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The Sacred Laws of the Âryas: Baudhâyana - Prasna I, Adhyâya 5
Kandikâ 8
1. Now (follows the description of) the means of purification.
2. The body is purified by water, the understanding by knowledge, the soul by abstention from injuring living beings, the internal organ by truth.1
3. Purifying the internal organ (is called) internal purification.
4. We will explain (the rules of) external purification.
5. The sacrificial thread (shall be made) of Kusa grass, or cotton, (and consist) of thrice three strings.
6. (It shall hang down) to the navel.
7. (In putting it on) he shall raise the right arm, lower the left, and lower the head.2
8. The contrary (is done at sacrifices) to the manes.
9. (If the thread is) suspended round the neck, (it is called) nivîta.
10. (If it is) suspended below (the navel, it is called) adhopavîta.
11. Let him perform (the rite of personal) purification, facing the east or 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 (up to the ankles).3
12. Let him not use for sipping the remainder of the water with which he has washed his feet.
13. But if he uses (that) for sipping, let him do it, after pouring (a portion of it) on the ground.
14. He shall sip out of the Tîrtha sacred to Brahman.4
15. The part (of the hand) at the root of the thumb (is called) the Tîrtha sacred to Brahman.
16. The part above the thumb (is called the Tîrtha) sacred to the manes, the part at the tips of the fingers that sacred to the gods, the part at the root of the fingers that sacred to the Rishis.5
17. (Let him not use for sipping water that has trickled) from the fingers, nor (water) that is covered with bubbles or foam, nor (water that is) hot, or alkaline, or salt, or muddy, or discoloured, or has a bad smell or taste.6
18. (Let him not sip water) laughing, nor talking, nor standing, nor looking about, nor bending his head or his body forward, nor while the lock on his crown is untied, nor while his throat is wrapped up, nor while his head is covered, nor when he is in a hurry, nor without wearing the sacrificial thread, nor stretching his feet out, nor while his loins are girt (with a cloth), nor without holding his right arm between his knees, nor making a sound.7
19. Let him thrice drink water that reaches his heart.8
20. Let him wipe (his lips) thrice.
21. Some (declare that he shall do it) twice.9
22. A woman and a Sûdra (shall perform) both (acts) once (only).
23. Now they quote also (the following verse): A Brâhmana is purified by water that reaches his heart, a Kshatriya by (water) reaching his throat, a Vaisya by (water barely) taken into the mouth, a woman and a Sûdra by touching (it) with the extremity (of the lips).10
24. 'If (drops) adhere to his teeth, (they must be considered pure) like the teeth, because they are fixed (in the mouth) like the teeth. Let him not sip water on their account in case they fall. If they flow out, he will be pure.'11
25. Now they quote also (the following verse): If anything adheres to the teeth, (it is pure) like the teeth; and if he swallows (it or) whatever else may be in the mouth (or) may remain after sipping water, (he will become) pure.'12
26. (After sipping) he shall touch the cavities (of the head) with water, the feet, the navel, the head, (and) lastly the left hand.13
27. If he becomes impure while holding (a vessel) made of metal, he shall put it down, sip water and sprinkle it, when he is going to take it up.
28. Now if he becomes impure (while he is occupied) with food, he shall put it down, sip water and sprinkle it, when he is going to take it up.14
29. Now if he becomes impure (while occupied) with water, he shall put it down, sip water and sprinkle it, when he is going to take it up
30. That is contrary (to the rule) in (the case of an earthen) vessel.15
31. In (the case of a vessel) made of wood there is an option.
32. Defiled (objects) made of metal must be scoured with cowdung, earth, and ashes, or with one of these (three).16
33. Copper, silver, and gold (must be cleaned) with acids.17
34. Earthen vessels must be heated.18
35. (Objects) made of wood must be planed.
36. (Objects) made of bamboo (must be cleaned) with cowdung,19
37. (Objects) made of fruits with a rope of cow-hair,20
38. Skins of black deer with (ground) Bel nut and rice,
39. Blankets (of the hair of the mountain goat) with Areka nuts,21
40. (Cloth) made of (sheep's) wool by the (rays of the) sun,
41. Linen (cloth) with a paste of yellow mustard,22
42. Cotton cloth with earth,23
43. Skins (other than deer-skins shall be treated) like cotton cloth,24
44. Stones and gems like (objects) made of metal,25
45. Bones like wood,26
46. Conch-shells, horn, pearl-shells, and ivory like linen cloth.27
47. Or (they may be cleaned) with milk.
48. (Objects) which have been defiled by urine, ordure, blood, semen, or a dead body, (but) are agreeable to the eye and the nose, shall be rubbed seven times with one of the substances mentioned above.
49. (Objects) not made of metal which are in the same condition must be thrown away.28
50. The cups and vessels (used) at a sacrifice (must be cleaned) according to the injunction (of the Veda).29
51. The Veda (declares), 'They do not become impure through Soma.'
52. 'Time, fire, purity of mind, water and the like (fluids), smearing with cowdung and ignorance (of defilement) are declared to be the sixfold (means of) purification for created beings.'30
53. Now they quote also (the following verse): 'A clever man, who knows (the rules of) purification and is desirous of righteousness, shall perform (the rites of) purification, after having fully considered the time, and the place (of the defilement), likewise himself, (as well as) the object (to be cleaned) and the substance (to be employed), the purpose of the object, the cause (of the defilement), and the condition (of the thing or person defiled).'
Kandikâ 9
1. The Veda declares that the hand of an artisan is always pure, so is every vendible commodity exposed for sale and food obtained by begging, which a student holds in. his hand.31
2. A calf is pure on the flowing (of the milk), a bird on the fall of the fruit, women at the time of dalliance, and a dog when he catches a deer.32
3. All mines and places of manufacture are pure excepting distilleries of spirituous liquor; continuously flowing streams of water and dust raised by the wind cannot be contaminated.33
4. The flowers and fruit of flowering and fruit-bearing trees which grow in unclean places are likewise not impure.
5. On touching a tree standing on a sacred spot, a funeral pile, a sacrificial post, a Kandâla or a person who sells the Veda, a Brâhmana shall bathe dressed in his clothes.34
6. One's own couch, seat, clothes, wife, child, and waterpot are pure for oneself; but for strangers they are impure.
7. A seat, a couch, a vehicle, ships (and boats), the road and grass are purified by the wind, if they have been touched by Kandâlas or outcasts.35
8. Grain on the threshing-floor, water in wells and reservoirs, and milk in the cowpen are fit for use even (if they come) from a person whose food must not be eaten.36
9. The gods created for Brâhmanas three means of purification, (viz.) ignorance of defilement, sprinkling with water, and commending by word of mouth.37
10. Water collected on the ground with which38 cows slake their thirst is a means of purification, provided it is not strongly mixed with unclean (substances), nor has a (bad) smell, nor is discoloured, nor has a (bad) taste.
11. But land becomes pure, according to the degree of the defilement, by sweeping the (defiled) spot, by sprinkling it with water, by smearing it with cowdung, by scattering (pure earth) on it, or by scraping it.39
12. Now they quote also (the following verse):
Kandikâ 10
1. 'A drop of water which is allowed to fall (on the ground) purifies a bull's hide of land, whether (the land) has been (previously) swept or not, provided no impure substance is visible on it.'40
2. Food which is cooked out of sight must be illuminated (with fire) and be sprinkled with water,41
3. Likewise eatables bought in the market.42
4. For the Veda (declares), 'For the gods who are (easily) disgusted and desirous of purity do not enjoy the offerings made by a man destitute of faith.'
5. After reflecting (for a, long time on the respective value of) the (food) of a pure man destitute of faith and of an impure person who has faith, the gods declared both to be equal. But the Lord of created beings said to them, 'That is not equal, it is unequal. The food of a man destitute of faith is worthless, that which is purified by faith is preferable.'
6. Now they quote also (the following verses): 'Want of faith is the greatest sin; for faith is the highest austerity. Therefore the gods do not eat offerings given without faith.'
7. 'A foolish man does not reach heaven, though he may offer (sacrifices) or give (gifts).'
8. 'He is called a foolish man whose conduct is blemished by doubts, and who, clinging to his own fancies, transgresses (the rules of) the Sâstras, because he opposes the fulfilment of the sacred law.'43
9. But pot-herbs, flowers, fruit, roots, and annual plants (must be) sprinkled (with water).44
10. Having placed dry grass, wood of trees unfit for sacrifices or a clod of earth (on the ground), let him void faeces or urine, turning his face during the day towards the north and at night towards the south and wrapping up his head.45
11. (After voiding) urine he shall clean (the organ once) with earth and water,46
12. The hand three times.
13. In like manner (he shall clean himself with earth and water after voiding) faeces.47
14. The number (of the applications of both is) thrice three for both feet and the hand.
15. After an effusion of semen (he shall purify himself) in the same manner as after voiding urine.48
16. He shall wash himself, after he has untied or put on the cloth round his loins,49
17. Or he may touch moist grass, cowdung, or earth.50
18. While he is engaged in (the performance of) religious rites, he shall avoid to touch (the part of his body) below the navel.51
19. The Veda (declares), 'A man's (body) is pure above the navel, it is impure below the navel.'52
20. Sûdras living in the service of Âryans shall trim (their hair and nails) every month; their mode53 of sipping water (shall be) the same as that of Âryans.
21. A Vaisya may live by usury.54
22. But (a sum of) twenty-five (kârshâpanas shall bear an interest) of five mâshas (per mensem).55
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 Brâhmana against (the crime of) usury; the slayer of the Brâhmana remained at the top, the usurer sank downwards.'56
24. 'Let him treat Brâhmanas who tend cattle, those who live by trade, (and) those who are artisans, actors (and bards), servants or usurers, like Sûdras.'57
25. But men of the first two castes may, at their pleasure, lend (money at interest) to one who neglects his sacred duties, to a miser, to an atheist, or to a very wicked man.58
26. Through the neglect of sacrifices, of (lawful) marriages, of the study of the Veda, and of (learned) Brâhmanas, (noble) families (even) are degraded.59
27. The offence of neglecting a Brâhmana cannot be committed against a fool who is unacquainted60 with the Veda. For (in offering sacrifices) one does not pass by a brilliant fire and throw the oblations into ashes.
28. Families which are deficient in (the knowledge of) the Veda, are degraded by (keeping) cows, horses and vehicles, by agriculture and by serving the king.61
29. But even poor families which are rich in (the knowledge of) the Veda obtain rank among the (noble) families and gain great fame.
30. The (study of) the Veda impedes (the pursuit of) agriculture, (the pursuit of) agriculture impedes (the study of) the Veda. He who is able (to do it), may attend to both; but he who is unable (to attend to both), shall give up agriculture.
31. A fat, bellowing, raging humped bull, who does not restrain himself, who hurts living creatures and speaks according to his pleasure, forsooth, does not reach the (abode of) the gods; (but) those who are small like atoms, (being) emaciated (by austerities and fasts), go thither.
32. If, erring, in his youth he commits at any time good or evil acts of any kind, (they will all remain without result). (For) if in his later age he lives righteously, he will obtain (the reward of) that (virtuous conduct) alone, not (the punishments of his former) crimes.
33. Let him always be sorrowing in his heart, when he thinks of his sins, (let him) practise austerities and be careful; thus he will be freed from sin.
34. 'Where drops of water touch the feet of a62 man who offers water for sipping to others, no defilement is caused by them. They are equally (pure) as (water) collected on the ground.'
Kandikâ 11
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 Soma-sacrifice, and students of the Veda.63
2. But amongst Sapindas Sapinda-relationship (extends) to the seventh person.64
3. (If children die) before the completion of the seventh month or before teething, (the relatives) shall bathe.65
4. In (the case of a child) that dies before the completion of its third year or before teething, offerings of funeral cakes and water are not prescribed, and one should not burn its (body);66
5. Nor when unmarried maidens die.
6. Some do it in the case of married daughters.67
7. That (is done) in order to gain the good-will68 of the people. Women are considered to have no business with the sacred texts.
8. 'The relatives of unmarried women become pure after three days. But the uterine brothers become pure by (following) the rule mentioned before.'69
9. Moreover, the great-grandfather, the grand-father, the father, oneself, the uterine brothers, the son by a wife of equal caste, the grandson, (and) the great-grandson--these they call Sapindas, but not the (great-grandson's) son;--and amongst these a son and a son's son (together with their father are) sharers of an undivided oblation.70
10. The sharers of divided oblations they call Sakulyas.71
11. If no other (relations) are living, the property (of a deceased male) descends to them (the Sapindas).72
12. On failure of Sapindas, the Sakulyas (inherit).73
13. On failure of them, the teacher who (holds the place of a spiritual) father, a pupil, or an officiating priest shall take it,74
14. On failure of them, the king. Let him give that property to persons well-versed in the three Vedas.75
15. But the king should never take for himself the property of a Brâhmana.76
16. Now they quote also (the following verse): The property of a Brâhmana 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 Brâhmana is called (the worst) poison.'
17. If a birth and a death occur together, one. and the same period of ten (days and) nights (shall serve for both).
18. Now if (other deaths or births) happen before the completion of the ten (days and) nights (of impurity), the first period of ten (days and) nights (shall suffice, provided the new cause of impurity occurs) before the end of the ninth day.77
19. On a birth, indeed, the parents (alone) become impure during ten days.78
20. Some (declare that) the mother (alone becomes impure), because (people) avoid (lying-in women alone).79
21. Others (say that) the father (alone becomes impure) because the semen is the chief cause (of the generation).80
22. For sons who were born without mothers, are mentioned in the revealed texts.
23. But (the correct opinion is that) both the parents (become impure) because they are equally connected (with the event).
24. But when a death (has happened, the relatives of the deceased), allowing the youngest to begin, shall pass their sacrificial threads over the right shoulder and under the left arm, descend into the water at a bathing-place, submerge (their bodies), emerge (out of the water), ascend the bank, sip water, pour out libations for the (deceased, repeating the last four acts) severally three times thereafter, ascend the bank, sip water, touch a coal, water or the like at the door of their house, and sit during ten days on mats, eating food that does not contain pungent condiments or salt.81
25. (Let him perform) a funeral sacrifice on the eleventh or the twelfth (day).82
26. In (performing) the remaining rites (one should) conform to (the customs of) the people.83
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,84
28. For a teacher, a sub-teacher (upâdhyâya), and their sons, three (days and) nights,85
29. Likewise for officiating priests,86
30. Let hire keep. on account of a pupil, for one who has the same spiritual guide, for a fellow-student (sabrahmakârin) three (days and) nights, one day and a night, one day and so forth (as periods of impurity).87
31. On a miscarriage females (remain impure) as many (days and) nights as months (elapsed after conception).88
32. If he unintentionally touches the corpse of a stranger, he becomes at once pure after bathing dressed in his clothes.
33. (If he does it) intentionally, (he will remain impure) during three (days and) nights.
34. And (the same rules apply if he touches a woman) during her courses.89
35. A son who is born from (intercourse with a temporarily unclean woman) becomes an Abhisasta. Thereby the penances (to be performed) by him have been explained.
36. On touching one who sells the Veda, a sacrificial post, an outcast, a funeral pile, a dog, or a Kandâla he shall bathe.90
37. Now if a worm is produced in an open wound that is filled with pus and sanies, how shall, in that case, a penance be performed?91
38. He who is bitten by a worm will become pure on bathing (daily) during three days and drinking (a mixture of) cow's urine, cowdung, milk, sour milk, butter, and water boiled with Kusa grass.
39. He who has been touched by a dog shall bathe dressed in his clothes;92
40. Or he becomes pure by washing that spot (where he has been touched), by touching it with fire, by (afterwards) again washing it and his feet, and by sipping water.
41. Now they quote also (the following verses): 'But a Brâhmana who has been bitten by a dog, is purified if he goes to a river that flows into the ocean, (bathes there and) suppresses his breath one hundred times and (afterwards) eats clarified butter. He will (also) become pure at, once on bathing (in water brought) in golden or silver (vessels), or in a cow's horn, or in new (earthen pots).'93
Kandikâ 12
1. Tame animals must not be eaten,94
2. Nor carnivorous and (tame) birds,95
3. Nor (tame) cocks and pigs;96
4. Goats and sheep (are) excepted (from the above prohibition).
5. Five five-toed animals may be eaten, (viz.) the porcupine, the iguana, the hare, the hedgehog, the tortoise and the rhinoceros, excepting the rhinoceros,97
6. Likewise five animals with cloven hoofs, (viz.) the white-footed antelope (Nîl-gâi), the (common ravine) deer, the spotted deer, the buffalo, the (wild) boar and the black antelope, excepting the black antelope,98
7. (Likewise) five (kinds of) birds that feed scratching with their feet, (viz.) the partridge, the blue rock-pigeon, the francoline partridge, the (crane called) Vârdhrânasa, the peacock and the Vârana, excepting the Vârana,99
8. (And the following) fishes, (viz.) the Silurus Pelorius (Sahasradamshtrin), the Kilikima, the Varmi, the Brihakkhiras, the Masakari(?), the Cyprinus Rohita, and the Râgi.100
9. The milk of a (female animal) whose offspring is not ten days old, and of one that gives milk while big with a young one, must not be drunk,101
10. Nor that of a (cow) that has no calf or that (suckles) a strange calf.
11. (The milk) of sheep, camels, and one-hoofed animals must not be drunk.102
12. If (he has) drunk (milk) which ought not to be drunk, excepting cow's milk, (he must perform) a Krikkhra (penance).103
13. But if (he has drunk) cow's milk (that is unfit for use, he shall) fast during three (days and) nights.
14. Stale (food must not be eaten or drunk) excepting pot-herbs, broths, meat, clarified butter, cooked grain, molasses, sour milk, and barley-meal,104
15. Nor (substances) which have turned sour, nor molasses which have come into that state.105
16. After performing the ceremony preparatory106 to the beginning of the Veda-study (upâkarman) on the (full moon of the month) of Srâvana or of Ashâdha, they shall close the term on the full moon of Taisha or Mâgha.
Footnotes
1. Vasishtha III, 60.
2. Manu II, 63.
3. Vasishtha III, 26. Govinda points out that the word saukam, '(rite of) purification,' has here the meaning of âkamanam, 'sipping water.' He thinks that the ka, 'and,' which stands after pâdau, 'both feet,' indicates that other portions of the body which have been defiled must be washed also.
4. Vasishtha III, 26.
5. Vishnu LXII, 3-4. All the MSS. except M. place the Tîrtha sacred to the gods at the root of the fingers, and that sacred to the Rishis at the tips of the fingers; and Govinda has the same erroneous reading.
6. Vasishtha III, 36.
7. Vasishtha III, 30.
8. Vasishtha III, 26; Âpastamba I, 5, 16, 3.
9. Vasishtha III, 27; Âpastamba I, 5.16, 4.
10. Vasishtha III, 31-34.
11. The MSS. read in the last pâda of this verse, teshâm samsrâye [ya or va]-kkukititi. I think samsrâvanâkkhukir iti is the correct reading.
12. Vasishtha III, 41.
13. Vasishtha III, 28-29.
14. Vasishtha III, 43-44.
15. '(The word) amatram, literally "a vessel," denotes here an earthen vessel. The meaning is that such a one, if it is very much defiled, shall only be put down and not be taken back. Any other (earthen vessel) shall be heated.'--Govinda.
16. Vasishtha III, 49.
17. Manu V, 114; Vasishtha III, 63.
18. Vasishtha III, 49.
19. Vasishtha III, 53.
20. Vasishtha III, 54. Govinda thinks that the word raggu, 'a rope,' is used here in the sense of 'a conglomeration,' and merely indicates that a quantity of cowhair must be used.
21. Manu V, 120.
22. Vasishtha III, 55.
23. Vasishtha III, 49.
24. Vasishtha III, 53.
25. Vasishtha III, 50.
26. Vasishtha III, 52.
27. Vasishtha III, 51.
28. Vasishtha III, 59.
29. Govinda explains this Sûtra differently. He says: 'The fault of defilement by remnants does not affect sacrificial cups and vessels. This must be understood. If they are defiled by urine and the like, they must be thrown away.' My explanation is based on the parallel passage of Âpastamba I, 5, 17, 13. See also below, I, 6, 13, 11 seq.
30. Vishnu XXII, 88.
31. Vishnu XXIII, 48.
32. Vishnu XXIII, 49.
33. Vishnu XXIII, 48. The term âkara, translated by 'mines and places of manufacture,' is explained in the commentary by 'places of production, i.e. of sugar and honey.' It is no doubt intended to apply to any place where articles of consumption or use are produced. Govinda adds that as 'continuous streams of water' are always pure, one must take care that the water for sipping flows out of the vessel in an unbroken stream.
34. Vasishtha IV, 37. Kaityavriksha, 'a tree standing on sacred ground,' means literally, 'a memorial-tree.'
35. Govinda points out that couches and seats and the like, on which Kandâlas and outcasts have lain or sat down, must be purified.
36. 'That must be referred to grain on a threshing-floor, and so forth, which has been produced by men whose food must not be eaten, and again is considered to be common to all. In this case, too, what has been received from outcasts and Kandâlas, that is defiled. Milk which has been received just at milking-time may be drunk out of a vessel that stands in the cowpen.'--Govinda. As regards the grain produced by low-caste people, the rule probably refers to cases where the land of an Agrahâra or other village is cultivated by men of the lowest castes. The author means to say that in such cases a Brâhmana may take his share from the threshing-floor, where the whole produce of the village-land is stored, without hesitation.
37. Vasishtha XIV, 24; Manu V, 127.
38. Vasishtha III, 35-36.
39. Vasishtha III, 56.
40. Regarding the term 'a bull's hide' of land, see Vishnu V, 181-183, XCII, 4.
41. Âpastamba II, 2, 3, 9. 'Out of sight,' i.e. not before the eyes of him who eats it.'--Govinda. It would, however, seem that this rule refers to food prepared by Sûdras, without the super-visions of Âryans. For Âpastamba's Sûtra, 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.
42. Âpastamba I, 5, 17, 19. The eatables here intended are, according to Govinda, Lâdus and other sweet-meats which are frequently bought ready made.
43. Dharmatantra, translated 'the fulfilment of the sacred law,' is explained in the commentary by dharmasya tantram anushthânam, by 'the performance of the sacred duties.' It may also mean 'the doctrine of or the treatises on the sacred law.' The Sâstras are the Vedas and the whole body of the sacred literature.
44. Vishnu XXIII, 15.
45. Vasishtha, VI, 10.
46. Vasishtha VI, 14, 18. According to Govinda one application of water suffices for the left hand and two for both together.
47. Vasishtha VI, 18. Govinda reads in Sûtra 14, against the authority of all the MSS., pâyoh, 'for the anus,' instead of pâdayoh, 'for both feet.'
48. Âpastamba I, 5, 15, 23.
49. Âpastamba I, 5, 16, 14.
50. Âpastamba I, 5, 16, 15.
51. Vishnu XXIII, 51.
52. Taittirîya Samhitâ VI, 1, 3, 4.
53. Âpastamba II, 1, 2, 4-5. The above translation follows Govinda's explanation. But âryâdhishthitâh, 'living in the service of Âryans,' may also mean 'superintended by Âryans,' and the rule be taken to refer to the special case of Sûdra cooks, as in the parallel passage of Âpastamba.
54. Vasishtha II, 19.
55. Vasishtha II, 51.
56. Vasishtha II, 41-42.
57. Vasishtha III, 3.
58. Vasishtha II, 43. M. reads na dadyâtâm, shall not lend.' According to Govinda, 'a very wicked man' is equivalent to 'a Sûdra.'
59. Manu III, 63. Govinda says that this Sûtra is introduced in connexion with the expression, 'one who neglects his sacred duties,' which occurs in Sûtra 25.
60. Vasishtha III, 9 note, 10. This Sûtra is added in explanation of the term 'the offence of neglecting a Brâhmana.'
61. Manu III, 64, 66.
62. Vasishtha III, 42.
63. Vasishtha IV, 16. Officiating priests, Soma-sacrificers, and students do not become impure by deaths or births occurring among their relatives; see Vasishtha XIX, 48; Gautama XIV, 1.
64. Vasishtha IV, 17. For the specification of the extent of the Sapinda-relationship, see below, Sûtra 9.
65. Vishnu XXII, 27.
66. Vishnu XXII, 28; Gautama XIV, 34, 43.
67. Gautama XIV, 36. 'That refers to the Sapindas on the father's side.'--Govinda.
68. Manu IX, 18.
69. This verse, which occurs in all my MSS. of the text, is left out in the two copies of Govinda's commentary.
70. Colebrooke, Dâyabhâga XI, 1, 37; V. Digest CCCXCVII. The text on which Colebrooke's two versions are based differs from that of my MSS. and of Govinda by reading avibhaktadâyâdân instead of teshâm ka putrapautram [v. l. °pautrakam] avibhaktadâyam. The meaning of the latter clause, which is placed parenthetically before sapindân âkakshate, '(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. Its object is to show that the group called Sapindas consists of two such subdivisions, between whom the middlemost forms the connecting link. For the middlemost, the svayam, 'oneself,' of the text, first offers the cakes to his three ancestors and later receives the cakes, together with his first two descendants, from his great-grandson. Govinda gives no help. He merely remarks that the Sûtra contains a paribhâshâ or technical rule of interpretation, and that the words api ka, 'moreover,' indicate that it is an expansion of Sûtra 2.
71. Colebrooke, loc. cit. According to Gîmûtavâhana the Sakulyas are the three ascendants beyond the great-grandfather and the three descendants beyond the great-grandson. Others, among whom Govinda takes his place, explain the word sakulya to mean 'members of one family' in general. Govinda says, sambandhaviseshagñâne sati sapindâ ukyante sambandhamâtragñâne sakulyâh|| Atas ka sapindâ api sakulyâh|| 'If a particular relationship is known, they are called Sapindas; and if (the fact) only is known that relationship exists, Sakulyas. Hence the Sapindas are also Sakulyas.'
72. Colebrooke, loc. cit. Both the Dâyabhâga and the Digest read satsvangageshu, 'when there is male issue,' and the Vîramitrodaya, fol. 218, p. 2, l. 7, agrees with them. The MSS. read all satsv anyeshu, which may, however, be taken with Govinda for asatsv anyeshu, because the preceding word ends in e. Govinda explains anyeshu, 'others,' by aurasâdishu, 'legitimate sons of the body, and so forth.'
73. Colebrooke, Dâyabhâga, loc. cit. The digest omits this Sûtra.
74. Colebrooke, loc. cit. Gîmûtavâhana wrongly reads pitâ kâkâryah, 'the father and the teacher.' Govinda gives the explanation adopted above. Regarding the spiritual fatherhood of the teacher, see e.g. Vasishtha II, 4.
75. Colebrooke, loc. ca. Govinda reads satsvam, 'the property of a holy man,' instead of tatsvam, 'that property.'
76. Colebrooke V, Dig. CCCCXLIV; Vasishtha XVII, 86.
77. Vasishtha IV, 23-25. Govinda points out that in case the second birth or death happens after the completion of the ninth day, the rule given (Gautama XIV, 7) applies.
78. Vasishtha IV, 20-21.
79. Vasishtha IV, 21-22. Tatpariharanât, literally, 'because she is avoided, i.e. because people avoid newly-confined women (not their husbands).'--Govinda.
80. E.g. Agastya and Vasishtha. See Rig-veda VII, 33, 11, and Sâyana's commentary thereon.
81. Vasishtha IV, 9-15. When the libations of water are poured out, the name of the deceased must be pronounced. Govinda correctly states that iti, 'or the like,' which stands after 'a coal, water,' is intended to include 'cowdung, and yellow mustard seed,' which are mentioned by Yâgñavalkya III, 13. Regarding the clause sakrittrih, '(repeating these last four acts) severally three times,' see Âpastamba II, 6, 15, 10.
82. Vishnu XXI, 2 seq., and especially 19.
83. Govinda, in explanation of this Sûtra, refers to the last words of Âpastamba II, 6, 15, 10, where it is said that relatives shall perform those rites for the dead which the women declare to be necessary,' and to Âpastamba II, II, 29, 15.
84. Gautama XIV, 20. Govinda is of opinion that the duration of the impurity shall depend on the good qualities, learning, &c. of the deceased.
85. Vishnu XXII, 42, 44. Govinda asserts that the impurity on account of an Upâdhyâya lasts one night, together with the preceding and following days, and on account of a teacher's or Upâdhyâya's sons one day only. It looks as if he had read the words pakshinyekâham in his text.
86. Govinda asserts that ka, 'likewise,' indicates that the rule applies also on the death of persons for whom one sacrifices.
87. Vishnu XXII, 44. Govinda explains satîrthya to mean 'one who has the same guru or spiritual guide,' while according to others it means 'one who studies under the same sub-teacher' (upâdhyâya). See also the Kâsikâ on Pânini IV, 4, 117, and note.
88. Vishnu XXII, 25. 3233. Gautama XIV, 27.
89. Vishnu XXII, 69.
90. This verse, which is another version of I, 5, 9, 5, is left out in the Dekhan and Gugarât MSS.; I consider its genuineness very doubtful.
91. Vasishtha XVIII, 16.
92. Âpastamba I, 5, 15, 16-17. Govinda, too, states that the second mode of purification is to be adopted, if the dog touches any part of the body below the navel.
93. Vasishtha XXIII, 31.Vasishtha XXIII, 31.
94. Vasishtha XIV, 40.
95. Vasishtha XIV, 48. Govinda says that the particle ka, 'and,' is used in order to indicate that the word 'tame' must be understood.
96. Âpastamba I, 5, 17, 29, 32.
97. Vasishtha XIV, 39. Another explanation of the word svâvit, '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 peculiar wording of the Sûtra is intended to indicate that.
98. The permissibility of the last-named animal is again doubtful.
99. Gautama XVII, 35. The case of the last-mentioned bird, the Vârana, is again doubtful. From the first rock-edict of Asoka it appears that peacocks, now considered inviolable, were actually eaten in the third century A. D.
100. Vasishtha XIV, 41-42. The names are much corrupted in the MSS., and for Masakari, which I do not find in the dictionaries, Samasakari or Samasakari is also read. The Brihakkhiras is probably the Indian salmon, the Mâhsir.
101. Vasishtha XIV, 34-35 Gautama XVII, 22. The meaning of sandhinî, 'a female animal that gives milk while big with young,' is uncertain. See also Vishnu LI, 40 Âpastamba I, 5, 17, 23.
102. Gautama XVII, 24.
103. Vishnu LI, 38-41.
104. Gautama XVII, 16.
105. Vasishtha XIV, 37-38.
106. Vasishtha XIII, 1-5. Govinda states that this Sûtra has been introduced here, because the purity of one's food ensures purity of one's soul, and purity of soul gives strength of memory, and thereby makes one fit to study the Veda.
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