanandaSdra(shallperform)both(acts)once(only).
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23.Nowtheyquotealso(thefollowingverse):ABrhmanaispurifiedby
waterthatreacheshisheart,aKshatriyaby(water)reachinghisthroat,
aVaisyaby(waterbarely)takenintothemouth,awomanandaSdra
bytouching(it)withtheextremity(ofthelips).23
24. 'If (drops) adhere to his teeth, (they must be considered pure) like
theteeth,becausetheyarefixed(inthemouth)liketheteeth. Lethim
notsipwaterontheiraccountincasetheyfall.Iftheyflowout,hewill
bepure.'24
25.Nowtheyquotealso(thefollowingverse):Ifanythingadherestothe
teeth,(itispure)liketheteethandifheswallows(itor)whateverelse
may be in the mouth (or) may remain after sipping water, (he will
become)pure.'25
26. (After sipping) he shall touch the cavities (of the head) with water,
thefeet,thenavel,thehead,(and)lastlythelefthand.26
27. If he becomes impure while holding (a vessel) made of metal, he
shall put it down, sip water and sprinkle it, when he is going to take it
up.
28.Nowifhebecomesimpure(whileheisoccupied)withfood,heshall
putitdown,sipwaterandsprinkleit,whenheisgoingtotakeitup.28
29.Nowifhebecomesimpure(whileoccupied)withwater,heshallput
itdown,sipwaterandsprinkleit,whenheisgoingtotakeitup
30.Thatiscontrary(totherule)in(thecaseofanearthen)vessel.30
31.In(thecaseofavessel)madeofwoodthereisanoption.
32. Defiled (objects) made of metal must be scoured with cowdung,
earth,andashes,orwithoneofthese(three).32
33.Copper,silver,andgold(mustbecleaned)withacids.33
34.Earthenvesselsmustbeheated.34
35.(Objects)madeofwoodmustbeplaned.
36.(Objects)madeofbamboo(mustbecleaned)withcowdung,36
37.(Objects)madeoffruitswitharopeofcowhair,37
38.Skinsofblackdeerwith(ground)Belnutandrice,
39.Blankets(ofthehairofthemountaingoat)withArekanuts,39
40.(Cloth)madeof(sheep's)woolbythe(raysofthe)sun,
41.Linen(cloth)withapasteofyellowmustard,41
42.Cottonclothwithearth,42
43.Skins(otherthandeerskinsshallbetreated)likecottoncloth,43
44.Stonesandgemslike(objects)madeofmetal,44
45.Boneslikewood,45
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46.Conchshells,horn,pearlshells,andivorylikelinencloth.46
47.Or(theymaybecleaned)withmilk.
48.(Objects)whichhavebeendefiledbyurine,ordure,blood,semen,or
a dead body, (but) are agreeable to the eye and the nose, shall be
rubbedseventimeswithoneofthesubstancesmentionedabove.
49.(Objects)notmadeofmetalwhichareinthesameconditionmustbe
thrownaway.49
50. The cups and vessels (used) at a sacrifice (must be cleaned)
accordingtotheinjunction(oftheVeda).50
51.TheVeda(declares),'TheydonotbecomeimpurethroughSoma.'
52.'Time,fire,purityofmind,waterandthelike(fluids),smearingwith
cowdung and ignorance (of defilement) are declared to be the sixfold
(meansof)purificationforcreatedbeings.'52
53.Nowtheyquotealso(thefollowingverse):'Acleverman,whoknows
(therulesof)purificationandisdesirousofrighteousness,shallperform
(theritesof)purification,afterhavingfullyconsideredthetime,andthe
place(ofthedefilement),likewisehimself,(aswellas)theobject(tobe
cleaned)andthesubstance(tobeemployed),thepurposeoftheobject,
thecause(ofthe defilement),andthecondition(ofthethingorperson
defiled).'
Footnotes
165:28.VasishthaIII,60.
165:79.ManuII,63.
165:11Vasishtha III, 26. Govinda points out that the word saukam, '(rite
of)purification,'hasherethemeaningofkamanam,'sippingwater.'He
thinksthattheka,'and,'whichstandsafterpdau,'bothfeet,'indicates
thatotherportionsofthebodywhichhavebeendefiledmustbewashed
also.
166:16VishnuLXII,34.AlltheMSS.exceptM.placetheTrthasacredto
the gods at the root of the fingers, and that sacred to the Rishis at the
tipsofthefingersandGovindahasthesameerroneousreading.
166:1920.VasishthaIII,26pastambaI,5,16,3.
166:21VasishthaIII,27pastambaI,5.16,4.
167:24TheMSS.readinthelastpdaofthisverse,teshmsamsrye[ya
orva]kkukititi.Ithinksamsrvankkhukiritiisthecorrectreading.
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168:30'(Theword)amatram,literally"avessel,"denoteshereanearthen
vessel. The meaning is that such a one, if it is very much defiled, shall
only be put down and not be taken back. Any other (earthen vessel)
shallbeheated.'Govinda.
168:33ManuV,114VasishthaIII,63.
168:37Vasishtha III, 54. Govinda thinks that the word raggu, 'a rope,' is
usedhereinthesenseof'aconglomeration,'andmerelyindicatesthata
quantityofcowhairmustbeused.
168:39ManuV,120.
169:50
Govinda explains this Stra differently. He says: 'The fault of
defilementbyremnantsdoesnotaffectsacrificialcupsandvessels.This
mustbeunderstood.Iftheyaredefiledbyurineandthelike,theymust
be thrown away.' My explanation is based on the parallel passage of
pastambaI,5,17,13.Seealsobelow,I,6,13,11seq.
169:52VishnuXXII,88.
1. The Veda declares that the hand of an artisan is always pure, so is

every vendible commodity exposed for sale and food obtained by
begging,whichastudentholdsin.hishand.1
2.Acalfispureontheflowing(ofthemilk),abirdonthefallofthefruit,
womenatthetimeofdalliance,andadogwhenhecatchesadeer.2
3.Allminesandplacesofmanufacturearepureexceptingdistilleries of
spirituous liquor continuously flowing streams of water and dust raised
bythewindcannotbecontaminated.3
4.Theflowersandfruitoffloweringandfruitbearingtreeswhichgrowin
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uncleanplacesarelikewisenotimpure.
5. On touching a tree standing on a sacred spot, a funeral pile, a
sacrificial post, a Kandla or a person who sells the Veda, a Brhmana
shallbathedressedinhisclothes.5
6.One'sowncouch,seat,clothes,wife,child,andwaterpotarepurefor
oneselfbutforstrangerstheyareimpure.
7.Aseat,acouch,avehicle,ships(andboats),theroadandgrassare
purified by the wind, if they have been touched by Kandlas or
outcasts.7
8.Grainonthethreshingfloor,waterinwellsandreservoirs,andmilkin
thecowpenarefitforuseeven(iftheycome)fromapersonwhosefood
mustnotbeeaten.8
9. The gods created for Brhmanas three means of purification, (viz.)
ignoranceofdefilement,sprinklingwithwater,andcommendingbyword
ofmouth.9
10.Watercollectedonthegroundwithwhich 10cowsslaketheirthirstis
a means of purification, provided it is not strongly mixed with unclean
(substances),norhasa(bad)smell,norisdiscoloured,norhasa(bad)
taste.
11.Butlandbecomespure,accordingtothedegreeofthedefilement,by
sweeping the (defiled) spot, by sprinkling it with water, by smearing it
withcowdung,byscattering(pureearth)onit,orbyscrapingit.11
12.Nowtheyquotealso(thefollowingverse):
Footnotes
170:19.VishnuXXIII,48.
170:2VishnuXXIII,49.
170:3VishnuXXIII,48.Thetermkara,translatedby'minesandplacesof
manufacture,' is explained in the commentary by 'places of production,

i.e. of sugar and honey.' It is no doubt intended to apply to any place
wherearticlesofconsumptionoruseareproduced.Govindaaddsthatas
'continuous streams of water' are always pure, one must take care that
thewaterforsippingflowsoutofthevesselinanunbrokenstream.
171:5VasishthaIV,37.Kaityavriksha,'atreestandingonsacredground,'
meansliterally,'amemorialtree.'
171:7 Govinda points out that couches and seats and the like, on which
Kandlasandoutcastshavelainorsatdown,mustbepurified.
171:8 'That must be referred to grain on a threshingfloor, and so forth,
which has been produced by men whose food must not be eaten, and
againisconsideredtobecommontoall.Inthiscase,too,whathasbeen
receivedfromoutcastsandKandlas,thatisdefiled.Milkwhichhasbeen
receivedjustatmilkingtimemaybedrunkoutofavesselthatstandsin
the cowpen.'Govinda. As regards the grain produced by lowcaste
people,theruleprobablyreferstocaseswherethelandofanAgrahra
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or other village is cultivated by men of the lowest castes. The author

means to say that in such cases a Brhmana may take his share from
the threshingfloor, where the whole produce of the villageland is
stored,withouthesitation.
171:9VasishthaXIV,24ManuV,127.
1. 'A drop of water which is allowed to fall (on the ground) purifies a
bull's hide of land, whether (the land) has been (previously) swept or
not,providednoimpuresubstanceisvisibleonit.'1
2.Foodwhichiscookedoutofsightmustbeilluminated(withfire)and
besprinkledwithwater,2
3.Likewiseeatablesboughtinthemarket.3
4.FortheVeda(declares),'Forthegodswhoare(easily)disgustedand
desirousofpuritydonotenjoytheofferingsmadebyamandestituteof
faith.'
5.Afterreflecting(fora,longtimeontherespectivevalueof)the(food)
ofapuremandestituteoffaithandofanimpurepersonwhohasfaith,
thegodsdeclaredbothtobeequal.ButtheLordofcreatedbeingssaid
tothem,'Thatisnotequal,itisunequal.Thefoodofamandestituteof
faithisworthless,thatwhichispurifiedbyfaithispreferable.'
6. Now they quote also (the following verses): 'Want of faith is the
greatestsinforfaithisthehighestausterity.Thereforethegodsdonot
eatofferingsgivenwithoutfaith.'
7.'Afoolishmandoesnotreachheaven,thoughhemayoffer(sacrifices)
orgive(gifts).'
8.'Heiscalledafoolishmanwhoseconductisblemishedbydoubts,and
who,clingingtohisownfancies,transgresses(therulesof)theSstras,
becauseheopposesthefulfilmentofthesacredlaw.'8
9. But potherbs, flowers, fruit, roots, and annual plants (must be)
sprinkled(withwater).9
10.Havingplaceddrygrass,woodoftreesunfitforsacrificesoraclodof
earth (on the ground), let him void faeces or urine, turning his face
during the day towards the north and at night towards the south and
wrappinguphishead.10
11.(Aftervoiding)urineheshallclean(theorganonce) with earth and
water,11
12.Thehandthreetimes.
13. In like manner (he shall clean himself with earth and water after
voiding)faeces.13
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14.Thenumber(oftheapplicationsofbothis)thricethreeforbothfeet
andthehand.
15. After an effusion of semen (he shall purify himself) in the same
mannerasaftervoidingurine.15
16.Heshallwashhimself,afterhehasuntiedorputontheclothround
hisloins,16
17.Orhemaytouchmoistgrass,cowdung,orearth.17
18.Whileheisengagedin(theperformanceof)religiousrites,heshall
avoidtotouch(thepartofhisbody)belowthenavel.18
19. The Veda (declares), 'A man's (body) is pure above the navel, it is
impurebelowthenavel.'19
20.Sdraslivingintheserviceofryansshalltrim(theirhairandnails)
everymonththeirmode 20ofsippingwater(shallbe)thesameasthat
ofryans.
21.AVaisyamaylivebyusury.21
22. But (a sum of) twentyfive (krshpanas shall bear an interest) of
fivemshas(permensem).22
23. Now they quote also (the following verses) 'He who, acquiring
property cheap, employs (it so that it yields) a higher price, is called a
usurer, and blamed in all (treatises on) the sacred law.' '(Brahman)
weighed in the scales the crime of killing a learned Brhmana against
(the crime of) usury the slayer of the Brhmana remained at the top,
theusurersankdownwards.'23
24. 'Let him treat Brhmanas who tend cattle, those who live by trade,
(and) those who are artisans, actors (and bards), servants or usurers,
likeSdras.'24
25.Butmenofthefirsttwocastesmay,attheirpleasure,lend(money
at interest) to one who neglects his sacred duties, to a miser, to an
atheist,ortoaverywickedman.25
26.Throughtheneglectofsacrifices,of(lawful)marriages,ofthestudy
of the Veda, and of (learned) Brhmanas, (noble) families (even) are
degraded.26
27.TheoffenceofneglectingaBrhmanacannotbecommittedagainsta
foolwhoisunacquainted 27withtheVeda.For(inofferingsacrifices)one
doesnotpassbyabrilliantfireandthrowtheoblationsintoashes.
28. Families which are deficient in (the knowledge of) the Veda, are
degradedby(keeping)cows,horsesandvehicles,byagricultureandby
servingtheking.28
29.Butevenpoorfamilieswhicharerichin(theknowledgeof)theVeda
obtainrankamongthe(noble)familiesandgaingreatfame.
30. The (study of) the Veda impedes (the pursuit of) agriculture, (the
pursuit of) agriculture impedes (the study of) the Veda. He who is able
(todoit),mayattendtobothbuthewhoisunable(toattendtoboth),
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shallgiveupagriculture.
31.Afat,bellowing,raginghumpedbull,whodoesnotrestrainhimself,
who hurts living creatures and speaks according to his pleasure,
forsooth, does not reach the (abode of) the gods (but) those who are
smalllikeatoms,(being)emaciated(byausteritiesandfasts),gothither.
32. If, erring, in his youth he commits at any time good or evil acts of
anykind,(theywillallremainwithoutresult).(For)ifinhislateragehe
lives righteously, he will obtain (the reward of) that (virtuous conduct)
alone,not(thepunishmentsofhisformer)crimes.
33.Lethimalwaysbesorrowinginhisheart,whenhethinksofhissins,
(let him) practise austerities and be careful thus he will be freed from
sin.
34.'Wheredropsofwatertouchthefeetofa34
man who offers water for sipping to others, no defilement is caused by
them.Theyareequally(pure)as(water)collectedontheground.'
Footnotes
172:1 10. Regarding the term 'a bull's hide' of land, see Vishnu V, 181
183,XCII,4.
172:2pastambaII,2,3,9.'Outofsight,'i.e.notbeforetheeyesofhim
who eats it.'Govinda. It would, however, seem that this rule refers to
food prepared by Sdras, without the supervisions of ryans. For
pastamba's Stra, which contains the same word, paroksham, 'out of
sight,' certainly has reference to that case only, and there is no reason
why food prepared by Brahman cooks should be purified before it is
eaten.
172:3pastamba I, 5, 17, 19. The eatables here intended are, according
to Govinda, Ldus and other sweetmeats which are frequently bought

readymade.
173:8
Dharmatantra, translated 'the fulfilment of the sacred law,' is
explained in the commentary by dharmasya tantram anushthnam, by

'theperformanceofthesacredduties.'Itmayalsomean'thedoctrineof
or the treatises on the sacred law.' The Sstras are the Vedas and the
wholebodyofthesacredliterature.
173:10Vasishtha,VI,10.
174:1112. Vasishtha VI, 14, 18. According to Govinda one application of
watersufficesforthelefthandandtwoforbothtogether.
174:1314.
Vasishtha VI, 18. Govinda reads in Stra 14, against the
authorityofalltheMSS.,pyoh,'fortheanus,'insteadofpdayoh,'for
bothfeet.'
174:15pastambaI,5,15,23.
174:16pastambaI,5,16,14.
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174:17pastambaI,5,16,15.
174:19TaittiryaSamhitVI,1,3,4.
174:20 pastamba II, 1, 2, 45. The above translation follows Govinda's
explanation. But rydhishthith, 'living in the service of ryans,' may

also mean 'superintended by ryans,' and the rule be taken to refer to
thespecialcaseofSdracooks,asintheparallelpassageofpastamba.
175:25VasishthaII,43.M.readsnadadytm,shallnotlend.'According
toGovinda,'averywickedman'isequivalentto'aSdra.'
175:26
Manu III, 63. Govinda says that this Stra is introduced in
connexion with the expression, 'one who neglects his sacred duties,'
whichoccursinStra25.
175:27VasishthaIII,9note,10.ThisStraisaddedinexplanationofthe
term'theoffenceofneglectingaBrhmana.'
176:2829.ManuIII,64,66.
1. Referring to deaths and births, they declare that the impurity of
Sapindas lasts ten days excepting officiating priests, men who have
performed the initiatory ceremony of a Somasacrifice, and students of
theVeda.1
2. But amongst Sapindas Sapindarelationship (extends) to the seventh
person.2
3.(Ifchildrendie)beforethecompletionoftheseventhmonthorbefore
teething,(therelatives)shallbathe.3
4.In(thecaseofachild)thatdiesbeforethecompletionofitsthirdyear
or before teething, offerings of funeral cakes and water are not
prescribed,andoneshouldnotburnits(body)4
5.Norwhenunmarriedmaidensdie.
6.Somedoitinthecaseofmarrieddaughters.6
7. That (is done) in order to gain the goodwill 7of the people. Women
areconsideredtohavenobusinesswiththesacredtexts.
8.'Therelativesofunmarriedwomenbecomepureafterthreedays.But
the uterine brothers become pure by (following) the rule mentioned
before.'8
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9.Moreover,thegreatgrandfather,thegrandfather,thefather,oneself,
the uterine brothers, the son by a wife of equal caste, the grandson,
(and)thegreatgrandsonthesetheycall Sapindas, but not the (great
grandson's) sonand amongst these a son and a son's son (together
withtheirfatherare)sharersofanundividedoblation.9
10.ThesharersofdividedoblationstheycallSakulyas.10
11. If no other (relations) are living, the property (of a deceased male)
descendstothem(theSapindas).11
12.OnfailureofSapindas,theSakulyas(inherit).12
13. On failure of them, the teacher who (holds the place of a spiritual)
father,apupil,oranofficiatingpriestshalltakeit,13
14. On failure of them, the king. Let him give that property to persons
wellversedinthethreeVedas.14
15. But the king should never take for himself the property of a
Brhmana.15
16. Now they quote also (the following verse): The property of a
Brhmana destroys (him who takes it), together with sons and
grandsons poison kills one man only. (Therefore) they do not declare
poison to be (the worst) poison. The property of a Brhmana is called
(theworst)poison.'
17. If a birth and a death occur together, one. and the same period of
ten(daysand)nights(shallserveforboth).
18.Nowif(otherdeathsorbirths)happenbeforethecompletionofthe
ten (days and) nights (of impurity), the first period of ten (days and)
nights (shall suffice, provided the new cause of impurity occurs) before
theendoftheninthday.18
19. On a birth, indeed, the parents (alone) become impure during ten
days.19
20. Some (declare that) the mother (alone becomes impure), because
(people)avoid(lyinginwomenalone).20
21. Others (say that) the father (alone becomes impure) because the
semenisthechiefcause(ofthegeneration).21
22. For sons who were born without mothers, are mentioned in the
revealedtexts.
23. But (the correct opinion is that) both the parents (become impure)
becausetheyareequallyconnected(withtheevent).
24. But when a death (has happened, the relatives of the deceased),
allowing the youngest to begin, shall pass their sacrificial threads over
the right shoulder and under the left arm, descend into the water at a
bathingplace, submerge (their bodies), emerge (out of the water),
ascend the bank, sip water, pour out libations for the (deceased,
repeatingthelastfouracts)severallythreetimesthereafter,ascendthe
bank, sip water, touch a coal, water or the like at the door of their
house, and sit during ten days on mats, eating food that does not
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containpungentcondimentsorsalt.24
25. (Let him perform) a funeral sacrifice on the eleventh or the twelfth
(day).25
26. In (performing) the remaining rites (one should) conform to (the
customsof)thepeople.26
27. In case of a (death) let him also keep (a period of impurity) for
(persons who are) not (his) Sapindas, according to the degree of
nearness, three (days and) nights, a day and a night, one day and so
forth,27
28. For a teacher, a subteacher (updhyya), and their sons, three
(daysand)nights,28
29.Likewiseforofficiatingpriests,29
30. Let hire keep. on account of a pupil, for one who has the same
spiritual guide, for a fellowstudent (sabrahmakrin) three (days and)
nights, one day and a night, one day and so forth (as periods of
impurity).30
31. On a miscarriage females (remain impure) as many (days and)
nightsasmonths(elapsedafterconception).31
32.Ifheunintentionallytouchesthecorpseofastranger,hebecomesat
oncepureafterbathingdressedinhisclothes.
33. (If he does it) intentionally, (he will remain impure) during three
(daysand)nights.
34. And (the same rules apply if he touches a woman) during her
courses.34
35. A son who is born from (intercourse with a temporarily unclean
woman)becomesanAbhisasta.Therebythepenances(tobeperformed)
byhimhavebeenexplained.
36.OntouchingonewhosellstheVeda,asacrificialpost,anoutcast,a
funeralpile,adog,oraKandlaheshallbathe.36
37. Now if a worm is produced in an open wound that is filled with pus
andsanies,howshall,inthatcase,apenancebeperformed?37
38. He who is bitten by a worm will become pure on bathing (daily)
during three days and drinking (a mixture of) cow's urine, cowdung,
milk,sourmilk,butter,andwaterboiledwithKusagrass.
39. He who has been touched by a dog shall bathe dressed in his
clothes39
40. Or he becomes pure by washing that spot (where he has been
touched), by touching it with fire, by (afterwards) again washing it and
hisfeet,andbysippingwater.
41. Now they quote also (the following verses): 'But a Brhmana who
hasbeenbittenbyadog,ispurifiedifhegoestoariverthatflowsinto
theocean,(bathesthereand)suppresseshisbreathonehundredtimes
and (afterwards) eats clarified butter. He will (also) become pure at,
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onceonbathing(inwaterbrought)ingoldenorsilver(vessels),orina
cow'shorn,orinnew(earthenpots).'41
Footnotes
177:1
11. Vasishtha IV, 16. Officiating priests, Somasacrificers, and
students do not become impure by deaths or births occurring among

theirrelativesseeVasishthaXIX,48GautamaXIV,1.
177:2VasishthaIV,17.ForthespecificationoftheextentoftheSapinda
relationship,seebelow,Stra9.
177:3VishnuXXII,27.
177:4VishnuXXII,28GautamaXIV,34,43.
177:6GautamaXIV,36.'ThatreferstotheSapindasonthefather'sside.'
Govinda.
177:7ManuIX,18.
178:8Thisverse,whichoccursinallmyMSS.ofthetext,isleftoutinthe
twocopiesofGovinda'scommentary.
178:9Colebrooke,DyabhgaXI,1,37V.DigestCCCXCVII.Thetexton
whichColebrooke'stwoversionsarebaseddiffersfromthatofmyMSS.
and of Govinda by reading avibhaktadydn instead of teshm ka
putrapautram [v. l. pautrakam] avibhaktadyam. The meaning of the
latterclause,whichisplacedparentheticallybeforesapindnkakshate,
'(these) they call Sapindas,' seems to be that a father with his son and
grandson share the cakes offered at one funeral sacrifice by the fourth
descendant.ItsobjectistoshowthatthegroupcalledSapindasconsists
of two such subdivisions, between whom the middlemost forms the
connecting link. For the middlemost, the svayam, 'oneself,' of the text,
firstoffersthecakestohisthreeancestorsandlaterreceivesthecakes,
together with his first two descendants, from his greatgrandson.
Govinda gives no help. He merely remarks that the Stra contains a
paribhshortechnicalruleofinterpretation,andthatthewordsapika,
'moreover,'indicatethatitisanexpansionofStra2.
178:10 Colebrooke, loc. cit. According to Gmtavhana the Sakulyas are
the three ascendants beyond the greatgrandfather and the three

descendants beyond the greatgrandson. Others, among p. 179 whom
Govindatakeshisplace,explainthewordsakulyatomean'membersof
one family' in general. Govinda says, sambandhaviseshagne sati
sapind ukyante sambandhamtragne sakulyh|| Atas ka sapind api
sakulyh|| 'If a particular relationship is known, they are called
Sapindas and if (the fact) only is known that relationship exists,
Sakulyas.HencetheSapindasarealsoSakulyas.'
179:11
Colebrooke, loc. cit. Both the Dyabhga and the Digest read
satsvangageshu,'when there is male issue,' and the Vramitrodaya, fol.

218,p.2,l.7,agreeswiththem.TheMSS.readallsatsvanyeshu,which
may, however, be taken with Govinda for asatsv anyeshu, because the
preceding word ends in e. Govinda explains anyeshu, 'others,' by
aurasdishu,'legitimatesonsofthebody,andsoforth.'
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179:12Colebrooke,Dyabhga,loc.cit.ThedigestomitsthisStra.
179:13 Colebrooke, loc. cit. Gmtavhana wrongly reads pit kkryah,
'the father and the teacher.' Govinda gives the explanation adopted
above. Regarding the spiritual fatherhood of the teacher, see e.g.
VasishthaII,4.
179:14Colebrooke,loc.ca.Govindareadssatsvam,'thepropertyofaholy
man,'insteadoftatsvam,'thatproperty.'
179:15ColebrookeV,Dig.CCCCXLIVVasishthaXVII,86.
180:18 Vasishtha IV, 2325. Govinda points out that in case the second
birth or death happens after the completion of the ninth day, the rule
given(GautamaXIV,7)applies.
180:19VasishthaIV,2021.
180:20
Vasishtha IV, 2122. Tatpariharant, literally, 'because she is
avoided, i.e. because people avoid newlyconfined women (not their

husbands).'Govinda.
180:21E.g.AgastyaandVasishtha.SeeRigvedaVII,33,11,andSyana's
commentarythereon.
181:24VasishthaIV,915.Whenthelibationsofwaterarepouredout,the
nameofthedeceasedmustbepronounced.Govindacorrectlystatesthat
iti,'orthelike,'whichstandsafter'acoal,water,'isintendedtoinclude
'cowdung, and yellow mustard seed,' which are mentioned by
Ygavalkya III, 13. Regarding the clause sakrittrih, '(repeating these
lastfouracts)severallythreetimes,'seepastambaII,6,15,10.
181:25VishnuXXI,2seq.,andespecially19.
181:26 Govinda, in explanation of this Stra, refers to the last words of
pastamba II, 6, 15, 10, where it is said that relatives shall perform
thoseritesforthedeadwhichthewomendeclaretobenecessary,'and
topastambaII,II,29,15.
181:27 Gautama XIV, 20. Govinda is of opinion that the duration of the
impurity shall depend on the good qualities, learning, &c. of the

deceased.
182:28VishnuXXII,42,44.Govindaassertsthattheimpurityonaccount
of an Updhyya lasts one night, together with the preceding and

following days, and on account of a teacher's or Updhyya's sons one
day only. It looks as if he had read the words pakshinyekham in his
text.
182:29 Govinda asserts that ka, 'likewise,' indicates that the rule applies
alsoonthedeathofpersonsforwhomonesacrifices.
182:30VishnuXXII,44.Govindaexplainssatrthyatomean'onewhohas
thesameguruorspiritualguide,'whileaccordingtoothersitmeans'one
who studies under the same subteacher' (updhyya). See also the
KsikonPniniIV,4,117,andnote.
182:31VishnuXXII,25.3233.GautamaXIV,27.
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182:34VishnuXXII,69.
183:36Thisverse,whichisanotherversionofI,5,9,5,isleftoutin the
DekhanandGugartMSS.Iconsideritsgenuinenessverydoubtful.
183:37VasishthaXVIII,16.
183:3940.
pastamba I, 5, 15, 1617. Govinda, too, states that the
secondmodeofpurificationistobeadopted,ifthedogtouchesanypart
ofthebodybelowthenavel.
183:41VasishthaXXIII,31.
1.Tameanimalsmustnotbeeaten,1
2.Norcarnivorousand(tame)birds,2
3.Nor(tame)cocksandpigs3
4.Goatsandsheep(are)excepted(fromtheaboveprohibition).
5.Fivefivetoedanimalsmaybeeaten,(viz.)theporcupine,theiguana,
the hare, the hedgehog, the tortoise and the rhinoceros, excepting the
rhinoceros,5
6. Likewise five animals with cloven hoofs, (viz.) the whitefooted
antelope (Nlgi), the (common ravine) deer, the spotted deer, the
buffalo, the (wild) boar and the black antelope, excepting the black
antelope,6
7. (Likewise) five (kinds of) birds that feed scratching with their feet,
(viz.) the partridge, the blue rockpigeon, the francoline partridge, the
(crane called) Vrdhrnasa, the peacock and the Vrana, excepting the
Vrana,7
8. (And the following) fishes, (viz.) the Silurus Pelorius
(Sahasradamshtrin), the Kilikima, the Varmi, the Brihakkhiras, the
Masakari(?),theCyprinusRohita,andtheRgi.8
9.Themilkofa(femaleanimal)whoseoffspringisnottendaysold,and
ofonethatgivesmilkwhilebigwithayoungone,mustnotbedrunk,9
10.Northatofa(cow)thathasnocalforthat(suckles)astrangecalf.
11. (The milk) of sheep, camels, and onehoofed animals must not be
drunk.11
12. If (he has) drunk (milk) which ought not to be drunk, excepting
cow'smilk,(hemustperform)aKrikkhra(penance).12
13.Butif(hehasdrunk)cow'smilk(thatisunfitforuse,heshall)fast
duringthree(daysand)nights.
14.Stale(foodmustnotbeeatenordrunk)exceptingpotherbs,broths,
meat, clarified butter, cooked grain, molasses, sour milk, and barley
meal,14
15. Nor (substances) which have turned sour, nor molasses whichhave
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comeintothatstate.15
16.Afterperformingtheceremonypreparatory 16tothebeginningofthe
Vedastudy(upkarman)onthe(fullmoonofthemonth)ofSrvanaor
of Ashdha, they shall close the term on the full moon of Taisha or
Mgha.
Footnotes
184:112.VasishthaXIV,40.
184:2Vasishtha XIV, 48. Govinda says that the particle ka, 'and,' is used
inordertoindicatethattheword'tame'mustbeunderstood.
184:3pastambaI,5,17,29,32.
184:5
Vasishtha XIV, 39. Another explanation of the word svvit, 'the
porcupine' (see also Gautama XVII, 27), is given in the commentary,

which says that it is a wild animal resembling a dog, and belonging to
the boar species. Govinda points out that there is a dispute among the
learned regarding the rhinoceros (Vasishtha XV, 47), and that the
peculiarwordingoftheStraisintendedtoindicatethat.
184:6Thepermissibilityofthelastnamedanimalisagaindoubtful.
184:7GautamaXVII,35.Thecaseofthelastmentionedbird,theVrana,
is again doubtful. From the first rockedict of Asoka p. 185 it appears

thatpeacocks,nowconsideredinviolable,wereactuallyeateninthethird
centuryA.D.
185:8Vasishtha XIV, 4142. The names are much corrupted in the MSS.,
and for Masakari, which I do not find in the dictionaries, Samasakari or

Samasakariisalsoread.TheBrihakkhirasisprobablytheIndiansalmon,
theMhsir.
185:910.
Vasishtha XIV, 3435 Gautama XVII, 22. The meaning of
sandhin, 'a female animal that gives milk while big with young,' is
uncertain.SeealsoVishnuLI,40pastambaI,5,17,23.
185:11GautamaXVII,24.
185:12VishnuLI,3841.
185:14GautamaXVII,16.
185:15VasishthaXIV,3738.
185:16
Vasishtha XIII, 15. Govinda states that this Stra has been
introducedhere, because the purity of one's food ensures p.186 purity

ofone'ssoul,andpurityofsoulgivesstrengthofmemory,andthereby
makesonefittostudytheVeda.
1.Thegodsenjoyapuresacrifice(only)1
2.Forthegodsaredesirousofpurityand(themselves)pure.
3. The following (Rik) declares that, 'To you, O Maruts, the pure ones,
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pure viands to you, the pure ones, I offer a pure sacrifice. They who
love the pious rites, who are of pure origin, (themselves) pure and
purifiers(ofothers),camedulytothetruthful(worshipper).'3
4.(Hewillbe)pure(ifthereis)noblemishonhisclothes,thereforelet
him perform all (acts) that are connected with sacrificing, (dressed) in
unblemishedclothes.4
5.Thesacrificerandhiswifeaswellastheofficiatingpriestsshallputon
dresseswhichhavebeenwashed,anddriedbythewind,andwhichare
notinabadcondition.5
6.(Itshallbe)thusfromthe(beginningofthe)Prakrama,6
7.AndthusatthelongSomasacrificesandtheSattras
8. And (on other occasions other dresses must be used) in accordance
withtheinjunction(oftheVeda),
9.Thusat(all)Ishtis,animalsacrifices,andSomasacrificeswhichmay
beusedasspells(againstenemies),thepriestsshallperform(thesacred
rites), wearing red turbans and red dresses (when reciting the hymn
seen by) Vrishkapi (he shall) wear a dress and a mantle of many
coloursandsoforth.9
10.AttheAgnydhna(sacrifice)theclothes(shallbemade)offlaxon
failureofsuch,(dresses)madeofcottonorofwoolareused.
11.Clothesdefiledbyurine,ordure,blood,semenandthelike(shallbe)
cleanedwithearth,waterandthelike.11
12. (Dresses) made of Tripabark and vrikala (shall be treated) like
cottoncloth,12
13.Deerskinslike(dresses)madeofbark.13
14. (Let him) not (use) a mantle which has been wrapped (round the
loins,or)onwhichhehasbeenlying(inhisbed),withoutwashingit.
15: Let him not employ for the gods anything used by men without
beatingitonastone.15
16.Ifsolidearthisdefiled,(itmustbe)smearedwithcowdung.16
17.Loose(earthmustbecleansedby)ploughing,
18.Moist(earth)bybringingpure(earth)andcovering(itwiththat).
19.Landispurifiedinfour(ways),bybeingtrodonbycows,bydigging,
bylightingafireonit,byrainfallingonit,
20. Fifthly by smearing it with cowdung, and sixthly through (the lapse
of)time.
21.Grassplacedonunconsecratedground(mustbe)washed.21
22.(Grass)defiledoutofone'ssight,(shallbe)sprinkled(withwater).22
23.Smallpiecesofsacredfuel(shallbepurified)inthesamemanner.
24.Largepiecesofwood(mustbe)washedanddried.
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25.Butagreatquantity(ofwoodshallbe)sprinkled(withwater).
26.Woodenvesselswhichhavebeentouchedbyimpuremen(shallbe)
scraped
27. (And) those which are defiled by stains of remnants (shall be)
planed.27
28. (Wooden vessels) defiled by urine, ordure, blood, semen, and the
like(veryimpuresubstancesshallbe)thrownaway.28
29.These(rulesmustbefollowed)exceptincasea (special) injunction
(isgiven)
30. Thus, for instance, (purification by) washing with Kusa grass and
water (is prescribed) on all the following (occasions, viz.) at the
Agnihotra, the Gharmokkhishta, the Dadhigharma, the Kundapyinm
Ayana,theUtsarginmAyana,theDkshyanasacrifice,theArdhodaya,
theKatuskakra,andtheBrahmaudanas,30
31.(Again)atallSomasacrifices(thecupsmustbe)cleanedwithwater
onlyon(theheapofearthcalled)theMrgliya
32. If these same (cups are defiled) by urine, ordure, 32 blood, semen,
andthelike(theymustbe)thrownaway.
Footnotes
186:12.13.Seealsoabove,I,5,10,4.ThisAdhyyaandthenextought
tohavebeengivenintheSrautaStra.
186:3Rigveda VII, 56, 12 Taittiryabrhmana II, 8, 5, 5. The meaning
ofthelastportionoftheverseissomewhatdoubtful.Syanagivestwo
differentexplanationsandGovindaathird.
186:4
Govinda points out that the dresses of the sacrificer and of his
priests must be white, because farther on (Stras 910) other colours

arespeciallyprescribed.
186:5Govindathinksthatthewordka,'aswellas,'isintendedtoinclude
thelookerson.
187:6RegardingtheceremonycalledPrakrama,literally'steppingforward
from the Grhapatya fire,' see Syana on Taitt. Br. I, 1, 4, 1. It opens

theAgnydhnarite.
187:9Govinda states that the words iti ka, and so forth,' are intended to
includeotherincantations.TheVrishkapihymnisfoundRigvedaX,86.
187:11
Govinda states that the word iti, 'and the like,' is intended to
includecowdung,cow'surine,andothersubstancesusedforpurification.
187:12GovindastatesthatthereisatreecalledTripa,thebarkofwhichis
usedfordresses.Vrikala,whichhasbeenleftuntranslated,isexplained
bysakama,awordwhichisnotfoundinourdictionaries.
188:13Govinda says that, as the treatment of valkala, barkdresses,' has
not been prescribed, the meaning of the Stra can only be, that bark
dressesandblackbuckskinsaretobetreatedalike,i.e.thattheyareto
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becleanedwithBelnutandriceseeabove.
188:15 Govinda explains apalplitam by 'without beating it with the hand
on a stone.' He mentions as an instance the skin which is used in

preparingtheSoma.
188:16 According to Govinda, solid earth is such on which the firealtars
arebuilt.
188:21E.g. grass intended for the barhis, if it has been placed on a spot
whichhasnotbeensprinkledwithwater.
188:22'Defiledoutofone'ssight,'i.e.broughtbySdras.
189:27Govindasaysthatthisruleisoptional.
189:28Govindaaddsthatfuel,Kusagrass,andthelike,whichhavebeen
defiledinthismanner,mustalsobethrownaway.
189:30
Regarding the Dadhigharma, a homa, see Vaitna Stra 21,18
regardingtheKundapyinmAyana,svalyanaSrautaStraXII,4and
regarding the Dkshyana sacrifice, a variety of the new and fullmoon
offering,svalyana II, 14. The Ardhodaya is possibly the vrata of that
namementioned in the Purnas, According to Govinda, the Katuskakra,
which is otherwise known as a Tntric rite, is a sacrifice, ishtakkoshta
(?) madhyavasanto yagante tathetaradayah (?). Regarding the
Brahmaudana,seesvalyanaSrautaStraI,4.
189:32
Govinda says that the injunction to throw away defiled p. 191
vessels has been repeated, in order to prevent a misconception. For as

Soma is said to be a great means of purification, it might be supposed
that it was powerful enough to prevent the defilement of vessels into
whichitispouredatasacrifice.ButcomparethenextStras.
1.Earthenvesselsthathavebeentouchedbyimpurepersons(mustbe)
exposedto(theflameof)afireofKusagrass.
2. Those which have been defiled by stains of remnants (of food must
be)exposedtoanotherburning.
3. Those which have been defiled by urine, ordure, blood, semen, and
thelike(mustbe)thrownaway.
4. (Vessels) made of metal (must be) washed, after having been
scrubbedas(directed)above.
5.Thematerials(tobeused)forscrubbing(are)cowdung,earth,ashes,
andsoforth.
6. Those which have been defiled by urine, ordure, blood, semen, and
thelike(mustbe)recast,
7. Or (they must) be kept during seven (days and) nights completely
immersedincow'surine,
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8.Orinagreatriverforaslong(aperiod).8
9. (Vessels) made of stone or of fruits, (i.e.) gourds, Belfruit, and
Vinlas,(shallbe)brushedwith(abrushof)cow'shair.9
10. (Sacrificial implements made of) plaited Nalareeds, bamboo, or
Sarareeds(shallbe)washedwithcowdung,water,andthelike.10
11. If unhusked rice has been defiled, (it must be) washed (and
afterwardsbe)dried.11
12.Butagreatquantity(ofunhuskedricemustbe)sprinkled.
13.Huskedrice(whichhasbeendefiledmustbe)thrownaway.13
14.Thesame(ruleapplies)tocookedsacrificialviands.14
15. But if a great quantity has been defiled by (the touch of) dogs,
crows,andthelike(uncleanbeings),onemustthrowawaythatportion
(as) food for men, and sprinkle (the rest with water), reciting the
Anuvka,'Pavamnahsuvarganah.'15
16. Hydromel and preparations of milk (are) purified by pouring them
fromonevesselintoanother.16
17.Inlikemannerlethimpouroilandclarifiedbutter which have been
touchedbyanimpure(person)intowater,and(afterwards)usethem.17
18.If(any)impure(substance)isthrown(intothesacrificialfire)lethim
place(thetwoAranisone)on(theother),produce fire by friction, (and
offer)aPavamneshti.18
19. If (the rules regarding) purity, the proper place, the mantras, the
seriesofactions,theobject,thematerials,(their)consecration,andthe
propertimeareconflicting,eachearliernamed(point)ismoreimportant
(thanthefollowingones).19
Footnotes
190:8
14. A great river, i.e. one which directly flows into the ocean.
Govinda.
190:9AVinla,i.e.(avessel)madeofbambooorVidagdhanalaitscalled
a 'long vessel' (dirghabhganam), and is used for carrying he Pranta

waterandthelikepurposes.Govinda.Thevesselp.191intendedisno
doubt the flask made of a bamboo which is cut below the joint, and is
commonly used as a bottle for oil. Govinda adds that this mode of
purification is to be adopted in case the vessels have been touched by
impurepersons.
191:10
Nalareeds, i.e. Amphidonax Karka Sara, i.e. Saccharum Sara.
Govindasaysthattheruleappliestocaseswheresuchimplementshave
beendefiledbyremnantsoffood(ukkhishtalepa).
191:11'Defiled,i.e.touchedbyaKandla.'(Therule)referstoaquantity
lessthanaDrona(66or132lbs.).Govinda.
191:13 'If
it has been defiled by urine and the like and the quantity is
small' this must be understood, because he will declare (below, Stra

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15) that if there is a great quantity (the defiled) portion only shall be
thrownaway.Govinda.
191:14This,too,referstosmallquantitiesonly.
191:15TheAnuvkareferredtoisTaittiryabrhmanaI,4,8.
191:16'Hydromel,i.e.sourmilk,honey,clarifiedbutter,water,andp.192
grain a preparation of milk, i.e. curd of twomilk whey (miksh), if

these are blemished by the fault of men, and that (blemish must have
been caused by) the touch of an impure (person, ukkhishta) only.'
Govinda.
192:17
'And that must be done in such a manner that the oil and the
clarifiedbutterarenotlost.'Govinda.
192:18'Anyimpuresubstance,i.e.urine,ordure,andthelike.'Govinda.
192:19vrit,' the series of actions,' i.e. the growth (prmsubhva) of the
ceremonial(prayoga).Govinda.
1.Thesacredfires(shallbe)approachedfromthenorth,1
2.(Andbe)leftinthesamemanner.
3. The contrary (proceeding should be adopted at sacrifices offered) to
themanes.3
4.Lethimwashthatwhichhasbeentouchedwith(his)foot.
5. Let him touch water, in case he touches his body or the hem (of his
garment).5
6: Likewise (let him touch water) after cutting, splitting, digging or
removing (anything, or offering oblations) to the manes, to the
Rkshasas,toNirriti,toRudra,(andafterperformingsacrifices)intended
asspells(againstenemies).
7. Let him not turn round himself a sacrificial implement (the use of)
whichisaccompaniedbytherecitationofmantras.7
8.(For)thesacrificialimplements(are)morenearly(connectedwiththe
sacrifice),8
9.Thepriests,moreremotely.
10.Thesacrificerandhiswifeareevennearerthanthepriests.10
11.Afterthesacrificialimplements(follows)theclarifiedbutter,afterthe
clarified butter the sacrificial viands, after the sacrificial viands the
animaltobeslain,aftertheanimaltheSoma,aftertheSomathesacred
fires.11
12. If there is work for them, the priests shall not turn away from the
sacredfires.12
13.Ifhefacestheeast,lethimturntowardshisrightshoulder,13
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14.Ifhefacesthewest,towardstheleft.14
15. The entrance to the sacrificial (enclosure lies) between the Ktvla
andtheUtkara,15
16.(Whenonecomes)fromtheKtvla,(itliesbetween)thehavanya
fireandtheUtkara.16
17. The officiating (priests), the sacrificer, and his wife shall enter by
that(road),
18.Aslongasthesacrificialriteisnotcompleted.
19. When it has been finished (they shall) pass to and fro on the side
wherethereisnoUtkara(i.e.onthewesternsideoftheenclosure).
20. Let him not put on the fire logs or Samidhs which have not been
sprinkled(withwater),
21. The Brahman (priest) and the sacrificer shall enter in front of the
havanyafire.
22.Some(declarethattheyshallenter)behindthehavanyafire.
23. The seat of the Brahman (priest is situated) to the south of the
havanyafire,(that)ofthesacrificertothewestofhim.23
24. (The seat) of the Hotri (priest is situated) to the north of the
northernSroni(oftheVedi),24
25.(That)ofthegndhrapriestneartheUtkara,
26.(That)ofthe(sacrificer's)wifebehindtheGrhapatyafire.
27. He scatters Darbha grass on these (seats) as often as (they are
used).
28. A vessel filled with water, for the purpose of sipping, shall be
appropriatedto(theuseof)each(person).
29. He who has been initiated (to the performance of a sacrifice shall)
keepthe(following)vows:
30. Let him not proclaim the guilt of other men let him not become
angrylethimnotweeplethimnotlookaturineandordure.
31.Ifhehaslookedatanyunclean(substance),hemutters(theverse),
'Unrestrainedistheinternal 31organ, wretched (my) eyesight the sun
isthechiefofthe(heavenly)lightsODksh,donotforsakeme!'
Footnotes
192:115.MnavaSrautaStraI,1,1,andKumrilathereoninProfessor
Goldstcker's lithographed copy and Ktyyana Srauta Stra I, 8, 24.

See also Professor Haug's map of 'the sacrificial compound,' Aitareya
brhmana,vol.i.
192:3I.e.theentranceandexitaretobemadetothesouthofthefires.
193:5
Govinda explains sik, 'the hem of the garment,' by the garment
wrappedroundtheloins(parihitamvsah).
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193:7Themeaningisthatthepriestmustholdthesacrificialimplements,
suchasthesrukandsruvaladles,betweenhimselfandthefires,andnot
placehimselfbetweenthemandthefires(tmanobahirnakrytagner
antarahsvayamnabhaveditiyvat).
193:8'He gives the reason for that (rule), "For the sacrificial implements
(are)nearer"thanthepriests,thatmustbeunderstood.'Govinda.
193:10
'For they obtain the reward of the sacrifice. The instances
(referring) to those two are the Vaisarganas and the Dkshinas:

Govinda.
193:11
Ktyyana Srauta Stra I, 8, 31. 'If the space on the p. 184
Uttaravediandtherestisconfined,theSomaismadereadyimmediately
after the fire, after that the meat and so forth, after that the grain for
the sacrificial cakes, then the clarified butter, and after that the spoons
calledsruva,sruk,andsoforth.'Govinda.
194:12'Itisindicatedherebythat,ifthereiswork(tobedone)there,they
shall not turn away from the sacred fires except ir cases of absolute
necessity.'Govinda.
194:13'Thisrule(referstothecase)whenhewalkswiththesacredfires.
It must be understood that he shall not turn his back on the fires.'
Govinda.
194:14
'This rule (is to be interpreted) in the same manner (as the
preceding one). Or it is prescribed by these two Stras that the men

engaged(in the sacrifice) shall go out, turning their right hand towards
(thefires).'Govinda.
194:15KtyyanaSrautaStraV,1,11.
194:16 I read with the MSS. of the text 'ktvld havanyotkarau.' The
two copies of the commentary give ktvlah havanyotkarau. Govinda

says that the words antarena trtham must be understood. For the
positionoftheKtvlaandtheUtkara,seeProfessorHaug'smap,where
theroadofthepriestsisalsomarked,thoughsomewhatdifferently.
195:23Fortheseatsofthepriestsandtheotherpersonsnamedinthisand
the following rules, see Professor Haug's plan, and Dr. Hillebrandt's
AltindischeNeuandVollmondopfer,p.190.
195:24'ThenorthernSronioftheVedi,i.e.thenorthwesterncornerofthe
Vedi.'Govinda.
195:31TaittiryaSamhitIII,I,1,2,wheretherulealsoisgiven.M.alone
adds another Stra, the text of which is corrupt. But it ended with the
mantraundatrbalamdhatta,&c.Taitt.S.ibid.3.
1. There are four castes (varna, viz.) Brhmanas, Kshatriyas, Vaisyas,

andSdras.1
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2.(Males)belongingtothem(maytake)wivesaccordingtotheorderof
thecastes,(viz.)aBrhmanafour,2
3.AKshatriyathree,
4.AVaisyatwo,
5.ASdraone.
6. Sons begotten on (wives) of equal or of the next lower castes (are
called)Savarnas(ofequalcaste).6
7.(Thoseborn)of(wives)ofthesecondorthirdlowercastes(become)
Ambashthas,Ugras,andNishdas.7
8. Of females wedded in the inverse order of the castes (are born)
yogavas, Mgadhas, Vainas, Kshattris, Pulkasas, Kukkutakas,
Vaidehakas,andKandlas.8
9.AnAmbashtha(begets)onafemaleofthefirst(caste)aSvapka,
10.AnUgraonafemaleofthesecond(caste)aVaina,
11.ANishdaonafemaleofthethird(caste)aPulkasa.
12.InthecontrarycaseaKukkutaka(isproduced).
13...............
...13
14...............
...
16.Nowtheyquotealso(thefollowingverse).:Butthosesonswhoman
uninitiatedmanbegets,thewisecallVrtyas,whoareexcludedfromthe
Svitr (that is a rule which refers) in an equal manner to the three
(highest)castes.'16
Footnotes
196:116.VasishthaII,1.
196:25.VasishthaI,2425.
196:6GautamaIV,16.
196:7VasishthaXVIII,8.
196:812. Vasishtha XVIII, 16 Gautama IV, 1721. In the I. O. copy of
the commentary there is a break, which extends from Stra 8 to the

beginningofAdhyya10.
197:1315. The text of the three Stras is exceedingly corrupt, and the
Telugucopyofthecommentaryaffordsnohelp.Itis,however,clearthat
the passage left out contained something which corresponded to
GautamaIV,2223,andtreatedofthepossibilityofraisingpersonsofa
lowercastetoahigheronebyintermarriagescontinuedforfiveorseven
generations.ThereadingofK.,whichperhapsisthebest,willshowthis:
'nishdena nishdyd pakamggt bhavanti tam upanayet
shashtham ygayet saptamo vikritgsamamgito saptamaugsama ity
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ekeshmsamgkramenanipatanti.'
197:16ManuX,20.
1.TheRathakra(carpenter),theAmbashtha,theSta(charioteer),the
Ugra, the Mgadha, the yogava, the Vaina, the Kshattri, the Pulkasa,
theKukkuta,theVaidehaka,theKandla,andsoforth,1
2.Amongthese,sonsofequalcaste(spring)fromwomenofequalcaste.
3.ABrhmana(begets)onafemaleoftheKshatriyacasteaBrhmana,
onafemaleoftheVaisyacasteanAmbashtha,onafemaleoftheSdra
casteaNishda,3
4.(Accordingto)someaPrasava.
5.AKshatriya(begets)onafemaleoftheVaisyacasteaKshatriya,ona
femaleoftheSdracasteanUgra.
6.AVaisya(begets)onafemaleoftheSdracasteaRathakra.
7. A Sdra begets on a female of the Vaisya caste a Mgadha, on a
female of the Kshatriya caste a Kshattri, but on a female of the
BrhmanacasteaKandla.7
8.AVaisyabegetsonafemaleoftheKshatriyacasteanyogava,ona
femaleoftheBrhmanacasteaSta.
9. If among these an Ambashtha (male) and an Ugra (female) unite,
(theirson)willbeborninthedirectorderofthecastes(Anuloma).9
10. If a Kshattri (male) and a Vaidehaka (female) unite, (their son will
be)bornagainsttheorderofthecastes(Pratiloma).
11.AnUgra(begets)onafemaleoftheKshattricasteaSvapka,11
12.AVaidehakaonafemaleoftheAmbashthacasteaVaina,
13.ANishdaonafemaleoftheSdracasteaPulkasa,13
14.ASdraonafemaleoftheNishdacasteaKukkutaka.
15.Thewisedeclarethosesprungfromanintermixtureofthecastesto
beVrtyas.15
Footnotes
197:12.17.ManuX,2627.
197:36.Seeabove,I,8,16,67.
198:78.Seeabove,I,8,16,8.
198:910.I.e.theoffspringofindividualsofdifferentAnulomacastesagain
becomeAnulomas,andtheoffspringofindividualsofdifferentPratiloma
castes,Pratilomas.
198:1112.ManuX,19.
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198:1314.Seeabove,I,8,16,1112.
198:15GautamaIV,25.
1.Letthekingprotect(his)subjects,receivingashispayasixthpart(of
theirincomesorspiritualmerit).1
2. Brahman, forsooth, placed its majesty in the Brhmanas, together
with (the duties and privileges of) studying, teaching, sacrificing for
themselves,sacrificingforothers,liberality,andaccepting(gifts),forthe
protectionoftheVedas2
3. In the Kshatriyas (it placed) strength, together with (the duties and
privileges of) studying, sacrificing, liberality, (using) weapons, and
protectingthetreasure(andthelifeof)createdbeings,forthegrowthof
(good)government3
4.IntheVaisyas(itplacedthepowerofwork),togetherwith(theduties
of) studying, sacrificing, liberality, cultivating (the soil), trading, and
tendingcattle,forthegrowthof(productive)labour.4
5. On the Sdras (it imposed the duty of) serving the three higher
(castes).5
6. For (the Veda states), 'they were created from the feet (of
Brahman).'6
7.Let(theking)chooseadomesticpriest(whoshallbe)foremostinall
(transactions).7
8.Lethimactaccordingtohisinstructions.8
9.Lethimnotturnbackinbattle.9
10.Lethimnotstrikewithbarbedorpoisoned(weapons).10
11. Let him not fight with those who are in fear, intoxicated, insane or
out of their minds, (nor with those) who have lost their armour, (nor
with)women,infants,agedmen,andBrhmanas,11
12.Exceptingassassins(tatyin).12
13. Now they quote also (the following verse): 'He who slays an
assassin,abletoteach(theVeda)andbornina(noble)family,doesnot
(incur) by that (act the guilt of) the murderer of a learned Brhmana
(in)that(case)furyrecoilsuponfury.'
14. The duty on goods imported by sea is, after deducting a choice
article,tenPanasinthehundred.14
15.Lethimalsolayjust(duties)onother(marketablegoods)according
totheirintrinsicvaluewithoutoppressing(thetraders).15
16. Let the king guard the property of men belonging to a non
Brhmanical caste, the owner of which has disappeared, during a year,
andafterwardstakeit(forhimself).16
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17. A Brhmana, forsooth, shall not suffer corporal punishment for any
offence.17
18.Incase(aBrhmana)hasslainaBrhmana,hasviolatedhisGuru's
bed, has stolen the gold (of a Brhmana), or has drunk (the spirituous
liquorcalled)Sur,(theking)shallcausetobeimpressedwithaheated
ironthemarkofaheadlesstrunk,afemalepart,ajackal,(or)thesign
of a tavern on the forehead (of the offender) and banish him from his
realm.18
19.IfaKshatriyaor(amanofany)other(lowercaste)hasmurdereda
Brhmana, death and the confiscation of all his property (shall be his
punishment).
20.Ifthosesame(persons)slaymenofequalorlowercastes,(theking)
shallfixsuitablepunishmentsinaccordancewiththeirability.20
Footnotes
199:1 18. Vasishtha I, 4244. Learned Brhmanas do not pay taxes, but
the king obtains a sixth part of the spiritual merit which they acquire.
HenceBaudhyanausesthegeneralterm,'asixthshare.'
199:4Vasishtha II, 1819. The words 'the power of work' are inserted by
Govinda.
199:6RigvedaX,90,12TaittiryaranyakaIII,12,6.
200:7 Vasishtha XIX, 36. Govinda explains sarvatodhuram, 'foremost in
all,'bysarvagam,'omniscient.'
200:8VasishthaI,4041.Therule,ofcourse,refersprimarilytoadvicein
spiritualmatters.
200:9GautamaX,16.
200:10ManuVII,90.
200:11GautamaX,18.Themeaningisthatsuchpersonsshallnotbeslain
inbattle.
200:14
I take this to mean that the king may take one article which
particularlypleaseshimoutofeachconsignment,andimposeontherest
an ad valoremduty of ten per cent. Regarding the tribute in kind to be
paidtoIndiankingsbyforeignmerchants,seePeriplusmarisErythraei,
par.49.
200:15VishnuIII,2930.Govindainterpretsanupahatya,'without'p. 201
oppressing the traders,' by 'without deducting (anuddhritya) a choice

article.'
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201:16VasishthaXVI,1920.Asstated above, I, 5, II, 15, the king must
nottakethepropertyofaBrhmana.
201:17
Vishnu V, 2. 'Corporal punishment,' i.e. capital punishment,
mutilation,&c.,exceptbranding.
201:18VishnuV,37.19.pastambaII,10,27,16.
201:20VasishthaXIX,9.'Thosesamepersons,'I.e.Kshatriyas,Vaisyas,or
Sdras.
1. For slaying a Kshatriya (the offender) shall 1 give to the king one
thousandcowsandbesidesabullinexpiationofhissin,
2. For (slaying) a Vaisya one hundred cows, for (slaying) a Sdra ten
andabull(mustbe)added(ineachcase).2
3.(Thepunishmentfor)themurderofawomanexceptinga(Brhman)
whohadbathedaftertemporaryuncleannessandforthedestructionof
a cow have been explained by the (rule regarding the) murder of a
Sdra.3
4. If he has slain a milchcow or a draughtox, he shall perform a
Kndryana(lunarpenance)after(payingtheprescribedfine).
5. The (punishment for the) murder of a (Brhman) who had bathed
aftertemporaryuncleannesshasbeenexplainedby(theruleregarding)
themurderofaKshatriya.5
6. For killing a flamingo, a Bhsa, a peacock, a Brhman duck, a
Prakalka, a crow, an owl, a frog, a muskrat, a dog, (the large
ichneumon called) Babhru, a common ichneumon, and so forth, (the
offendershallpay)thesame(fine)as(forthemurderof)aSdra.6
7. In order to gain the good opinion of men, a witness shall give
evidenceinaccordancewithwhathehasseenorheard.7
8.Ofinjustice(indecisions)onequarterfallsonthepartyinthecause,
one quarter on his witnesses, one quarter on all the judges, and one
quarterontheking.8
But where he who deserves condemnation is condemned, the king is
guiltless and the judges free from blame the guilt falls on the offender
(alone).
9. (Therefore) a wise man should ask an appointed witness in the
followingmanner:9
10.'Themeritwhichthouhastacquiredintheintervalbetweenthenight
inwhichthouwastbornandthatinwhichthouwiltdie,allthatwillgoto
theking,ifthouspeakestanuntruth.'10
11. 'A witness who speaks falsely, slays three fathers and three
grandfathersandseven(descendants),boththebornandtheunborn.'11
12.'Byfalsetestimonyconcerninggoldhekillsthreeancestorsbyfalse
testimony regarding (small) cattle he kills five by false testimony
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concerningkinehekillsten.'12
'Hekillsahundredbyfalseevidenceregardinghorses,(and)athousand
by false evidence concerning a man. A witness Who speaks falsely,
destroysthewhole(world)byfalseevidenceconcerningland.'
13. (Men of) the four castes (varna) who have sons may be witnesses
excepting Srotriyas, the king, ascetics, and those who are destitute of
human(intellect).13
14. If (the witness rightly) recollects (the facts of) the case (he will
receive)commendationfromthemosteminentmen.14
15.Inthecontrarycase(hewill)fallintohell.15
16.Lethim(whohasgivenfalseevidence),drinkhotmilkduringtwelve
(days and) nights or offer burnt oblations (reciting) the Kshmnda
(texts).16
Footnotes
201:119.pastambaI,9,24,I.Govindaexplainsvairanirytanrthamp.
201 in two ways: 1. in expiation of his sin 2. in order to remove the

enmity of the relatives of the murdered man. He adds all these
punishments are really penances (pryaskittas) to be imposed by the
king.pastambahastheseStrasinthesectiononpenances.
202:2pastambaI,9,24,24.
202:3pastambaI,9,24,5I,9,26,I.
202:5VasishthaXX,34,37.
202:6pastambaI,9,25,13.
202:7VishnuVIII,1314.
203:8ManuVIII,1819.
203:9Iread,withtheTelugucopyofthecommentary,skshinamtvevam
uddishtam. All the MSS. of the text and C. I. read skshinam daivam
uddishtam. Govinda's explanation, adhun nirdishtn skshina evam
prikkhed itipadnvayah,'theconstructionofthewordsis,"lethimnow
ask the appointed witnesses in the following manner," agrees with the
readingadopted.
203:10VasishthaXVI,3253.
203:11'Threefathersandthreegrandfathers,'i.e.sevenancestors.
203:12 Vasishtha XVI, 34. Regarding the explanation of the p. 204 words
'hekills,'seeManuVIII,97,andHaradattaonGautamaXIII,14.
204:13VasishthaXVI,2830.Thetexthasrganya,'membersoftheroyal
family.' But the parallel passages of other Dharmastras, eg. Vishnu

VIII,2,makeitprobablethatthekingismeant.
204:14pastambaII,11,29,10.GovindatakestheStradifferently.His
commentary runs as follows: skshidvaye sati rg, tatpurushais ka

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kim kartavyam ity ata ha || srimritau pradhnatah pratipattih ||

prdhnyatas taponirdishtavidydibhih | tadvakant pratipattir niskayah
kryaityadhyhrahkryah||'Whatshallthekingandhisofficersdo,if
therearetwowitnesses?In order to answer this question he says: "On
recollection, according to preeminence, reliance." According to pre
eminence, i.e. on account of austerities, (being) appointed (as a
witness),learningandthelikeinaccordancewiththeevidenceofsuch
person'sconviction.i.e.thedecisionmustbemade.Thelatterwordhas
tobeunderstood.'GovindathengoesontoquoteManuVIII,73.
204:15
pastamba II, It, 29, 9. Govinda and M. read kartripatyam for
kartapatyam, the reading of the Dekhan and Gugart MSS. The

explanationoftheformertermissaidtobedoshah,'sin.'Regardingthe
ancient word kartapatya, which Govinda and the writer of M. have not
understood,seeHaradattaonpastambaI,2,5,3.
204:16InaccordancewithhisexplanationofStra14,Govindathinksthat
thispenanceistobeperformedbythekingandthejudgesincasethey
fail to weigh the evidence properly. But p. 205 according to Manu VIII,
106,VishnuVIII,16,theoblationswiththeKshmndas(Taitt.r.X,3
5)aretobeofferedforutteringinevidenceavenialfalsehood.Thatis,
nodoubt,here,too,therealmeaning.
1.(Thereare)eightmarriagerites.1
2.If(thefather)gives(hisdaughter)toastudent(whohasnotbroken
his vow of chastity and) who asks for her, after fully enquiring into his
learningandcharacter,that(is)therite.ofBrahman(brhma).2
3.If(thefathergiveshisdaughteraway)afterclothingheranddecking
herwithornaments,(saying)'That(isthywife),fulfilthelaw(withher),'
that(is)theriteofPragpati(prgpatya).3
4. If (the bridegroom) after offering the first burnt oblation of parched
grain (receives the maiden) for a bull and a cow, that is the rite of the
Rishis(rsha).4
5. If (a maiden is given) to an officiating priest within the sacrificial
enclosure,whilethepresentsarebeingtakenaway,that(is)theriteof
thegods(daiva).5
6. The union of a lover with a loving damsel (is called) the rite of the
Gandharvas(gndharva).
7. (If the bridegroom receives the maiden) after gladdening (the
parents)bymoney,(thatis)theriteoftheAsuras(sura).
8.(Ifthemaideniswedded)afterbeingforciblyabducted,(thatis)the
riteoftheRkshasas(rkshasa).
9.Ifonehasintercoursewith(amaiden)whoissleeping,intoxicated,or
outofhersenses(withfearorpassionandwedsherafterwards,thatis)
theriteofthePiskas(paiska).
10. Among these (eight rites) the four first (named) are (lawful) for a
Brhmana.Amongthesealsoeachearliernamedispreferable.
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11. Among the (four) later (named rites) each succeeding one is more
sinful(thantheprecedingones).
12. Among these the sixth and the seventh agree with the law of the
Kshatriyas.Forpoweristheirattribute.
6.VasishthaI,33,
7.VasishthaI,35.
8.VasishthaI,34.
9.VishnuXXIV,26.
10.VishnuXXIV,27.
12.VishnuXXIV,28VasishthaI,29,34.Themeaningofthelastclause
is that as, according to I, 10, 18, 3, Brahman placed power in the
Kshatriyas, they may adopt marriage rites by which a disregard of
conventionalitiesorstrengthisdisplayed.
13.Thefifthandtheeighth(arelawful)forVaisyasandSdras.13
14.ForVaisyasandSdrasarenotparticularabouttheirwives,14
15. Because they are allowed (to subsist by such low occupations as)
husbandryandservice.15
16. Some recommend the Gndharva rite for all (castes), because it is
basedon(mutual)affection.
Footnotes
205:120.VishnuXXIV,17.
205:2 Vasishtha I, 30. The word brahmakrin has, no doubt, as Govinda
too contends, been used in the double sense of 'a student of the Veda'
and'chaste.'
205:3VishnuXXIV,22.
205:4 Vasishtha I, 32. 'After the first of the burnt oblations of parched
grain, which are prescribed for weddings, has been offered, the
bridegroomshallgivetohimwhohaspowerover,themaidenabulland
acow,andreceivethembacktogetherwiththe(bride).'Govinda.
205:5VasishthaI,31.Accordingtothisrulethedamselisgivenp.206as
partofthesacrificialfee(dakshin)tooneofthepriestsafterasacrifice
has been completed. Govinda adds that the recipient has to accept the
giftwiththesixmantras,'pragpatistriymyasah,'Taitt.BrhmanaII,
4, 6, 5. In his commentary on the passage Syana makes the same
statement.Govindaaddsthatinthiscaseaswellasinthosementioned
in the following Stras the regular marriage ceremony must be
performedlater.
207:13'I.e.thefifthforVaisyasandtheeighthforSdras.'Govinda.
207:14 'Those whose spouse, i.e. wife, is not restrained, i.e. not fixed by
rule, are called not particular about their wives. The meaning is that
thereisoneness(dreshvaikyam)withrespecttowives,thatfixedrules
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regardingthemtherearenone(niyamasteshmnabhavati).'Govinda.
207:15 '"Husbandry" includes also trade and the like. Because those two
(castes) are permitted to pursue low occupations, therefore their

marriage rites are of the same description. That is what the author
intendstosay.'Govinda.
1.TheVedadeclares,Thequalityoftheoffspringdependsonthequality
ofthemarriagerite.'1
2. Now they quote also (the following verses): 'It is declared that a
female who has been purchased for money is not a wife. She cannot
(assist) at sacrifices offered to the gods or the manes. Ksyapa has
statedthatsheisaslave.'2
3.'Thosewickedmenwho,seducedbygreed,giveawayadaughterfor
a fee, who (thus) sell themselves and commit a great crime, fall (after
death)intoadreadfulplaceofpunishmentanddestroytheirfamilydown
to the seventh (generation). Moreover they will repeatedly die and be
bornagain.All(this)isdeclared(tohappen),ifafee(istaken).'
4.Onthedayofthefullmoon,ontheeighthday(ofeachhalfmonth),
on the day of the new moon, on the appearance of a meteor, on the
occasionofanearthquake,onvisitingaburialground,andonthedeath
ofthekingofthecountry,ofaSrotriyaorofonewhohasthesameGuru
(satrthya),thestudyoftheVedamustbediscontinuedforadayanda
night.4
5. (The study of the Veda must be interrupted) while (a strong) wind
(blows),afoulsmell(isperceptible),orhoarfrost(lies on the ground),
when dancing (is going on), and while the sounds of singing, musical
instruments,weeping,oroftheSman(melodiesareaudible).5
6. When thunder, lightning, and rain come together, (the interruption
shalllast)threedaysexceptintherainyseason.6
7. In the rainy season, too, (the reading must be interrupted) until the
same hour of the (next) day or night, (if thunder and lightning come
together),notonaccountofrain.7
8.If(hehas)receivedanythingordinedontheoccasionofasacrificein
honour of the manes, (he shall not read) during the remainder of the
day,8
9.(Nor)aftermealsuntil(thefood)hasbeendigested.9
10.ForthehandofaBrhmanaishismouth.10
11.Nowtheyquotealso(thefollowingverse):Accordingtotherevealed
textsthereisnodifferencewhetheronehaseatenorreceived(apresent
ataSrddha).'
12.(AstudentshalldiscontinuethestudyoftheVeda)duringthreedays
incasehisfatherhasdied.12
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13. 'Of two kinds, forsooth, is the virile energy of a famous Brhmana
who is learned in the Vedas, (that which resides) above the navel and
theother(thatresides)belowthe'navel.Throughthatwhich 13(resides)
abovethenavel,hisoffspringisproducedwhenheinitiatesBrhmanas,
whenheteachesthem,whenhecausesthemtooffersacrifices,whenhe
makes them holy. All these are his children. But through that which
residesbelowthenavelthechildrenofhisbodyareproduced.Therefore
they never say to a Srotriya who is versed in the Vedas, 'Thou art
destituteofoffspring.'
14. 'Therefore a Brhmana has two names, two mouths, two kinds of
virileenergy,andtwobirths.'
15. (Let him discontinue the recitation of the Veda) as long as he is
withinhearingorsightofSdrasandApaptras.15
16. When at night the howl of a solitary jackal is heard, he shall not
studyuntilhehasslept.16
17. Let him not study in the evening and morning twilights nor on the
Parvadays.17
18.Heshallnoteatmeatnorapproachhiswife(onthosedays).18
19.ItisdeclaredintheVeda,'ForontheParvadaystheRkshasasand
thePiskasroamabout(inordertoinjuremen).'
20.Andon(theappearanceof)otheromensandportents(he shall not
repeattheVeda),exceptmentally,duringadayandanight.
21.ThementalrecitationoftheVedamustalsobeinterruptedonbirths
anddeaths(occurringinthefamily).
22.Nowtheyquotealso(thefollowingverse):'Theeighthdaydestroys
the teacher, the fourteenth destroys the pupil, the fifteenth destroys
learning therefore let him avoid (studying the Veda) on the Parva
days.'22
SuggestedFurtherReading
TheHinduDharmashastras,subjectindex
TheApastambaSutrasPrasnaI
IntroductiontotheBaudhayanaDharmashastra
TheBaudhayanadharmaShastra,Part2
TheBaudhayanadharmaShastra,Part3
TheGautamaSutras,Chapters1to14
TheGautamaSutrasChapters15to28
ManusmritithelawsofManu
TheVashishtaDharmashastra,introduction
TheVashishtaDharmashastra,Part1
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Footnotes
207:121.pastambaII,5,12,4.
207:2VasishthaI,3638.Govindainsertsafterthewords'Nowtheyquote
also,'twoStrasinprose:1. 'Ten virtuous sons and daughters (spring)

fromaDaivamarriage,tenfromaPrgpatyamarriage.Itisdeclaredin
the Veda that the son of a wife wedded according to the Brhma rite
(sanctifies) ten ancestors, ten descendants, and oneself.' 2. 'The power
oflearningtheVedaalsop.208belongstosuchsons.'NoneofmyMSS.
ofthetexthasthesewords,andtheyaresuspicious,becausethephrase
'Now they quote also' usually precedes verses only. The Dekhan and
GugartMSS.,exceptK.,omittheseandthenextStratoo.
208:4
Vasishtha XIII, 22, 3235 Vishnu XXX, 23. Govinda explains
agnyutpta,'ontheappearanceofmeteor,'by'ifafirebreaksoutinthe
village.'
208:5VasishthaXIII,17,30VishnuXXX,7,13pastambaI,3,11,31
I,3,10,17.
208:6GautamaXVI,41.
209:7Govindatakesahortrayoskatatklamtomeanuntiltheendofthe
dayornight.
209:8VasishthaXIII,15.Govindaaddsthattherecitationmustbestopped
assoonastheinvitationtoaSrddhaisreceived.
209:9VasishthaXIII,31.
209:10
Vasishtha XIII, 16. The word 'for' used in this Stra gives the
reasonfortheruleinStra8.
209:12'This(rule)referstoastudentwhohasnotreturnedhome.Buton
one who has returned home it is obligatory to interrupt the Vedastudy

until he becomes pure. Here he calls the subteacher (updhyya)
"father,"becausehegivestheVeda.For(aninterruptionof)twelvedays'
durationisprescribedon(thedeathof)arealfather(bytheStra)"on
the death of the mother, the father, and the teacher twelve days."'
Govinda.
209:13
Vasishtha II, 5. This Stra is intended to show how the p. 210
Updhyya can be called a father. Govinda states that the precise

meaningofankna,'versedorlearnedintheVeda,'is'onewhoknows
theVeda,itsmeaning,andtheAgas:SeealsoBaudhyanaGrihyastra
I,10,5.
210:15VasishthaXVIII,12.RegardingthetermApaptras,seepastamba
I,1,3,25note.
210:16pastambaI,3,10,17.
210:17 Vasishtha XIII, 22. The explanation of the term Parvaday is given
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below,Stra22.
210:18VishnuLXIX,1.
211:22VishnuXXX,2930.Inaccordancewiththepracticeusual inVedic
worksthebestMSS.ofthetextrepeatthebeginningofeachKandikat
theendofthePrasna,givingthelastfirst.
Source:TheSacredLawsOfTheryasAsTaughtInTheSchoolsOfpastamba,Guatama,Vsishtha,And
BaudhayanaTranslatedByGeorgBhlerPartII,VsishthaAndBaudhyanaSacredBooksOfTheEast,Vol.
2:Oxford:TheClarendonPress[1882].ThetexthasbeenreproducedandreformattedfromSacred
texts.combyJayaramVforHinduwebsite.com.Whilewehavemadeeveryefforttoreproducethetext
correctly,wedonotguaranteeoracceptanyresponsibilityforanyerrorsoromissionsorinaccuraciesin
thereproductionofthistext.
Monday,December29,2014
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The Baudhayana Dharma Shastra

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The Baudhayana Dharma Shastra

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3. (The sacred law), taught in the Tradition (Smriti, stands)

Brhmanas belonging to (three different) orders, (constitute) an

of works (grantha) explaining the recollections of the Rishis, and is

I, 7, 20, 8 Gautama XXVIII, 48. Kumbhidhnya,

translatedaccording to Govinda by 'contented with a store of grain

that Vnaprasthas cannot serve as members of Parishads, because

Vasishtha III, 7. Itare, translated by 'fools,' means literally,

thepractice of the Sishtas. They are many, because the redactions

learnedand virtuous Brhmanas. Pransayet, 'will make disappear,'

constitution, which may be bilious, 'windy,' and so forth. yuh,

Stra, though it is quoted in the explanation of Stra 9. The best

1.Thereisadisputeregardingfive(practices)bothin the south and in

2. The boundary between the north and south of India is, as

Some of the customs mentioned here still prevail in parts of

in Kasmr, where Brhmanas commonly deal in wool and woollen cloth.

the commentary, read Priytra instead of Priptra, which latter I

customs prevailing in the countries named have no authority and must

Vasishtha XXII, 10. The meaning is that in each of the three

seasons of the year, Grshma, Varsha, Hemanta, one of the three

43. (According to some this is improper, because) just that (mutual

in the Baudhyana Grihyastra II, 7, where the various kinds of trees

The text of this Stra is corrupt. I read, 'bhavatpurvm

bhikshmadhym ykntm karet saptksharm bhikshm kshm ka

na vardhayet, C. I. The most serious corruption lies in the syllables

two copies of the commentary connect the clause, 'if he is

is engaged in the worship of the manes, of the gods, or of the fire, or

son of his teacher, especially if he is learned, and aged wives of his

Instead of pratyutthybhibhshanam, '(shall be honoured by)

from the published text of the Mdhyandinas, several p. 158

5. Regarding the term Sntaka, see pastamba I, 11, 30, 14.

Vasishtha XII, 24. 'Though the Sntaka is the subject of the

4. 'If (pots) have been touched by crows, dogs, or 4 other (unclean

6. As Govinda observes, the rules regarding the waterpot

Govinda says that Vmadeva is the Rishi of the mantra. The

fragments of the pot are to be thrown into a river or tank, in order to

According to Govinda, a Brhmana who goes to fetch water at

Govinda expressly states that the word vie, vigyate, 'it is

1. 'Formerly (the use of) a waterpot has been prescribed by Brahman

'Rigvidham, "a Rikshaped (passage)," means Rigvidhnam, "a

prescription consisting of a Rik." The Brhmana is indicated by (the

soul by abstention from injuring living beings, the internal organ by

Govinda explains this Stra differently. He says: 'The fault of

1. The Veda declares that the hand of an artisan is always pure, so is

manufacture,' is explained in the commentary by 'places of production,

or other village is cultivated by men of the lowest castes. The author

to Govinda, Ldus and other sweetmeats which are frequently bought

Dharmatantra, translated 'the fulfilment of the sacred law,' is

explained in the commentary by dharmasya tantram anushthnam, by

Vasishtha VI, 18. Govinda reads in Stra 14, against the

explanation. But rydhishthith, 'living in the service of ryans,' may

Manu III, 63. Govinda says that this Stra is introduced in

11. Vasishtha IV, 16. Officiating priests, Somasacrificers, and

students do not become impure by deaths or births occurring among

the three ascendants beyond the greatgrandfather and the three

satsvangageshu,'when there is male issue,' and the Vramitrodaya, fol.

Vasishtha IV, 2122. Tatpariharant, literally, 'because she is

avoided, i.e. because people avoid newlyconfined women (not their

impurity shall depend on the good qualities, learning, &c. of the

of an Updhyya lasts one night, together with the preceding and

pastamba I, 5, 15, 1617. Govinda, too, states that the

Vasishtha XIV, 39. Another explanation of the word svvit, 'the

porcupine' (see also Gautama XVII, 27), is given in the commentary,

is again doubtful. From the first rockedict of Asoka p. 185 it appears