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 The institutes of Vishnu 
 
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THE 
 
 SACRED BOOKS OF THE EAST 
 
 TRANSLATED 
 
 BY VARIOUS ORIENTAL SCHOLARS 
 
 AND EDITED BY 
 
 F. MAX MULLER 
 
 VOL. VII 
 
 AT THE CLARENDON PRESS 
 
 1880 
 
 [All rights reserved ] 
 
THE 
 
 INSTITUTES OF VISHNU 
 
 TRANSLATED BY 
 
 y 
 
 JULIUS JOLLY 
 
 AT THE CLARENDON PRESS 
 1880 
 
 [All rights reserved] 
 
CONTENTS. 
 
 Introduction .... 
 
 Vish#u and the Goddess of the Earth 
 
 The Four Castes . 
 
 Duties of a King . 
 
 Weights and Measures 
 
 Criminal and Civil Law 
 
 Law of Debt 
 
 Writings 
 
 Witnesses 
 
 Ordeals 
 
 Inheritance . 
 
 Funeral Ceremonies 
 
 Funeral Oblations 
 
 Impurity 
 
 Women 
 
 Sacraments 
 
 Studentship 
 
 Crimes 
 
 Hells . 
 
 Transmigration 
 
 Penances 
 
 Duties of a Householder 
 
 Rules for a Snataka 
 
 Self-restraint 
 
 .Sraddhas 
 
 Pious Gifts . 
 
 The Hermit . 
 
 The Ascetic . 
 
 tage 
 ix 
 
 I 
 
 12 
 
 2 3 
 
 24 
 42 
 
 46 
 
 48 
 
 52 
 
 61 
 
 75 
 
 33 
 
 87 
 106 
 
 112 
 
 116 
 
 131 
 140 
 144 
 149 
 189 
 224 
 231 
 232 
 263 
 276 
 279 
 
Vlll CONTENTS. 
 
 
 
 PAGE 
 
 Meditation on Vishmi . 
 
 287 
 
 Conclusion ...... 
 
 291 
 
 General Index 
 
 303 
 
 Sanskrit Index ..... 
 
 3°7 
 
 Additions and Corrections 
 
 312 
 
 Transliteration of Oriental Alphabets adopted for the 
 Translations of the Sacred Books of the East 
 
 3i3 
 
 List of the more important Abbreviations. 
 
 Apast. — Apastamba's Dharma-sutra, ed. Buhler. 
 Arv. — A^valayana's Gr/hya-sutra, ed. Stenzler, 
 Gaut. — Gautama's Dharma-rastra, ed. Stenzler. 
 Gobh. — Gobhila's Gr/hya-sutra, in the Bibl. Ind. 
 M. — Manava Dharmajastra, Calcutta edition, with the Com- 
 mentary of Kulluka. 
 
 Nand. — Nandapa«</ita, the commentator of the Vishwu-sutra. 
 Par. — Paraskara's Gr/hya-sutra, ed. Stenzler. 
 
 ■Sahkh. — .Sahkhayana's Gr?hya-sutra, ed. Oldenberg, in the 
 fifteenth volume of the Indische Studien. 
 
 Y. — Ya^navalkya's Dharmajastra, ed. Stenzler. 
 
 Apast. and Gaut. refer also to Dr. Biihler's translation of these 
 two works in the second volume of the Sacred Books of the East, 
 
INTRODUCTION. 
 
 The Vish;m-sm;7ti orVaish/zava Dharmaj-astra or Vish/m- 
 sutra is in the main a collection of ancient aphorisms on the 
 sacred laws of India, and as such it ranks with the other 
 ancient works of this class which have come down to our 
 time 1 . It may be styled a Dharma-sutra, though this 
 ancient title of the Sutra works on law has been preserved 
 in the MSS. of those Smrz'tis only, which have been handed 
 down, like the Dharma-sutras of Apastamba, Baudhayana, 
 and Hira/iyak&nn, as parts of the respective Kalpa- 
 sutras, to which they belong. The size of the Vish«u- 
 sutra, and the great variety of the subjects treated in it, 
 would suffice to entitle it to a conspicuous place among 
 the five or six existing Dharma-sutras ; but it possesses 
 a peculiar claim to interest, which is founded on its close 
 connection with one of the oldest Vedic schools, the Kat/ias, 
 on the one hand, and with the famous code of Manu and 
 some other ancient law-codes, on the other hand. To dis- 
 cuss these two principal points, and some minor points 
 connected with them, as fully as the limits of an introduc- 
 tion admit of, will be the more necessary, because such a 
 discussion can afford the only safe basis for a conjecture 
 not altogether unsupported regarding the time and place 
 of the original composition of this work, and may even 
 tend to throw some new light on the vexed question as to 
 the origin of the code of Manu. Further on I shall have 
 to speak of the numerous interpolations traceable in the 
 Vish«u-sutra, and a few remarks regarding the materials 
 
 1 This was first pointed out by Professor Max Miiller, History of Ancient 
 Sanskrit Literature, p. 134. His results were confirmed and expanded by the 
 subsequent researches of Dr. Biihler, Introduction to Bombay Digest, I, p. xxii ; 
 Indian Antiquary, V, p. 30 ; Kasmir Report, p. 36. 
 
VISHNU. 
 
 used for this translation, and the principles of interpreta- 
 tion that have been followed in it, may be fitly reserved 
 for the last. 
 
 There is no surer way for ascertaining the particular 
 Vedic school by which an ancient Sanskrit law-book of 
 unknown or uncertain origin was composed, than by exa- 
 mining the quotations from, and analogies with, Vedic 
 works which it contains. Thus the Gautama Dharma- 
 j-astra might have originated in any one among the divers 
 Gautama TTara/zas with which Indian tradition acquaints 
 us. But the comparatively numerous passages which its 
 author has borrowed from the Sawhita and from one Brah- 
 ma/za of the Sama-veda prove that it must belong to one 
 of those Gautama A'arawas who studied the Sama-veda 1 . 
 Regarding the code of Ya^navalkya we learn from tradi- 
 tion that a Vedic teacher of that name was the reputed 
 author of the White Ya^ur-veda. But this coincidence 
 might be looked upon as casual, if the Ya^uavalkya-smrz'ti 
 did not contain a number of Mantras from that Vedic 
 Saz/zhita, and a number of very striking analogies, in the 
 section on funeral ceremonies particularly, with the Grzhya- 
 sutra of the Va^asaneyins, the Katiya Grz'hya-sutra of Para- 
 skara 2 . In the case of the Vishzzu-sutra an enquiry of this 
 kind is specially called for, because tradition leaves us 
 entirely in the dark as to its real author. The fiction 
 that the laws promulgated in Chapters II-XCVII were 
 communicated by the god Vishzzu to the goddess of the 
 earth, is of course utterly worthless for historical purposes ; 
 and all that it can be made to show is that those parts 
 of this work in which it is started or kept up cannot rival 
 the laws themselves in antiquity. 
 
 Now as regards, first, the Vedic Mantras and Pratikas 
 (beginnings of Mantras) quoted in this work, it is neces- 
 sary to leave aside, as being of no moment for the present 
 purpose, i. very well-known Mantras, or, speaking more 
 
 1 See Biihler, Introduction to Gautama (Vol. II of the Sacred Books of the 
 East), pp. xlv-xlviii. 
 
 2 Biihler, Introduction to Digest, p. xxxii ; Stenzler, on Paraskara's Gnhya- 
 siitra, in the Journal of the German Oriental Society, VII, p. 527 seq. 
 
INTRODUCTION. XI 
 
 precisely, all such Mantras as are frequently quoted in 
 Vedic works of divers Sakhas ; 2. the purificatory texts enu- 
 merated under the title of Sarva-veda-pavitram in LVI. 
 The latter can afford us no help in determining the particular 
 Sakha to which this work belongs, because they are actually 
 taken, as they profess to be, from all the Vedas indiscrimi- 
 nately, and because nearly the whole of Chapter LVI is 
 found in the Vasish/Z/a-sm/'/ti as well (see further on), which 
 probably does not belong to the same Veda as this work. 
 Among the former class of Mantras may be included, parti- 
 cularly, the Gayatri, the Purushasukta, the Aghamarsha/?a, 
 the Kushma/^is, the Vyahrz'tis, the Gyesht/ia. Samans, the 
 Rudras, the Tri;/a£iketa, the Trisuparaa, the Vaishwava, 
 Sakra, and Barhaspatya Mantras mentioned in XC, 3, and 
 the Mantra quoted in XXVIII, 51 (= Gautama's 'Retasya'). 
 Among the twenty-two Mantras quoted in Chapters XLVIII, 
 LXIV, LXV (including repetitions, but excluding the Puru- 
 shasukta, Gayatri, Aghamarshawa) there are also some 
 which may be referred to this class, and the great majority 
 of them occur in more than one Veda at the same time. 
 But it is worthy of note that no less than twelve, besides 
 occurring in at least one other Sakha, are either actually 
 found in the Sawhita of the iiTarayamya-ka^as, the Ka- 
 naka 1 (or ATaraka-sakha ?), or stated to belong to it in the 
 Commentary, while one is found in the Kanaka alone, 
 a second in the Atharva-veda alone, a third in the Taitti- 
 riya Brahmawa alone, and a fourth does not occur in any 
 Vedic work hitherto known 2 . A far greater number of 
 Mantras occurs in Chapters XXI, LXVII, LXXIII, 
 LXXIV, LXXXVI, which treat of daily oblations, 
 Sraddhas, and the ceremony of setting a bull at liberty. 
 Of all these Mantras, which, — including the Purushasukta 
 and other such well-known Mantras as well as the short 
 invocations addressed to Soma, Agni, and other deities, 
 but excluding the invocations addressed to Vish/m in the 
 spurious Sutra, LXVII, 2, — are more than a hundred in 
 number, no more than forty or so are found in Vedic 
 
 1 In speaking of this work I always refer to the Berlin MS. 
 
 2 XLVIII, 10. Cf., however, Vag-as. Sa??zh. IV, 12, 
 
Xll VISH2VU. 
 
 works hitherto printed, and in the law-books of Manu, 
 Ya^-navalkya, and others ; but nearly all are quoted, 
 exactly in the same order as in this work, in the i^ara- 
 yawiya-ka/Z'aka Grzhya-sutra, while some of them have 
 been traced in the Kanaka as well. And what is even 
 more important, the Kanaka Grz'hya does not contain 
 those Mantras alone, but nearly all the Sutras in which 
 they occur; and it may be stated therefore, secondly, that 
 the Vish«u-sutra has four long sections, viz. Chapter 
 LXXIII, and Chapters XXI, LXVII, LXXXVI, ex- 
 cepting the final parts, in common with that work, while 
 the substance of Chapter LXXIV may also be traced in 
 it. The agreement between both works is very close, and 
 where they differ it is generally due to false readings or to 
 enlargements on the part of the Vish«u-sutra. However, 
 there are a few cases, in which the version of the latter 
 work is evidently more genuine than that of the former, 
 and it follows, therefore, that the author of the Vish^u- 
 sutra cannot have borrowed his rules for the performance 
 of Sraddhas &c. from the Kanaka Grzhya-sutra, but that 
 both must have drawn from a common source, i. e. no doubt 
 from the traditions current in the Ka//za school, to which 
 this work is indebted for so many of its Mantras as well. 
 
 For these reasons l I fully concur in the view advanced 
 by Dr. Biihler, that the bulk of the so-called Vish;zu-smrz'ti 
 is really the ancient Dharma-sutra of the Kkrayamya. - 
 kanaka .Sakha of the Black Ya^-ur-veda. It ranks, like 
 other Dharma-sutras, with the Grz'hya and vSrauta-sutras of 
 its school ; the latter of which, though apparently lost now, 
 is distinctly referred to in the Gr/hya-sutra in several 
 places, and must have been in existence at the time when 
 the Commentaries on Katyayana's .Srauta - sutras were 
 composed, in which it is frequently quoted by the name 
 
 1 For details I may refer the reader to my German paper, Das Dharmasutra des 
 Vishnu und das Ka/^akagn'hyasutra, in the Transactions of the Royal Bavarian 
 Academy of Science for 1879, where the sections corresponding in both works 
 have been printed in parallel columns, the texts from the Kanaka Grzhya-sutra 
 having been prepared from two of the MSS. of Devapala's Commentary dis- 
 covered by Dr. Biihler (Kasmir Report, Nos. 11, 12), one in Devanagari, and 
 the other in Sarada characters. 
 
INTRODUCTION. Xlll 
 
 of Ka//za-sutra on divers questions concerning ^Srauta offer- 
 ings, and at the time, when the Ka^mirian Devapala wrote 
 his Commentary on the Kanaka Grz'hya-sutra, which was, 
 according to the Kaj-mirian tradition, as explored by Dr. 
 Biihler, before the conquest of Kajmtr by the Mahom- 
 medans. Devapala, in the Introduction to his work, refers 
 to 'thirty-nine Adhyayas treating of the Vaitanika ( = 
 5rauta) ceremonies,' by which the Grz'hya-sutra was pre- 
 ceded, from which statement it may be inferred that the 
 Ka/7/aka .Srauta-sutras must have been a very voluminous 
 work indeed, as the Gr/hya-sutra, which is at least equal if 
 not superior in extent to other works of the same class, 
 forms but one Adhyaya, the fortieth, of the whole Kalpa- 
 sutra, which, according to Devapala, was composed by one 
 author. It does not seem likely that the Vishwu-siitra was 
 composed by the same man, or that it ever formed part of 
 the Ka/Z-aka Kalpa-sutra, as the Dharma-sutras of Baudha- 
 yana, Apastamba, and Hira//yake.yin form part of the Kalpa- 
 sutras of the respective schools to which they belong. If 
 that were the case, it would agree with the Gr/hya-sutra on 
 all those points which are treated in both works, such as 
 e. g. the terms for the performance of the Sa;//skaras or 
 sacraments, the rules for a student and for a Snataka, 
 the enumeration and definition of the Kr/M/zras or 'hard 
 penances,' the forms of marriage, &c. Now though the 
 two works have on those subjects a number of such rules 
 in common as occur in other works also, they disagree for 
 the most part in the choice of expressions, and on a few 
 points lay down exactly opposite rules, such as theVish^u- 
 sutra (XXVIII, 28) giving permission to a student to ascend 
 his spiritual teacher's carriage after him, whereas the other 
 work prescribes, that he shall do so on no account. More- 
 over, if both works had been destined from the first to 
 supplement one another, they would, instead of having 
 several entire sections in common, exhibit such cross- 
 
 A 
 
 references as are found e. g. between the Apastamba 
 Gribya. and Dharma-sutras 1 ; though the absence of such 
 
 1 Biihler, Introduction to Apastamba, Sacred Books. II, pp. xi-xiv. 
 
XIV VISHiVU. 
 
 references might be explained, in the case of the Vish;zu- 
 sutra, by the activity of those who brought it into its 
 present shape, and who seem to have carefully removed 
 all such references to other works as the original Dharma- 
 sutra may have contained. Whatever the precise nature of 
 the relations between this work and the other Sutra works 
 of the A'arayamya-ka/Zzaka school may have been, there is 
 no reason for assigning to it a later date than to the 
 Kanaka vSrauta and Gr/hya-sutras, with the latter of which 
 it has so much in common, and it may therefore claim a 
 considerable antiquity, especially if it is assumed, with Dr. 
 Biihler, that the beginning of the Sutra period differed for 
 each Veda. The Veda of the Ka///as, the Kanaka, is not 
 separated from the Sutra literature of this school by an 
 intermediate Brahma/za stage ; yet its high antiquity is 
 testified by several of the most eminent grammarians of 
 India from Yaska down to Kaiyata 1 . Thus the Ka/7/aka 
 is the only existing work of its kind, which is quoted by 
 the former grammarian (Nirukta X, 5 ; another clear 
 quotation from the Ka/Z-aka, XXVII, 9, though not by 
 name, may be found, Nirukta III, 4), and the latter places 
 the Ka/Ztas at the head of all Vedic schools, while Patafi- 
 ^ali, the author of the Mahabhashya, assigns to the ancient 
 sage Kat/ia, the reputed founder of the Kat/ia. or Kanaka 
 school of the Black Ya^"ur-veda, the dignified position of 
 an immediate pupil of Vauampayana, the fountain-head of 
 all schools of the older or Black Ya^ur-veda, and mentions, 
 in accordance with a similar statement preserved in the 
 Ramaya;/a (II, 32, 18, 19 ed. Schlegel), that in his own 
 time the ' Kalapaka and the Kanaka ' were ' proclaimed in 
 every village V The priority of the Ka//zas before all other 
 existing schools of the Ya^ur-veda may be deduced from 
 the statements of the A'ara^avyuha 3 , which work assigns to 
 them one of the first places among the divers branches of 
 
 1 See Weber, Indische Studien XIII, p. 437 seq. 
 
 2 Mahabhashya, Benares edition, IV, fols. 82 b, 75 b. 
 
 3 See Weber, Ind. Stud. Ill, p. 256 seq.; Max Midler, Hist. Anc. Sansk. 
 Lit., p. 369. I have consulted, besides, two Munich MSS. of the /sTara«avyuha 
 (cod. Haug 45). 
 
INTRODUCTION. XV 
 
 the A'arakas, whom it places at the head of all schools of 
 the Ya^ur-veda. Another argument in favour of the high 
 antiquity of the Ka///as may be derived from their geogra- 
 phical position 1 . Though the statements of the Maha- 
 bhashya and Ramaya//a regarding the wide-spread and 
 influential position of the Ka///as in ancient times are borne 
 out by the fact that the A'araz/avyuha mentions three sub- 
 divisions of the Ka/Z/as, viz. the Ka///as proper, the Pra/tya 
 Ka///as, and the KapishMala Ka/7/as, to which the A'ara- 
 ya;/iyas may be added as a fourth, and by the seeming 
 identity of their name with the name of the KaOaioi in the 
 Paii^ab on the one hand, and with the first part of the 
 name of the peninsula of Kattivar on the other hand, it 
 seems very likely nevertheless that the original home of the 
 Ka///as was situated in the north-west, i. e. in those regions 
 where the earliest parts of the Vedas were composed. Not 
 only the KaOcuoi, but the Kaju/3i(70oAoi as well, who have 
 been identified with the Kapish/T^ala Ka//^as 2 , are men- 
 tioned by Greek writers as a nation living in the Pan§-ab ; 
 and while the Pra/ya Ka///as are shown by their name 
 ('Eastern Ka///as') to have lived to the east of the two 
 other branches of the Ka///as, it is a significant fact that 
 adherents of the A^araya;nya-ka///aka school survive no- 
 where but in Kaj-mir, where all Brahmawas perform their 
 domestic rites according to the rules laid down in the 
 Grzhya-sutra of this school 3 . Kai-mir is moreover the 
 country where nearly all the yet existing works of the 
 Kanaka school have turned up, including the Berlin MS. 
 of the Ka///aka, which was probably written by a Kas- 
 mirian 4 . It is true that some of the geographical and 
 historical data contained in that work, especially the way 
 in which it mentions the PanHlas, whose ancient name, as 
 shown by the 5atapatha Brahmawa (XIII, 5, 4, 7) and Rig- 
 
 1 See Weber, tJber das Ramaya/(a, p. 9; Ind. Stud. I, p. 189 seq. ; III. p 469 
 seq. ; XIII, pp. 375, 439; Ind. Litteraturgeschichte, pp. 99, 332; Zimmer, 
 Altindisches Leben, p. 102 seq. 
 
 2 See, however, Max Muller, Hist. Anc. Sansk. Lit., p. 333. 
 
 3 Biihler, Kasmir Report, p. 20 seq. 
 
 * This was pointed out to me by Dr. Biihler. 
 
XVI VISHNU. 
 
 veda (VIII, 20, 24; VIII, 22, 12), was Krivi, take us far off 
 from the north-west, the earliest seat of Aryan civilization, 
 into the country of the Kuru-PauMlas in Hindostan proper. 
 But it must be borne in mind that the Kanaka, if it may 
 be identified with the ' ATaraka-^akha,' must have been 
 the Veda of all the A'arakas except perhaps the Maitraya- 
 myas and Kapish///alas, and may have been altered and 
 enlarged, after the Ka///as and A'arakas had spread them- 
 selves across Hindostan. The Sutras of a vSakha which 
 appears to have sprung up near the primitive home of Aryan 
 civilization in India, which was probably the original home 
 of the Ka///as at the same time, may be far older than 
 those of mere Sutra schools of the Black Ya^ur-veda, which 
 have sprung up, like the Apastamba school, in South India, 
 i. e. far older than the fourth or fifth century B. C. x 
 
 But sufficient space has been assigned to these attempts 
 at fixing the age of the Ka///aka-sutras which, besides re- 
 maining only too uncertain in themselves, can apply with 
 their full force to those parts of the Vish/m-sutra only, 
 which have been traced in the Kanaka Grzhya-sutra. It 
 will be seen afterwards that even these sections, however 
 closely connected with the sacred literature of the Ka///as, 
 have been tampered with in several places, and it might be 
 argued, therefore, that the whole remainder of the Vish«u- 
 sutra, to which the Ka///aka literature offers no parallel, 
 may be a subsequent addition. But the antiquity of the 
 great majority of its laws can be proved by independent 
 arguments, which are furnished by a comparison of the 
 Vish/m-sutra with other works of the same class, whose 
 antiquity is not doubted. 
 
 In the foot-notes to my translation I have endeavoured 
 to give as complete references as possible to the ana- 
 logous passages in the Snm'tis of Manu, Ya^-uavalkya, 
 Apastamba, and Gautama, and in the four Grzhya-sutras 
 hitherto printed. A large number of analogous passages 
 might have been traced in the Dharma-sutras of Vasish///a 2 
 
 1 See Biihler, Introd. to Apastamba, p. xliii. 
 
 2 See the Benares edition (1878), which is accompanied with a Commentary 
 by Knsh«apa«a?ita Dharmadhikarin. I should have given references to this 
 
INTRODUCTION. XVil 
 
 and Baudhayana as well, not to mention Hira#yake.rin's 
 Dharma-sutra, which, according to Dr. Buhler, is nearly iden- 
 tical with the Dharma-sutra of Apastamba. Two facts may 
 be established at once by glancing at these analogies, viz. 
 the close agreement of this work with the other Sutra works 
 in point of form, and with all the above-mentioned works in 
 point of contents. As regards the first point, the Sutras or 
 prose rules of which the bulk of the Vish/m-sutra is com- 
 posed, show throughout that characteristic laconism of the 
 Sutra style, which renders it impossible in many cases to 
 make out the real meaning of a Sutra without the help of a 
 Commentary ; and in the choice of terms they agree as 
 closely as possible with the other ancient law-books, and in 
 some cases with the Grz'hya-sutras as well. Numerous 
 verses, generally in the 51oka metre, and occasionally de- 
 signed as ' Gathas,' are added at the end of most chapters, 
 and interspersed between the Sutras in some ; but in this 
 particular also the Vish/m-sutra agrees with at least 
 one other Dharma-sutra, the Vasish///a-smr/ti, and it con- 
 tains in its law part, like the latter work, a number of 
 verses in the ancient Trish/ubh metre 1 . Four of these 
 Trish/ubhs are found in the Vasish//za-smr/ti, and three in 
 Yaska's Nirukta as well, and the majority of the 51okas has 
 been traced in the former work and the other above-men- 
 tioned law-books, and in other Smrztis. In point of contents 
 the great majority both of the metrical and prose rules of 
 the Vish/m-sutra agrees with one, or some, or all of the 
 works named above. The Grz'hya-sutras, excepting the Ka- 
 naka Grz'hya-sutra, naturally offer a far smaller number of 
 analogies with it than the Smrztis, still they exhibit several 
 rules, in the Snataka-dharmas and otherwise, that have not 
 been traced in any other Smrz'ti except the work here trans- 
 lated. Among the Smrztis again, each single one may be seen 
 
 work, the first complete and reliable edition of the VasishzVza-smn'ti, in the foot- 
 notes to my translation, but for the fact that it did not come into my hands 
 till the former had gone to the press. For Baudhayana I have consulted a 
 Munich MS. containing the text only"of his Sutras (cod. Haug 163). 
 
 1 XIX, 23, 24; XXIII, 61; XXIX, 9, 10; XXX, 47 (see Nirukta II, 4; 
 Vasish^a II, 8-10) ; LVI, 27 (see Vasish.'Aa XXVIII, 15); LIX, 30; LXXII, 7; 
 LXXXVI, 16. 
 
 [7] b 
 
Will VISHNU. 
 
 from the references to contain a number of such rules, as 
 are only met with in this work, which is a very important 
 fact because, if the laws of the Vish/m-sutra were found 
 either in all other Smrz'tis, or in one of them only, its 
 author might be suspected of having borrowed them from 
 one of those works. As it is, meeting with analogous pas- 
 sages now in one work, and then in another, one cannot 
 but suppose that the author of this work has everywhere 
 drawn from the same source as the other Sutrakaras, viz. 
 from ancient traditions that were common to all Vedic 
 schools. 
 
 There are, moreover, a number of cases in which this 
 work, instead of having borrowed from other works of the 
 same class, can be shown to have been, directly or indirectly, 
 the source from which they drew, and this fact constitutes 
 a third reason in favour of the high antiquity of its laws. 
 The clearest case of this kind is furnished by the Vasish/^a- 
 smrz'ti, with which this work has two entire chapters in 
 common, which are not found elsewhere. I subjoin in a note 
 the text of Vasish/Z/a XXVIII, 10-15, with an asterisk to 
 those words which contain palpable mistakes (not including 
 blunders in point of metre), for comparison with Chapter LVI 
 of this work in the Calcutta edition, which is exceptionally 
 correct in this chapter and in Chapter LXXXVII, which 
 latter corresponds to Vasish//za XXVIII, 18-22 \ In both 
 
 ?mi snra ^N? ^w ^ttw tfsrc: mo 11 
 
 •^HT^TftT *n^nT*ft ^TTmTfefmw (?) ^ imu 
 *^rfarem: h^w^t: STmftr *mf Trt^nn (?) 1 
 **rc^!?TftT *mrftr TTO#"bnr inn in* 11 
 
 ^fi#7f (?) "snfwri wr&r^ H&p^nn m^ii 
 W^f^wsnf$rc%gTrci jt^t^it^ 1 
 »ft^i ■srra^ ^ ?7?T3jfr (?) ^ m*wt mi 11 
 
INTRODUCTION. XIX 
 
 chapters Vish/zu has mainly prose Sutras and throughout 
 a perfectly correct text, whereas Vasish/^a has bad Slokas 
 which, supported as they are by the Commentary or by the 
 metre or by both, can only be accounted for by carelessness 
 or clerical mistakes in some cases, and by a clumsy versifica- 
 tion of the original prose version preserved in this work in 
 others. Another chapter of the \£ssh//u-sutra, the forty- 
 eighth, nowhere meets with a parallel except in the third 
 Pra^-na of the Dharma-sutra of Baudhayana, where it recurs 
 almost word for word. An examination of the various 
 readings in both works shows that in some of the Slokas 
 Baudhayana has better readings, while in one or two others 
 the readings of Vish;/u seem preferable, though the un- 
 satisfactory condition of the MS. consulted renders it unsafe 
 to pronounce a definitive judgment on the character of 
 Baudhayana 's readings. At all events he has a few Vedic 
 Mantras more than Vish/m, which however seem to be very 
 well-known Mantras and are quoted by their Pratikas only. 
 But he omits the two important Sutras 9 and 10 of Vish;/u, 
 the latter of which contains a Mantra quoted at full, which, 
 although corrupted (see Va^as. Sa/;/h. IV, 12) and hardly 
 intelligible, is truly Vedic in point of language; and he adds 
 on his part a clause at the end of the whole chapter 1 , which 
 inculcates the worship of Ga/tesa. or 5iva or both, and would 
 be quite sufficient in itself to cast a doubt on the genuine- 
 ness and originality of his version. It is far from improbable 
 that both Vasish///a and Baudhayana may have borrowed 
 
 SWTfiT **TTTTfa ( = 7ftiTTftT Vishrau LVI, 27) ^fa S&V& 
 
 VishrauLVIjis^thebestMSS.readg^traW *TI*Rt mi ^fs?5"jf^ l^i 
 but the Calc. ed. and one London MS. have ^Wff I HTS^ I like Va- 
 sishtha. Of Vishwu LXXXVII the latter has an abridged version, which 
 contains the faulty readings SfrtltRFT'iT^ (' the skin of a black antelope,' 
 Comm.) and ^Tjt^iT (as an epithet of the earth = ^jJlTrTT Vishwu 
 LXXXVII, 9). 
 
 ^t^ «TTCT^rNiT7H: 1 
 
 b 2 
 
XX VISIWU. 
 
 the sections referred to directly from an old recension of this 
 work, as Baudhayana has borrowed another chapter of his 
 work from Gautama, while Vasish//za in his turn has bor- 
 rowed the same chapter from Baudhayana 1 . It may be 
 added in confirmation of this view, that as far as Vasish//za 
 is concerned, his work is the only Smr/ti, as far as I know, 
 which contains a quotation from the 'Kanaka' (in XXIX, 
 1 8). The Dharma-sutras of Apastamba and Gautama have 
 nowhere a large number of consecutive Sutras in common 
 with the Vish;zu-sutra, but it is curious to note that the 
 rule, which the latter (X, 45) quotes as the opinion of 
 ' some ' (eke), that a non-Brahmanical finder of a treasure, 
 who announces his find to the king, shall obtain one-sixth 
 of the value, is found in no other law-book except in this, 
 which states (III, 61) that a .Sudra shall divide a treasure- 
 trove into twelve parts, two of which he may keep for him- 
 self. Of the metrical law-books, one, the Ya^iiavalkya- 
 smn'ti, has been shown by Professor Max Miiller 2 to have 
 borrowed the whole anatomical section (III, 84-104), in- 
 cluding the simile of the soul which dwells in the heart like 
 a lamp (III, 109, 111, 201), from this work (XCVI, 43-96; 
 XCVII, 9) ; and it has been pointed out by the same 
 scholar, that the verse in which the author of the former 
 work speaks of the Ara/zyaka and of the Yoga-j-astra as of 
 his own works (III, no) does not occur in the Vish/ni-sutra, 
 and must have been added by the versificator, who brought 
 the Ya^fiavalkya-smr/ti into its present metrical form. 
 Several other Slokas in Ya^fiavalkya's description of the 
 human body (III, 99, 105-108), and nearly the whole sec- 
 tion on Yoga (Y. Ill, 111-203, excepting those 51okas, 
 the substance of which is found in this work and in the 
 code of Manu, viz. 131-140, 177-182, 190, 198-201) may be 
 traced to the same source, as may be also the omission of 
 Vishwu's enumeration of the 'six limbs' (XCVI, 90) in the 
 Ya^-navalkya-smrz'ti, and probably all the minor points on 
 which it differs from this work. Generally speaking, those 
 
 1 See Biihler, Introduction to Gautama, pp. 1-liv. 
 
 2 Hist. Anc. Sansk. Lit., p. 331. 
 
INTRODUCTION. XXI 
 
 passages which have been justly noticed as marking the 
 comparatively late period in which that law-book must 
 have been composed : : such as the allusions to the astro- 
 logy and astronomy of the Greeks (Y. I, 80, 295), which 
 render it necessary to refer the metrical redaction of the 
 Ya^-fiavalkya-smr/ti to a later time than the second century 
 A. D. ; the whole passage on the worship of Ga//eja and of 
 the planets (I, 270-307), in which, moreover, a heterodox 
 sect is mentioned, that has been identified with the Bud- 
 dhists ; the philosophical doctrines propounded in I, 349, 
 350 ; the injunctions regarding the foundation and endow- 
 ment of monasteries (II, 185 seq.)— all these passages have 
 no parallel in this work, while it is not overstating the case 
 to say that nearly all the other subjects mentioned in the 
 Ya^navalkya-smrzti are treated in a similar way, and very 
 often in the same terms, in the Vishwu-sutra as well. Some 
 of those rules, in which the posteriority of the Ya^Sa- 
 valkya-smrz'ti to other law-books exhibits itself, do occur 
 in the Vish«u-sutra, but without the same marks of modern 
 age. Thus the former has two Slokas concerning the punish- 
 ment of forgery (II, 240, 241), in which coined money is 
 referred to by the term na;/aka ; the Vishwu-sutra has the 
 identical rule (V, 122, 123 ; cf. V, 9), but the word nawaka 
 does not occur in it. Ya^navalkya, in speaking of the 
 number of wives which a member of the three higher castes 
 may marry (I, 57) , advocates the Puritan view, that no 
 Sudra wife must be among these ; this work has analogous 
 rules (XXIV, 1-4), in which, however, such marriages are 
 expressly allowed. The comparative priority of all those 
 Sutras of Vishwu, to which similar Slokas of Ya^-fiavalkya 
 correspond, appears probable on general grounds, which are 
 furnished by the course of development in this as in other 
 branches of Indian literature ; and to this it may be added, 
 
 1 See Stenzler, in the Preface to his edition of Yag-navalkya ; Jacobi, on Indian 
 Chronology, in the Journal of the German Oriental Society, XXX, 305 seq., 
 &c. Vishwu's rules (III, 82) concerning the wording &c. of royal grants, which 
 agree with the rules of Yag-iiavalkya and other authors, must be allowed a con- 
 siderable antiquity, as the very oldest grants found in South India conform .0 
 those rules. See Burnell, South Indian Palaeography, 2nd ed., p. 95. 
 
XX11 VISHiVU. 
 
 as far as the civil and criminal laws are concerned, that the 
 former enumerates them quite promiscuously, just like the 
 other Dharma-sutras, with which he agrees besides in 
 separating the law of inheritance from the body of the 
 laws, whereas Ya^navalkya enumerates all the laws in the 
 order of the eighteen ' titles of law ' of Manu and the more 
 recent law-books, though he does not mention the titles 
 of law by name. 
 
 However much the Vishwu-sutra may have in common 
 with the Ya^navalkya-smr/ti, there is no other law-book 
 with which it agrees so closely as with the code of Manu. 
 This fact may be established by a mere glance at the 
 references in the foot-notes to this translation, in which 
 Manu makes his appearance far more frequently and con- 
 stantly than any other author, and the case becomes the 
 stronger, the more the nature of these analogies is inquired 
 into. Of 6"lokas alone Vish/zu has upwards of 160 in 
 common with Manu, and in a far greater number of cases 
 still his Sutras agree nearly word for word with the 
 corresponding rules of Manu. The latter also, though he 
 concurs in a very great number of points with the other 
 law authors as well, agrees with none of them so thoroughly 
 as with Vish/m. All the Smrz'tis of Apastamba, Baudha- 
 yana, VasishzV/a, Ya^navalkya, and Narada contain, accord- 
 ing to an approximate calculation, no more than about 
 130 6"lokas, that are found in the code of Manu as well. 
 The latter author and Vish/m differ of course on a great 
 many minor points, and an exhaustive discussion of this 
 subject would fill a treatise ; I must therefore confine 
 myself to notice some of those differences, which are par- 
 ticularly important for deciding the relative priority of the 
 one work before the other. In a number of 51okas Manu's 
 readings are decidedly older and better than Vish/m's. 
 Thus the latter (XXX, 7) compares the three ' Atigurus ' 
 to the ' three gods,' i. e. to the post-Vedic Trimurti of 
 ' Brahman, Vish/m, and 5iva,' as the commentator expressly 
 states, whereas Manu in an analogous Sloka (II, 230) refers 
 to the ' three orders ' instead. At the end of the section 
 on inheritance (XVIII, 44) Vish/m mentions among other 
 
INTRODUCTION. XX.111 
 
 indivisible objects 'a book,' pustakam ; Manu (IX, 219) 
 has the same 51oka, but for pustakam he reads pra£a- 
 kshate. Now pustaka is a modern word \ and Varaha- 
 mihira, who lived in the sixth century A.D., appears to be 
 the first author, with a known date, by whom it is used. It 
 occurs again, Vishzzu-sutra XXIII, $6 (prokshazzena ka. pus- 
 takam), and here also Manu (V,i22) has a different reading 
 (puna/zpakena mr/nmayam). The only difference between 
 Vishzzu-sutra XXII, 93 and Manu V, no consists in the 
 use of singular forms (te, srinu) in the former work, and of 
 plural forms (va/z, .srz'zzuta) in the latter. Now there are 
 a great many other Smr/tis besides the Manu-smz'zti, such 
 as e. g. the Ya^-navalkya and Para^ara Smrz'tis, in which 
 the fiction is kept up, that the laws contained in them are 
 promulgated to an assembly of ^z'shis ; but there are very 
 few Smr/tis of the least notoriety or importance besides 
 the Vishzzu-sutra, in which they are proclaimed to a single 
 person. Other instances in which Manu's readings appear 
 preferable to Vishzzu's may be found, LI, 60 (pretya £eha 
 ka nishkrz'tim) = Manu V, 38 (pretya ^anmani ^anmani) ; 
 LI, 64 (iti kathan/hma) = M.V, 41 (ity abravinmanu/z) ; 
 LI, 76 (tasya) = M.V, 53 (tayo/z) ; LIV, 27 (brahmazzyat) = 
 M. XI, 193 (brahmazza); LVII, n (purastad anu^oditam) 
 = M. IV, 248 ; VasishzVza XIV, 16; Apastamba I, 6, 19, 
 14 (purastad apra^oditam) ; LXVII, 45 (sayampratas tva- 
 tithaye)=M. Ill, 99 (sampraptaya tvatithaye), &c. But 
 these instances do not prove much, as all the passages in 
 question may have been tampered with by the Vishzzuitic 
 editor, and as in some other cases the version of Vishzzu 
 seems preferable. Thus ' practised by the virtuous ' (sadhu- 
 bhi^a nishevitam, LXXI, 90) is a very common epithet of 
 'a£ara,' and reads better than Manu's nibaddhaz/z sveshu 
 karmasu (IV, 1 55) ; and krikkAr&tikrikk/iram (LIV, 30) seems 
 preferable to Baudhayana's and Manu's krikfc/ir&tikrikk/irau 
 (XI, 209). What is more important, the Vishzzu-sutra does 
 not only contain a number of verses in the ancient TrishAibh 
 metre, whereas Manu has none, but it shows those identical 
 three Trish/ubhs of VasishZ/za and Yaska, which Dr. Buhler 
 
 1 See Max Muller, Hist. Anc. Sansk. Lit., p. 5 T2 - 
 
XXIV VISIIJVU. 
 
 has proved to have been converted into Anush/ubh Slokas 
 by Manu (II, 114, 115, 144) 1 ; and Manu seems to have 
 taken the substance of his three .Slokas from this work 
 more immediately, because both he (II, 144) and Vishnu 
 (XXX, 47) have the reading avrmoti for atrz'natti, which 
 truly Vedic form is employed both by Vasish///a and Yaska. 
 The relative antiquity of Vish/zu's prose rules, as compared 
 to the numerous corresponding .Slokas of Manu, may be 
 proved by arguments precisely similar to those which I 
 have adduced above in speaking of the Ya^iiavalkya-smrz'ti. 
 As regards those points in the code of Manu, which are 
 usually considered as marks of the comparatively late date 
 of its composition, it will suffice to mention, that the Vish;/u- 
 sutra nowhere refers to South Indian nations such as the 
 Dravi</as and Andhras, or to the Yavanas; that it shows no 
 distinct traces of an acquaintance with the tenets of any other 
 school of philosophy except the Yoga and Sarikhya systems ; 
 that it does not mention female ascetics disparagingly, and in 
 particular does not contain Manu's rule (VIII, 363) regarding 
 the comparatively light punishment to be inflicted for vio- 
 lation of (Buddhist and other) female ascetics ; and that it 
 does not inveigh (see XV, 3), like Manu (IX, 64-68), against 
 the custom of Niyoga or appointment of a widow to raise 
 offspring to her deceased husband. It is true, on the other 
 hand, that in many cases Vish/zu's rules have a less archaic 
 character than the corresponding precepts of Manu, not 
 only in the Slokas, but in the Sutra part as well. Thus 
 written documents and ordeals are barely mentioned in the 
 code of Manu (VIII, 114, 115, 168; IX, 232); Vish/zu on 
 the other hand, besides referring in divers places to royal 
 grants and edicts, to written receipts and other private 
 documents, and to books, devotes to writings (lekhya) an 
 entire chapter, in which he makes mention of the caste of 
 Kayasthas, 'scribes,' and he lays down elaborate rules for the 
 performance of five species of ordeals, to which recourse 
 should be had, according to him, in all suits of some import- 
 ance. But in nearly all such cases the antiquity of Vish/m's 
 
 1 Introduction to Bombay Digest, I, p. xxviii seq. 
 
INTRODUCTION. XXV 
 
 rules is warranted to a certain extent by corresponding 
 rules occurring in the Smrz'tis of Ya^navalkya and Narada ; 
 and the evidence for the modifications and entire trans- 
 formations, which the code of Manu must have undergone 
 in a number of successive periods, is so abundant, that the 
 archaic character of many of its rules cannot be considered 
 to constitute a sufficient proof of the priority of the whole 
 code before other codes which contain some rules of a com- 
 paratively modern character. To this it must be added 
 that the Narada-smrzti, though taken as a whole it is deci- 
 dedly posterior to the code of Manu \ is designated by tra- 
 dition as an epitome from another and more bulky recension 
 of the code of Manu than the one which we now possess ; 
 and if this statement may be credited, which is indeed 
 rather doubtful, the very particular resemblance between 
 both works in the law of evidence and in the rules re- 
 garding property (see LVIII) can only tend to corroborate 
 the assumption that the Vishwu-sutra and the Manu-smn'ti 
 must have been closely connected from the first. 
 
 This view is capable of further confirmation still by a 
 different set of arguments. The so-called code of Manu 
 is universally assumed now to be an improved metrical 
 edition of the ancient Dharma-sutra of the (Maitraya/nya-) 
 Manavas, a school studying the Black Ya^ur-veda ; and it 
 has been shown above that the ancient stock of the Vish/m- 
 siitra, in which all the parts hitherto discussed may be 
 included, represents in the main the Dharma-sutra of the 
 A"arayamya-ka/Z;as, another school studying the Black 
 Ya^ur-veda. Now these two schools do not only belong 
 both to that Veda, but to the same branch of it, as may be 
 seen from the ATarawavyuha, which work classes both the 
 Kat/ias and A^arayawiyas on the one hand, and the Manavas 
 
 1 See the evidence collected in the Preface to my Institutes of Narada 
 (London, 1876), to which the important fact may be added that Narada uses 
 the word dinara, the Roman denarius. It occurs in a large fragment discovered 
 by Dr. Biihler of a more bulky and apparently older recension of that work 
 than the one which I have translated ; and I may be allowed to mention, 
 incidentally, that this discovery has caused me to abandon my design of publish- 
 ing the Sanskrit text of the shorter recension, as it may be hoped that the 
 whole text of the original work will soon come to light. 
 
XXVI VISHiVU. 
 
 together with the six or five other sections of the Maitra- 
 ya/nyas on the other hand, as subdivisions of the K araka 
 .Sakha of the Black Ya^ur-veda. What is more, there 
 exists a thorough-going parallelism between the literature 
 of those two schools, as far as it is known. To begin with 
 their respective Sawhitas, it has been shown by L. Schroder 1 
 that the Maitrayam Sa/zzhita. has more in common with the 
 Kanaka, the Sa;;mita of the Ka///as, than with any other 
 Veda. As the Ka///as are constantly named, in the Maha- 
 bhashya and other old works, by the side of the Kalapas, 
 whereas the name of the Maitrayawiyas does not occur 
 in any Sanskrit work of uncontested antiquity, it has been 
 suggested by the same scholar that the Maitrayawiyas 
 may be the Kalapas of old, and may not have assumed 
 the former name till Buddhism began to prevail in India. 
 However this may be, the principal Sutra works of both 
 schools stand in a similar relation to one another as their 
 Sa;;/hitas. Some of those Mantras, which have been stated 
 above to be common to the Vishwu-sutra and Ka//zaka 
 Gnhya only, and to occur in no other Vedic work hitherto 
 printed, have been traced in the Manava .Srauta-sutra, in the 
 chapter on Pi/w'a-pitrzya^na (I, 2 of the section on Prak- 
 soma) 2 , and the conclusion is, that if the .Srauta-sutra of 
 the Kanaka school were still in existence, it would be 
 found to exhibit a far greater number of analogies with the 
 .Srauta-sutra of the Manavas. The Grzhya-sutra of this 
 school 3 agrees with the Kanaka Grzhya-sutra even more 
 closely than the latter agrees with the Vish/zu-sutra, as both 
 works have not only several entire chapters in common 
 (the chapter on the Vai-svadeva sacrifice among others, 
 which is found in the Vish;zu-sutra also), but concur every- 
 where in the arrangement of the subject-matter and in the 
 choice of expressions and Mantras. The Brahma/za stage 
 of Vedic literature is not represented by a separate work 
 in either of the two schools, but a further argument in 
 
 1 On the Maitrayarci Sawhita, Journal of the German Oriental Society, 
 XXXIII, 177 seq. 
 
 2 Cod. Haug 53 of the Munich Library. 
 
 3 Codd. Haug 55 and 56 of the Munich Library. For details, see my German 
 paper above referred to. 
 
INTRODUCTION. XXV11 
 
 favour of their alleged historical connection may be derived 
 from their respective geographical position. If it has been 
 rightly conjectured above, that the original seats of the 
 Ka///as were in the north-west, whence they spread them- 
 selves over Hindostan, the Maitraya/nyas, though now 
 surviving nowhere except in some villages ' near the Sat- 
 puda. mountain, which is included in the Vindhyas 1 ,' must 
 have been anciently their neighbours, as the territory occu- 
 pied by them extended ' from the Mayura mountain into 
 Gujarat,' and reached ' as far as the north-western country ' 
 (vayavyadcra) 2 . Considering all this evidence regarding 
 the original connection between the Ka///as and Manavas, 
 it may be said without exaggeration, that it would be far 
 more surprising to find no traces of resemblance between 
 their respective Dharma-sutras, such as we possess them, 
 than to find, as is actually the case, the contrary ; and it 
 may be argued, vice versa, that the supposed connection 
 of the two works with the Vedic schools of the Ka///as and 
 Manavas 3 respectively, is confirmed by the kinship existing 
 between these two schools. 
 
 In turning now from the ancient parts of the Vishftu- 
 sutra to its more recent ingredients, I may again begin by 
 quoting Professor Max Midler's remarks on this work, 
 which contain the statement, that it is 'enlarged by modern 
 additions written in Slokas 4 .' After him, Dr. Buhler pointed 
 out 5 that the whole work appears to have been recast by an 
 adherent of Vish/m, and that the final and introductory 
 chapters in particular are shown by their very style to have 
 been composed by another author than the body of the 
 
 1 Bhau Daji, Journal of the Bombay Branch of the Royal Asiatic Society, 
 X, 40. 
 
 2 See a passage from the Mahar«ava, as quoted by Dr. Buhler, Introduction 
 to Apastamba, p. xxx seq. The same readings are found in a Munich MS. of 
 the -Karawavyuha-vyakhya (cod. Haug 45). With the above somewhat unclear 
 statement Manu's definition of the limits of Brahmavarta (II, 17) may not un- 
 reasonably be compared. 
 
 3 The code of Manu has very little in common with the Manava Grzhya- 
 sutra, both in the Mantras and otherwise. Both Vish«u and Manu agree with 
 the Kanaka in the use of the curious term abhinimrukta or abhinirmukta ; but 
 the same term is used by Apastamba, VasishiAa, and others. 
 
 4 Hist. Anc. Sansk. Lit., p. 134. 
 
 5 Introduction to Bombay Digest, p. xxii. 
 
XXV111 VISHiVU. 
 
 work. If the latter remark were in need of further confirma- 
 tion, it might be urged that the description of Vish/m as ' the 
 boar of the sacrifice ' (ya^"fiavaraha) in the first chapter is 
 bodily taken from the Hariva//zsa (2226-2237), while most 
 of the epithets given to Vish/m in I, 49-61 and XCVIII, 
 7-100 may be found in another section of the Mahabharata, 
 the so-called Vish/m-sahasranama. Along with the intro- 
 ductory and final chapters, all those passages generally 
 are distinctly traceable to the activity of the Vish/mitic 
 editor, in which Vish/m (Purusha, Bhagavat, Vasudeva, &c.) 
 is mentioned, or his dialogue with the goddess of the earth 
 carried on, viz. I ; V, 193; XIX, 24; XX, 16-21; XXII, 93; 
 XXIII, 46 ; XXIV, 35 ; XLVII, 10 ; XLIX ; LXIV, 28, 29; 
 LXV; LXVI ; LXVII, 2; XC, 3-5, 17-23; XCVI, 97, 98 ; 
 XCVII, 7-21 ; XCVIII-C. The short invocation addressed 
 to Vishnu in LXVII, 12 is proved to be ancient by its recur- 
 rence in the corresponding chapter of the Kanaka Grz'hya- 
 sutra, and Chapter LXV contains genuine Ka///aka Mantras 
 transferred to a Vish/mitic ceremony. Chapter LXVI, on 
 the other hand, though it does not refer to Vish/m by 
 name, seems to be connected with the same Vish/mitic rite, 
 and becomes further suspected by the recurrence of several 
 of its rules in the genuine Chapter LXXIX. The contents of 
 Chapter XCVII, in which it is attempted to reconcile some 
 of the main tenets of the Sahkhya system, as propounded in 
 the Sankhya-karika, Sahkhya-prava^anabhashya, and other 
 works, with the Vaish/zava creed and with the Yoga ; the 
 fact that the two 51okas in XCVI (97, 98) and part of the 
 .Slokas in XCVII (15-21) have their parallel in similar 
 vSlokas of the Bhagavad-gita and of the Bhagavata-pura//a ; 
 the terms Mahatpati, Kapila, and Sahkhya^arya, used as 
 epithets of Vishnu (XCVIII, 26, 85, 86) ; and some other 
 passages in the Vish/mitic chapters seem to favour the 
 supposition that the editor may have been one of those 
 members of the Vish/mitic sect of the Bhagavatas, who 
 were conspicuous for their leaning towards the Sahkhya 
 and Yoga systems of philosophy. The arrangement of the 
 Vish/m-sutra in a hundred chapters is no doubt due to the 
 same person, as the Commentary points out that the num- 
 
INTRODUCTION, XXIX 
 
 ber of the epithets given to Vishwu in XCVIII is precisely 
 equal to the number of chapters into which the laws pro- 
 mulgated by him are divided (II-XCVII) ; though the 
 number ninety-six is received only by including the intro- 
 ductory and final invocations (XCVIII, 6, 101) among the 
 epithets of Vishnu. It seems quite possible, that some 
 chapters were inserted mainly in order to bring up the 
 whole figure to the round number of a hundred chapters, 
 and it is for this reason chiefly that the majority of the 
 following additions, which show no Vish/mitic tendencies, 
 may also be attributed to the Vish«uitic editor. 
 
 i. Most or all of the Slokas added at the end of Chapters 
 XX (22-53) and XLIII (32-45) cannot be genuine ; the 
 former on account of their great extent and partial recur- 
 rence in the Bhagavad-gita 1 , Mahabharata, and other works 
 of general note, and because they refer to the self-immolation 
 of widows and to Kala, whom the commentator is probably 
 right in identifying with Vishwu ; the latter on account of 
 their rather extravagant character and decidedly Puramc 
 style, though the Garu^a-pura;/a, in it3 very long description 
 of the hells, offers no strict parallel to the details given here. 
 The verses in which the Brahmawas and cows are celebrated 
 (XIX, 22, 23 ; XXIII, 57-61) are also rather extravagant ; 
 however, some of them are Trish/ubhs, and the verses in 
 XIX are closely connected with the preceding Sutras. The 
 two final Slokas in LXXXVI (19, 20) may also be sus- 
 pected as to their genuineness, because they are wanting 
 in the corresponding chapter of the Kanaka Grz'hya-sutra ; 
 and a number of other verses in divers places, because 
 they have no parallel in the Smnti literature, or because 
 they have been traced in comparatively modern works, such 
 as the Bhagavad-gita, the PafUatantra, &c. 2. The week 
 of the later Romans and Greeks, and of modern Europe 
 (LXXVIII, 1-7), the self-immolation of widows (XXV, 14 ; 
 cf. XX, 39), and the Buddhists and PjLmpatas (LXIII, 36) 
 are not mentioned in any ancient Sanskrit work. Besides, 
 the passages in question may be easily removed, especially 
 the Sutras referring to the seven days of the week, which 
 
 1 Besides the passages quoted in the notes, 50-53 nearly = Bhag.-gita II, 22-25. 
 
XXX VISHJVU. 
 
 form clearly a subsequent addition to the enumeration of 
 theNakshatras andTithis immediately following(LXXVIII, 
 8-50), and the rule concerning the burning of widows (XXV, 
 14), which is in direct opposition to the law concerning the 
 widow's right to inherit (XVII, 4) and to other precepts 
 regarding widows. That the three terms kashayin, pravra- 
 «jpta, malina in LXIII, 36 refer to members of religious orders 
 seems clear, but it may be doubted whether malina denotes 
 the Payupatas, and even whether kashayin (cf. pravra^ita. 
 XXXVI, 7) denotes the Buddhists, as dresses dyed with 
 Kashaya are worn by Brahmanical sects also, and prescribed 
 for students, and for ascetics likewise, by some of the 
 Grihya- and Dharma-sutras. Still the antiquity of the Sutra 
 in question can hardly be defended, because the acquaint- 
 ance of the Vishwuitic editor with the Buddhistic system of 
 faith is proved by two other Sutras (XCVIII, 40, 41), and 
 because the whole subject of good and evil omens is not 
 treated in any other ancient Smrzti. On the other hand, 
 such terms as vedaninda and nastikata (XXXVII, 4, 31, &c.) 
 recur in most Smrztis, and can hardly be referred to the 
 Buddhists in particular. 3. The Tirthas enumerated in 
 LXXXV, some of which are sacred to Vish«u and Siva, 
 belong to all parts of India, and many of them are situated 
 in the Dekhan, which was certainly not included within the 
 limits of the 'Aryavarta' of the ancient Dharma-sutra 
 (LXXXIV, 4). As no other Smrz'ti contains a list of this 
 kind, the whole chapter may be viewed as a later addition. 
 4. The ceremonies described in XC are not mentioned in 
 other Smrztis, while some of them are decidedly Vish/zuitic, 
 or traceable in modern works ; and as all the Sutras in XC 
 hang closely together, this entire chapter seems also to be 
 spurious. 5. The repetitions in the list of articles forbidden 
 to sell (LIV, 18-22) ; the addition of the two categories of 
 atipatakani, 'crimes in the highest degree,' and prakinzakam, 
 'miscellaneous crimes '(XXXIII, 3,5; XXXIV; XLII), to 
 Manu's list of crimes; the frequent references to the Ganges 
 river ; and other such passages, which show a modern 
 character, without being traceable in the Smrz'tis of Ya^na- 
 valkya and Narada, may have been added by the Vish- 
 
INTRODUCTION. XXXI 
 
 //uitic editor from modern Smr/tis, either for the sake 
 of completeness, or in order to make up the required 
 number of chapters. 6. All the passages hitherto men- 
 tioned are such as have no parallel in other ancient Smrztis. 
 But the Vish/mitic editor did evidently not confine himself 
 to the introduction of new matter into the ancient Dharma- 
 sutra. That he did not refrain, occasionally, from altering 
 the original text, has been conjectured above with regard to 
 his readings of some of those .Slokas, which are found in the 
 code of Manu as well ; and it can be proved quite clearly 
 by comparing his version of the Vrz'shotsarga ceremony 
 (LXXXVI) with the analogous chapter of the Kanaka 
 Gr/hya-sutra. In one case (LI, 64; cf. XXIII, 50= M. V, 
 131) he has replaced the words, which refer the authorship 
 of the 6"loka in question to Manu, by an unmeaning term. 
 The superior antiquity of Manu's reading (V, 41) is 
 vouched for by the recurrence of the same passage in the 
 Grzhya-sutra of Sankhayana (II, 16, 1) and in the Vasish///a- 
 smriti (IV, 6), and the reference to Manu has no doubt 
 been removed by the Vish/mitic editor, because it would 
 have been out of place in a speech ofVish/zu. References 
 to sayings of Manu and other teachers and direct quotations 
 from Vedic works are more or less common in all Dharma- 
 sutras, and their entire absence in this work is apparently 
 due to their systematical removal by the editor. On the 
 other hand, the lists of Vedic and other works to be studied 
 or recited may have been enlarged in one or two cases by 
 him or by another interpolator, namely, XXX, 37 (cf.V, 191), 
 where theAtharva-veda is mentioned aftertheotherVedas by 
 the name of ' Atharvawa' (not Atharvaiigirasas, as in the code 
 of Manu and most other ancient works), and LXXXIII, 7, 
 where Vy^kara^a, ' Grammar,' i. e. according to the Com- 
 mentary the grammars of Pacini and others, is mentioned 
 as distinct from the Vedarigas. The antiquity of the former 
 passage might indeed be defended by the example of Apa- 
 stamba, who, though referring like this work to the 'three 
 Vedas ' both separately and collectively, mentions in an- 
 other place the 'Atharvawa-veda 1 .' Besides the above works, 
 
 1 See Biihler, Introduction to Apastamba, p. xxiv. 
 
XXX11 VISHiVU. 
 
 and those referred to in LVI, the laws of Vish/m name no 
 other work except the Pura/zas, Itihasas, and Dharmai-astras. 
 7. As the Vish/mitic editor did not scruple to alter the im- 
 port of a certain number of passages, the modernisation of 
 the language of the whole work, which was probably as rich 
 in archaic forms and curious old terms as the Kanaka 
 Gr/hya-sutra and as the Dharma-sutra of Apastamba, may 
 be likewise attributed to him. As it is, the Vish/m-sutra 
 agrees in style and expressions more closely with the 
 Sm/'ztis of Manu and Ya^navalkya than with any other 
 work, and it is at least not inferior to the former work in 
 the preservation of archaic forms. Thus the code of Manu 
 has seven aorist forms 1 , while the Vish/m-sutra contains six, 
 not including those occurring in Vedic Mantras which are 
 quoted by their Pratikas only. Of new words and meanings 
 of words the Vish/m-sutra contains also a certain number ; 
 they have lately been communicated by me to Dr. von Boht- 
 lingk for insertion in his new Dictionary. 
 
 All the points noticed render it necessary to assign a 
 comparatively recent date to the Vish/mitic editor ; and if 
 the introduction of the week of the Greeks into the ancient 
 Dharma-sutra has been justly attributed to him, he cannot 
 be placed earlier than the third or fourth century a. d. 2 
 The lower limit must be put before the eleventh century, 
 in which the Vish/m-sutra is quoted in the Mitakshara of 
 Vi^-fiancrvara. From that time downwards it is quoted in 
 nearly every law digest, and a particularly large number 
 of quotations occurs in Apararka's Commentary on Ya^na- 
 valkya, which was composed in the twelfth century 3 . 
 Nearly all those quotations, as far as they have been 
 examined, are actually found in the Vish/m-sutra ; but the 
 whole text is vouched for only by Nandapa/^ita's Com- 
 mentary, called Vai^ayanti, which was composed in the 
 
 1 Whitney, Indische Grammatik, § 826. 
 
 2 See Jacobi, Journal of the German Oriental Society. XXX, 306. The first 
 author with a known date, who shows an acquaintance with the week of the 
 Greeks, is Varahamihira (sixth century a. d.) 
 
 3 See Biihler, Kasmir Report, p. 52. The MSS. used are from the Dekhan 
 College. Pu«a. 
 
INTRODUCTION. XXXlil 
 
 first quarter of the seventeenth century. The subscriptions 
 in the London MSS. of the Vai^ayanti contain the state- 
 ment, which is borne out by the Introduction, that it 
 was composed by Nandapa;/^/ita, the son of Ramapaz/rf'ita 
 Dharmadhikarin, an inhabitant of Benares, at the instiga- 
 tion of the Maharaja Ke.ravanayaka, also called Tammasa- 
 nayaka, the son of Koc/apanayaka; and a passage added at 
 the end of the work states, more accurately, that Nanda.ra.r- 
 man (Nandapa/^ita) wrote it at Kail (Benares) in the year 
 1679 of the era of Vikramabhasvara ( = A. D. 1622). by 
 command of Kcravanayaka, his own king. These state- 
 ments regarding the time and place of the composition of 
 the Vai^-ayanti are corroborated by the fact that it refers 
 in several cases to the opinions of Haradatta, who appears 
 to have lived in the sixteenth century 1 , while Nandapa/^/ita 
 is not among the numerous authors quoted in the Virami- 
 trodaya of Mitramura, who lived in the beginning of the 
 seventeenth century 2 , and who was consequently a contem- 
 porary of Nandapaw^ita, if the above statement is correct ; 
 and that he attacks in a number of cases the views of the 
 'Eastern Commentators' (Pra^yas), and quotes a term from 
 the dialect of Madhyadcra, 
 
 The subjoined translation is based upon the text handed 
 
 down by Nandapa;/^/ita nearly everywhere except in some 
 
 of the Mantras, which have been rendered according to the 
 
 better readings preserved in the Kanaka Gr/hya-sutra. 
 
 The two Calcutta editions of the Vish;m-sutra, the second of 
 
 which is a mere reprint of the first, will be found to agree in 
 
 the main with the text here translated. They are doubtless 
 
 based upon the Vai^ayanti, as they contain several passages 
 
 in which portions of Nandapa/^ita's Commentary have 
 
 crept into the text of the Sutras. But the MS. used for 
 
 the first Calcutta edition must have been a very faulty one, 
 
 as both Calcutta editions, besides differing from the best 
 
 MSS. of the Vai^-ayanti on a very great number of minor 
 
 points, entirely omit the greater part of Chapter LXXXI 
 
 1 Buhler, Introduction to Apastamba, p. xliii. 
 
 2 Buhler loc. cit. 
 
 [7] 
 
XXXIV VISHiVU. 
 
 (3-22), the genuineness of which is proved by analogous 
 passages in the other Smrz'tis 1 . An excellent copy of the 
 Vai^ayanti in possession of Dr. Biihler has, together with 
 three London MSS. of that work and one London MS. 
 containing the text only, enabled me to establish quite 
 positively nearly in every case the readings sanctioned by 
 Nandapa/^ita. I had hoped to publish a new edition of 
 the text prepared from those MSS., and long ready for the 
 press, before publishing my English version. This expecta- 
 tion has not been fulfilled, but it is hoped that in the 
 mean time this attempt at a translation will be welcome 
 to the students of Indian antiquity, and will facilitate the 
 understanding of the text printed in £ivananda Vidyasa- 
 gara's cheap edition, which is probably in the hands of 
 most Sanskrit scholars. The precise nature of the rela- 
 tion in which the text of my forthcoming edition stands to 
 the Calcutta editions may be gathered from the large speci- 
 mens of the text as given in the best MSS., that have been 
 edited by Dr. Biihler in the Bombay Digest, and by myself 
 in two papers published in the Transactions of the Royal 
 Bavarian Academy of Science. 
 
 Nandapa/z^ita has composed, besides the Vai^ayanti, 
 a treatise on the law of adoption, called Dattaka-mi- 
 ma;«sa 2 , a commentary on the code of Parayara, a work 
 called Vidvanmanohara-smrztisindhu, one called vSraddha- 
 kalpa-lata, and commentaries on the Mitakshara and on 
 AdityaHrya's A.yau/£anir//aya. All these works belong to 
 the province of Hindu law, and both his fertility as a writer 
 in that branch of Indian science, and the reputation enjoyed 
 by some of his works even nowadays, must raise a strong 
 presumption in favour of his knowledge of the subject. The 
 
 1 The first edition of the ' Vaishrcava Dharmasastra ' was published in Bengali 
 type by Bhavani£ara?ia ; the second, in Devanagari type, is contained in 
 Givananda Vidyasagara's Dharmashastrasangraha (1876). 
 
 2 This work has been published repeatedly at Calcutta and Madras, and 
 translated into English by Sutherland (1821), which translation has been re- 
 printed in Stokes' Hindu Law Books. The rest of the above list is made up 
 from an enumeration of Nandaparcrfita's Tikas at the end of Dr. Biihler's copy 
 of the Vaig-ayanti, from an occasional remark in the latter work itself (XV, 9), 
 and from Professor Weber's Catalogue of the Berlin Sanskrit MSS. 
 
INTRODUCTION. XXXV 
 
 general trustworthiness of his Commentary on theVish/zu- 
 sutra is further confirmed by the frequent references which 
 it contains to the opinions of earlier commentators of that 
 work ; and the wide extent of his reading, though he often 
 makes an unnecessary display of it, has been eminently 
 serviceable to him in tracing the connection of certain chap- 
 ters and Mantras with the Kanaka literature 1 . On the 
 other hand, his very learning, combined with a strict adhe- 
 rence to the well-known theory of Hindu commentators 
 regarding the absolute identity between the teaching of all 
 Sm77tis, has frequently misled him into a too extensive 
 method of interpretation. Even in commenting the 51okas 
 he assigns in many cases an important hidden meaning to 
 such particles as fca., va, tatha, and others, and to unpretend- 
 ing epithets and the like, which have clearly been added for 
 metrical reasons only 2 . This practice, besides being con- 
 trary to common sense, is nowhere countenanced by the 
 authority of Kulluka, in his remarks on the numerous iden- 
 tical vSlokas found in the code of Manu. With the Sutras 
 generally speaking the case is different : many of them 
 would be nearly or quite unintelligible without the expla- 
 natory remarks added in brackets from Nandapa;/^/ita's 
 Commentary 3 , and in a number of those cases even, where 
 his method jars upon a European mind, the clauses sup- 
 plied by him are probably correct 4 . The same may be said 
 of his interpretations of the epithets of Vishwu, excepting 
 those which are based on utterly fanciful etymologies 5 , 
 
 1 See the notes on LXV, 2 seq. ; LXXIII, 5-9 ; LXXXVI, 13. In his Com- 
 mentary on LXV II also Nandapa«a?ita states expressly that the description of 
 the Vaisvadeva is according to the rites of the Ka/Aa-sakha. 
 
 2 For instances, see the notes on XX, 45 ; LXIV, 40. 
 
 3 See e. g. Chapter V passim. 
 
 4 Thus nearly all the 'intentionally's' and 'unintentionallyV&c, as supplied in 
 the section on penances might seem superfluous, or even wrong ; but as in several 
 places involuntary crimes are expressly distinguished from those intentionally 
 committed (see e.g. XXVIII, 48, 51 ; XXXVIII, 7), and as in other cases a clause 
 of this kind must needs be supplied (see XXXIX, 2 ; LII, 3 ; LIII, 5, &c), 
 Nandapa«rfita is probably right in supplying it from other Smr/tis in most 
 remaining cases as well. This method has occasionally carried him too far, 
 when his explanations have not been given in the text. 
 
 5 See I, 51, 55 ; XCVIII, 40, 41, 46, &c. 
 
 C 2 
 
XXXVI VISHNU. 
 
 as the style of the introductory and final chapters is as arti- 
 ficial, though in another way, as the Sutra style. Though, 
 however, in works composed in the latter style, every ka, 
 va, or iti, &c, which is not absolutely required by the sense, 
 was probably intended by their authors to convey a special 
 meaning \ it is a question of evidence in every single case, 
 whether those meanings which Nandapaw^/ita assigns to 
 these and other such particles and expletive words are 
 the correct ones. In several cases of this or of a similar 
 kind he is palpably wrong 2 , and in many others the inter- 
 pretations proposed by him are at least improbable, because 
 the authoritative passages he quotes in support of them are 
 taken from modern works, which cannot have been known 
 to the author of the Vish;m-sutra. Interpretations of this 
 class have, therefore, been given in the notes only ; and they 
 have been omitted altogether in a number of cases where 
 they appeared quite frivolous, or became too numerous, 
 or could not be deciphered completely, owing to clerical 
 mistakes in the MSS. But though it is impossible to agree 
 with some of his general principles of interpretation, or with 
 his application of them, Nandapa^ita's interpretations of 
 difficult terms and Sutras are invaluable, and I have never 
 deviated from them in my translation without strong reasons 
 to the contrary, which have in most cases been stated in the 
 notes 3 . Besides the extracts given in the notes, a few other 
 passages from the Commentary and several other additions 
 will be given in p. 312; and I must apologize to my readers 
 for having to note along with the Addenda a number of 
 Corrigenda, which will be found in the same page. In com- 
 piling the Index of Sanskrit words occurring in this work, 
 which it has been thought necessary to add to the General 
 Index, I have not aimed at completeness except as regards 
 
 1 For instances of this in the Dharma-siitras of Apastamba and Gautama, see 
 Biihler, Apast. I, 2, 7, 24; 8, 5 ; Gaut. V, 5, 14, 17 ; IX, 44; XIV, 45 ; XIX, 
 13-15, 20 ; XXI, 9, &c. ; and see also Dr. Buhler's remarks on Griapaka-siitras, 
 Apast. I, 3, 11, 7 ; Gaut. I, 31, notes. 
 
 2 See V, 117; VII, 7; XXVII, 10; LI, 26; LXXI, 88; LXXIII, 9; 
 LXX1V, 1, 2, 7,&c. 
 
 3 See e.g. XVII, 22; XVIII, 44; XXIV, 40; XXVIII, 5, 11; LV, 20; LIX, 
 27, 29; LXIII, 36; LXIV, 18; LXVII, 6-8; XCII, 4; XCVII, 7. 
 
INTRODUCTION. XXXV11 
 
 the names of deities and of penances. My forthcoming 
 edition of the Sanskrit text will be accompanied by a full 
 Index of words. 
 
 In conclusion I have to express my thanks in the most 
 cordial manner to Dr. Biihler, who has constantly assisted 
 me with his advice in the preparing of this translation, and 
 has kindly lent me his excellent copy of the Vai^ayanti ; and 
 to Dr. von Bohtlingk and Professor Max Miiller, who have 
 favoured me with valuable hints on divers points connected 
 with this work. My acknowledgments are due, in the 
 second place, to K. M. Chatfield, Esq., Director of Public 
 Instruction, Bombay, to Dr. von Halm, Chief Librarian of 
 the Royal Library, Munich, to Professor R. Lepsius, Chief 
 Librarian of the Royal Library of Berlin, and to Dr. R. 
 Rost, Chief Librarian of the India Office Library, London, 
 for the valuable aid received from these gentlemen and the 
 great liberality with which they have placed Sanskrit MSS. 
 under their care at my disposal. 
 
VI S H iVU. 
 
*fpOTY OF 
 
 VI S H iVU. 
 
 i. 
 
 i. The night of Brahman being - over, and the 
 God sprung from the lotus (Brahman) having woke 
 from his slumber, Vishnu purposing to create living 
 beings, and perceiving the earth covered with 
 water, 
 
 2. Assumed the shape of a boar, delighting to 
 sport in water, as at the beginning of each former 
 Kalpa, and raised up the earth (from the water). 
 
 3. His feet were the Vedas ; his tusks the sacri- 
 ficial stakes ; in his teeth were the offerings ; his 
 mouth was the pyre ; his tongue was the fire ; his 
 hair was the sacrificial grass ; the sacred texts were 
 his head; and he was (endowed with the miraculous 
 power of) a great ascetic. 
 
 4. His eyes were day and night; he was of 
 superhuman nature ; his ears were the two bundles 
 of Kara grass (for the Ish/is, or smaller sacrifices, 
 and for the animal offerings) ; his ear-rings were the 
 ends of those bundles of Kusa. grass (used for wiping 
 
 I. 1. Regarding the duration of a night of Brahman, see XX, 
 14. ' Bhutani' means living beings of all the four kinds, born from 
 the womb and the rest. (Nand.) The three other kinds consist of 
 those produced from an egg, from sweat, and from a shoot or 
 germ; see Manu I, 43-46. 
 1 1 2. A Kalpa=a day of Brahman ; see XX, 13. 
 
 [7] B 
 
VISHiVU. I, <v 
 
 the ladle and other sacrificial implements) ; his nose 
 (the vessel containing) the clarified butter; his snout 
 was the ladle of oblations ; his voice was similar in 
 sound to the chanting of the Sama-veda ; and he 
 was of huge size. 
 
 5. He was full of piety and veracity; beautiful; 
 his strides and his strength were immense (like 
 those of Vish/m) ; his large nostrils were penances ; 
 his knees the victim ; and his figure colossal. 
 
 6. His entrails were the (three) chanters of the 
 Sama-veda l ; his member was the burnt-oblation ; his 
 scrotum was the sacrificial seeds and grains ; his 
 mind was the altar (in the hut for the wives and 
 domestic uses of the sacrificer) ; the hindparts (of 
 Vish/m) in his transformation were the Mantras ; 
 his blood was the Soma juice. 
 
 7. His shoulders were the (great) altar ; his smell 
 was that of the (sacrificial cake and other) oblations ; 
 his speed was the oblations to the gods and to the 
 manes and other oblations ; his body was the hut for 
 the wives and domestic uses of the sacrificer ; he was 
 majestic ; and instructed with the initiatory cere- 
 monies for manifold sacrifices (lasting one, or two, 
 three, or twelve years, and others). 
 
 8. His heart was the sacrificial fee ; he was 
 possessed of the (sacrificial and other) great Man- 
 tras employed in order to effect the union of the 
 mind with the Supreme ; he was of enormous size 
 (like the long sacrifices lasting more than one day) ; 
 his lovely lips were the beginnings of the two 
 
 6. l ' This is because the vital breaths, by which the sound of the 
 voice is effected, pass through them, it having been said (in 4) that 
 the sound of his voice was like the chanting of the Sama-veda.' 
 (Nand.) 
 
I, 15, VISHiVU AND THE GODDESS OF THE EARTH. 3 
 
 hymns recited at the beginning of the animal sacri- 
 fice ; his ornaments were the whirlpool of the milk 
 poured into the heated vessel (at the Pravargya 
 ceremony introductory to the Soma-sacrifice). 
 
 9. All sorts of sacred texts (the Gayatri and 
 others) were his path in marching ; the mysterious 
 Upanishads (the Vedanta) were his couch ; he was 
 accompanied by his consort AVzaya (Lakshmi); he 
 was in size like the Mawi-wznga mountain. 
 
 10. The lord, the creator, the great Yogin, 
 plunging into the one ocean from love of the 
 world, 
 
 11. Raised up, with the edge of his tusks, the 
 earth bounded by the sea together with its moun- 
 tains, forests, and groves, which was immersed in 
 the water of (the seven oceans now become) one 
 ocean, and created the universe anew. 
 
 12. Thus the whole earth, after having sunk into 
 (the lower region called) Rasatala, was in the first 
 place raised in the boar-incarnation by Vish/m, who 
 took compassion upon the living beings. 
 
 13. 14. Then, after having raised the earth, the 
 destroyer of Madhu placed and fixed it upon its 
 own (former) seat (upon the oceans) and distributed 
 the waters upon it according to their own (former) 
 station, conducting the floods of the oceans into the 
 oceans, the water of the rivers into the rivers, the 
 water of the tanks into the tanks, and the water of 
 the lakes into the lakes. 
 
 15. He created the seven (lower regions called) 
 Patalas l and the seven worlds, the seven Dvipas 
 
 15. J The seven Patalas are, Atala, Vitala, Sutala, Mahatala, Rasa- 
 tala, Talatala, and Patala ; the seven worlds are, Bhur-loka, Bhuvar- 
 loka, Svar-loka, Mahar-loka, Ganar-loka, Tapar-loka, and Satya- 
 
 B 2 
 
VISHJVU. I, 16. 
 
 and the seven oceans, and fixed their several 
 limits 2 . 
 
 16. (He created) the rulers of the (seven) Dvipas 
 and the (eight) guardians of the world (Indra and 
 the rest), the rivers, mountains, and trees, the seven 
 7?zshis, who know (and practise) the law, the Vedas 
 together with their Angas, the Suras, and the 
 Asuras. 
 
 17. (He created) Fisatias (ogres), Uragas (ser- 
 pents), Gandharvas (celestial singers), Yakshas 
 (keepers of Kubera's treasures), Rakshasas (goblins), 
 and men, cattle, birds, deer and other animals, (in 
 short) all the four kinds of living beings 1 , and clouds, 
 rainbows, lightnings, and other celestial phenomena 
 or bodies (such as the planets and the asterisms), 
 and all kinds of sacrifices. 
 
 18. Bhagavat, after having thus created, in the 
 
 loka ; the seven Dvipas or divisions of the terrestrial world are, 
 (rambu, Plaksha, .Salmali, Ku^a, Kraun^a, *Saka, and Pushkara ; 
 each Dvipa is encircled by one of the seven oceans, viz. the seas 
 of Lavawa (salt-water), Ikshu (syrup), Sarpi/2 (butter), Dadhi (sour 
 milk), Dugdha (milk), Svadhu (treacle), and Udaka (water), (Nand.) 
 The enumerations contained in the Vish«u-pura«a and other works 
 differ on two or three points only from that given by Nand. — 
 2 Besides the interpretation followed in the text, Nand. proposes 
 a second explanation of the term ' sthanani,' as denoting Bharata- 
 varsha (India) and the other eight plains situated between the 
 principal mountains. 
 
 16. The eight 'guardians of the world' (Lokapalas) are, Indra, 
 Agni, Yama, Siirya, Varuwa, Pavana, Kubera, and Soma (M. V, 96). 
 The seven 7?/shis, according to the *Satapatha-brahma#a, are, 
 Gotama, Bharadva^a, Vuvamitra, (ramadagni, Vasish//$a, Ka^yapa, 
 and Atri. The six Vedahgas are, Siksha (pronunciation), ^Oandas 
 (metre), Vyakarawa (grammar), Nirukta (etymology), Kalpa (cere- 
 monial), and Gyotisha (astronomy). See Max Miiller, Ancient 
 Sanskrit Literature, p. 108, &c. 
 
 17. J See r. 
 
I, 24. VISHiVU AND THE GODDESS OF THE EARTH. 5 
 
 shape of a boar, this world together with all animate 
 and inanimate things in it, went away into a place 
 hidden from the world. 
 
 19. t7anardana, the chief of the gods, having be- 
 come invisible, the goddess of the earth began to 
 consider, ' How shall I be able to sustain myself 
 (henceforth) ? ' 
 
 20. ' I will go to Kasyapa to ask : he will tell me 
 the truth. The great Muni has my welfare under 
 constant consideration.' 
 
 21. Having thus decided upon her course, the 
 goddess, assuming the shape of a woman, went to 
 see Kasyapa, and Kasyapa saw her. 
 
 22. Her eyes were similar to the leaves of the 
 blue lotus (of which the bow of Kama, the god of 
 love, is made) ; her face was radiant like the moon 
 in the autumn season ; her locks were as dark as a 
 swarm of black bees ; she was radiant ; her lip was 
 (red) like the Bandhu^iva flower ; and she was 
 lovely to behold. 
 
 23. Her eyebrows were fine; her teeth exceed- 
 ingly small ; her nose handsome ; her brows bent ; 
 her neck shaped like a shell ; her thighs were con- 
 stantly touching each other ; and they were fleshy 
 thighs, which adorned her loins. 
 
 24. Her breasts were shining white, firm 1 , plump, 
 very close to each other, (decorated with continuous 
 strings of pearls) like the projections on the fore- 
 head of Indra's elephant, and radiant like the gold 
 (of the two golden jars used at the consecration of a 
 king). 
 
 24. 1 Or ' equal in size,' according to the second of the two 
 explanations which Nand. proposes of the term ' samau.' 
 
6 VISHJVU. I, 25. 
 
 25. Her arms were as delicate as lotus fibres; 
 her hands were similar to young shoots ; her thighs 
 were resplendent like golden pillars ; and her knees 
 were hidden (under the flesh), and closely touching 
 each other. 
 
 26. Her legs were smooth and exquisitely 
 proportioned ; her feet exceedingly graceful ; her 
 loins fleshy ; and her waist like that of a lion's 
 cub. 
 
 27. Her reddish nails shone (like rubies); her 
 beauty was the delight of every looker-on ; and with 
 her glances she filled at every step all the quarters 
 of the sky as it were with lotus-flowers. 
 
 28. Radiant with divine lustre, she illuminated all 
 the quarters of the sky with it ; her clothing was 
 most exquisite and perfectly white ; and she was 
 decorated with the most precious gems. 
 
 29. With her steps she covered the earth as it 
 were with lotuses ; she was endowed with beauty 
 and youthful charms ; and made her approach with 
 modest bearing. 
 
 30. Having seen her come near, Ka-syapa saluted 
 her reverentially, and said, ' O handsome lady, O 
 earth, radiant with divine lustre, I am acquainted 
 with thy thoughts. 
 
 31. ' Go to visit £anardana, O large-eyed lady; 
 he will tell thee accurately, how thou shalt hence- 
 forth sustain thyself. 
 
 32. 'For thy sake, O (goddess), whose face is 
 lovely and whose limbs are beautiful, I have found 
 out, by profound meditation, that his residence is in 
 the Kshiroda (milk-ocean).' 
 
 33. The goddess of the earth answered, 'Yes, 
 (I shall do as you bid me),' saluted Ka^yapa rever- 
 
I, 41. VISHAOJ AND THE GODDESS OF THE EARTH. 
 
 entially, and proceeded to the Kshiroda sea, in order 
 to see Ke5"ava (Vish;zu). 
 
 34. She beheld (then) the ocean, from which the 
 Amn'ta arose. It was lovely, like the rays of the 
 moon, and agitated by hundreds of waves produced 
 by stormy blasts of wind. 
 
 35. (With its waves) towering like a hundred 
 Himalayas it seemed another terrestrial globe, call- 
 ing near as it were the earth with its hands, the 
 rolling waves. 
 
 36. With those hands it was as it were constantly 
 producing the radiancy of the moon ; and every 
 stain of guilt was removed from it by Hari's 
 (Vish?m's) residence within its limits. 
 
 37. Because (it was entirely free from sin) there- 
 fore it was possessed of a pure and shining frame ; 
 its colour was white ; it was inaccessible to birds ; 
 and its seat was in the lower regions. 
 
 38. It was rich in blue and tawny gems (sap- 
 phires, coral, and others), and looking therefore as 
 if the atmosphere had descended upon the earth, 
 and as if a number of forests adorned with a multi- 
 tude of fruits had descended upon its surface. 
 
 39. Its size was immense, like that of the skin of 
 (Vish/m's) serpent .Sesha. After having seen the 
 milk-ocean, the goddess of the earth beheld the 
 dwelling of Kesava (Vish/zu) which was in it : 
 
 40. (His dwelling), the size of which cannot be 
 expressed in words, and the sublimity of which is 
 also beyond the power of utterance. In it she saw 
 the destroyer of Madhu seated upon .Sesha. 
 
 41. The lotus of his face was hardly visible on 
 
 37. See 15, note. 
 
8 VISHNU. I, 42. 
 
 account of the lustre of the gems decorating the 
 neck of the snake 6esha ; he was shining like a 
 hundred moons ; and his splendour was equal to 
 the rays of a myriad of suns. 
 
 42. He was clad in a yellow robe (radiant like 
 gold) ; imperturbable ; decorated with all kinds of 
 gems ; and shining with the lustre of a diadem 
 resembling the sun in colour, and with (splendid) 
 ear-rings. 
 
 43. Lakshmi was stroking his feet with her soft 
 palms ; and his attributes (the shell, the discus, the 
 mace, and the lotus-flower) wearing bodies were 
 attending upon him on all sides. 
 
 44. Having espied the lotus-eyed slayer of 
 Madhu, she knelt down upon the ground and ad- 
 dressed him as follows : 
 
 45. ' When formerly I was sunk into the region 
 of Rasatala, I was raised by thee, O God, and 
 restored to my ancient seat, O Vishnu, thanks to 
 thy benevolence towards living beings. 
 
 46. ' Being there, how am I to maintain myself 
 upon it, O lord of the gods ? ' Having been thus 
 addressed by the goddess, the god enunciated the 
 following answer : 
 
 47. 'Those who practise the duties ordained for 
 each caste and for each order, and who act up 
 strictly to the holy law, will sustain thee, O earth ; 
 to them is thy care committed.' 
 
 48. Having received this answer, the goddess of 
 the earth said to the chief of the gods, ' Communi- 
 cate to me the eternal laws of the castes and of the 
 orders. 
 
 47. Regarding the four castes and the four orders, see II, 1; 
 III, 3. 
 
I, 52. VISII2VU AND THE GODDESS OF THE EARTH. 9 
 
 49. ' I desire to learn them from thee ; for thou 
 art my chief stay. Adoration be to thee, O brilliant 1 
 chief of the gods, who annihilatest the power of the 
 (Daityas and other) enemies of the gods. 
 
 50. ' O Naraya;/a (son of Nara), O c7agannatha 
 (sovereign of the world) ; thou holdest the shell, the 
 discus, and the mace (in thy hands) ; thou hast 
 a lotus (Brahman) springing from thy navel ; thou 
 art the lord of the senses ; thou art most powerful 
 and endowed with conquering strength. 
 
 51. 'Thou art beyond the cognisance of the 
 senses ; thy end is most difficult to know ; thou art 
 brilliant ; thou holdest the bow -Sariiga ; thou art 
 the boar 1 ; thou art terrible ; thou art Govinda 2 (the 
 herdsman) ; thou art of old ; thou art Purushottama 
 (the spirit supreme). 
 
 52. 'Thy hair is golden; thy eyes are every- 
 where ; thy body is the sacrifice ; thou art free from 
 stain; thou art the " field " (the corporeal frame); 
 thou art the principle of life ; thou art the ruler 
 
 49. l This is Nand.'s interpretation of the term ' deva,' but it 
 may also be taken in its usual acceptation of ' god.' 
 
 51. * This is the third of the three interpretations of the term 
 varaha, which Nand. proposes. According to the first, it would 
 mean 'one who kills his worst or most prominent foes ;' according 
 to the second, ' one who gratifies his own desires.' But these two 
 interpretations are based upon a fanciful derivation of varaha from 
 vara and a-han. Of many others among the epithets Nand. proposes 
 equally fanciful etymologies, which I shall pass over unnoticed.— 
 2 This epithet, which literally means ' he who finds or wins cows,' 
 is usually referred to Vishmi's recovering the ' cow,' i.e. the earth, 
 when it was lost in the waters: see Mahabh. XII, 13228, which 
 verse is quoted both by Nand. and by Sahkara in his Commentary 
 on the Vish;m-sahasranama. It originally refers, no doubt, to 
 Vish/m or Krishna, as the pastoral god. 
 
IO VISHiVU. 1, 53. 
 
 of the world ; thou art lying on the bed of the 
 ocean. 
 
 53. 'Thou art Mantra (prayer); thou knowest 
 the Mantras ; thou surpassest all conception ; thy 
 frame is composed of the Vedas and Vedahgas ; 
 the creation and destruction of this whole world is 
 effected through thee. 
 
 54. ' Thou knowest right and wrong; thy body is 
 law ; law springs from thee; desires are gratified by 
 thee ; thy powers are everywhere ; thou art (im- 
 perishable like) Amn'ta (ambrosia) ; thou art heaven ; 
 thou art the destroyer of Madhu and Kai/asa. 
 
 55. ' Thou causest the increase of the great ; 
 thou art inscrutable ; thou art all ; thou givest 
 shelter to all ; thou art the chief one ; thou art free 
 from sin ; thou art ^imuta ; thou art inexhaustible ; 
 thou art the creator. 
 
 56. 'Thou increasest the welfare (of the world); 
 the waters spring from thee ; thou art the seat of 
 intelligence ; action is not found in thee ; thou pre- 
 sidest over seven chief things l ; thou art the teacher 
 of religious rites ; thou art of old ; thou art Puru- 
 shottama. 
 
 57. 'Thou art not to be shaken; thou art unde- 
 
 55. ' The great (bn'hat) means time, space, and the like. . . . 
 He is called " all " because he is capable of assuming any shape.' 
 (Nand.) The sense of the term '^-imuta,' as an epithet of divine 
 beings, is uncertain. According to Nand., it would mean ' he who 
 sprinkles living beings;' but this interpretation is based upon a 
 fanciful derivation, from giva. and mutrayati. 
 
 56. 1 This refers either to the seven divisions of a Saman ; or to 
 the seven species, of which each of the three kinds of sacrifices, 
 domestic offerings, burnt-offerings, and Soma-sacrifices, consists (cf. 
 Gaut. VIII, 18-20); or to the seven worlds (see 15, note), Bhur 
 and the rest. (Nand.) 
 
I, 62. VISHJVU AND THE GODDESS OF THE EARTH. I I 
 
 caying ; thou art the producer of the atoms ; thou 
 art kind to faithful attendants ; thou art the purifier 
 (of sinners) ; thou art the protector of all the gods ; 
 thou art the protector of the pious. 
 
 58. ' Thou art also the protector of those who 
 know the Veda, O Purushottama. I have come, 
 O ^agannatha, to the immovable Va^aspati (the 
 lord of holy speech), the lord ; 
 
 59. ' To him, who is very pious ; invincible ; 
 Vasushewa (who has treasures for his armies) ; who 
 bestows largesses upon his followers ; who is en- 
 dowed with the power of intense devotion ; who is 
 the germ of the ether ; from whom the rays (of the 
 sun and moon) proceed ; 
 
 60. ' To Vasudeva ; the great soul of the universe ; 
 whose eyes are like lotuses ; who is eternal ; the 
 preceptor of the Suras and of the Asuras ; brilliant ; 
 omnipresent ; the great lord of all creatures ; 
 
 61. 'Who has one body and four faces; who is 
 the producer of (the five grosser elements, ether, air, 
 fire, water, and earth), the producers of the world. 
 Teach me concisely, O Bhagavat, the eternal laws 
 ordained for the a^re^ate of the four castes, 
 
 62. ' Together with the customs to be observed 
 by each order and with the secret ordinances.' The 
 chief of the gods, thus addressed by the goddess of 
 the earth, replied to her as follows : 
 
 62. According to Nand., the term rahasya, 'secret ordinances 
 or doctrines/ has to be referred either to the laws regarding the 
 occupations lawful for each caste in times of distress (apaddharma, 
 see II, 15), or to the penances (XLVI seq.) The latter interpre- 
 tation seems to be the more plausible one, with the limitation, 
 however, that rahasya is only used to denote the penances for 
 secret faults, which are termed rahasya in LV, 1, 
 
12 VISHiVU. I63. 
 
 63. ' Learn from me, in a concise form, O radiant 
 goddess of the earth, the eternal laws for the aggre- 
 gate of the four castes, together with the customs 
 to be observed by each order, and with the secret 
 ordinances, 
 
 64. ' Which will effect the final liberation of the 
 virtuous persons, who will support thee. Be seated 
 upon this splendid golden seat, O handsome-thighed 
 goddess. 
 
 65. ' Seated at ease, listen to me proclaiming the 
 sacred laws.' The goddess of the earth, thereupon, 
 seated at ease, listened to the sacred precepts as 
 they came from the mouth of Vish;m. 
 
 II. 
 
 1. Brahma^as, Kshatriyas, Vaijyas, and .Sudras 
 are the four castes. 
 
 2. The first three of these are (called) twice- 
 born. 
 
 3. For them the whole number of ceremonies, 
 which begin with the impregnation and end with 
 the ceremony of burning the dead body, have to be 
 performed with (the recitation of) Mantras. 
 
 4. Their duties are : 
 
 5. For a Brahma;za, to teach (the Veda); 
 
 6. For a Kshatriya, constant practice in arms ; 
 
 7. For a VaLsya, the tending of cattle ; 
 
 8. For a 5udra, to serve the twice-born ; 
 
 II. 1. Apast. 1, 1, 1,3.— i,2. M. X, 4; Y.I, 10. — 3. M. II, 26; 
 Y. I, 10. — 4-9. M. I, a 88- 9 i; VIII, 410; IX, 326-335; X, 
 75-79; Y. I, 1 18-120; Apast. I, 1, 1, 5, 6; II, 5, 10, 4-7; Gaut. 
 X, 2, 7,49, 56.— 15. M.X,8i; Y. Ill, 35; Gaut. VII, 6.— 16, 17. 
 Gaut. VIII, 23; X, 51. 'This chapter treats of the four castes.' 
 (Nand.) 
 
111,2. DUTIES OF A KING. I^> 
 
 v) 
 
 9. For all the twice-born, to sacrifice and to 
 study (the Veda). 
 
 10. Again, their modes of livelihood are : 
 
 11. For a Brahma^a, to sacrifice for others and 
 to receive alms ; 
 
 12. For a Kshatriya, to protect the world (and 
 receive due reward, in form of taxes); 
 
 13. For a Vaiiya, tillage, keeping cows (and 
 other cattle), traffic, lending money upon interest, 
 and growing seeds ; 
 
 14. For a 6udra, all branches of art (such as 
 painting and the other fine arts); 
 
 15. In times of distress, each caste may follow 
 the occupation of that next (below) to it in rank. 
 
 16. Forbearance, veracity, restraint, purity, libe- 
 rality, self-control, not to kill (any living beino), 
 obedience towards one's Gurus, visiting places of 
 pilgrimage, sympathy (with the afflicted), 
 
 1 J. Straightforwardness, freedom from covetous- 
 ness, reverence towards gods and Brahma^as, and 
 freedom from anger are duties common (to all 
 castes). 
 
 III. 
 
 1. Now the duties of a kine are : 
 
 2. To protect his people, 
 
 14. According to Nand., the use of the term sarva, ' all,' implies 
 that Sudras may also follow the occupations of a Vauya, tillage and 
 the rest, as ordained by Devala. 
 
 16. The term Guru, 'superior,' generally denotes the parents and 
 the teacher, or Guru in the narrower sense of the term ; see XXXI, 
 1,2. It may also include all those who are one's elders or betters ; 
 see XXXII, 1-3. 
 
 III. 2, 3. M.VII, 35, 144 ; Gaut. X, 7 j XI, 9. — 4, 5. M.VII, 
 69 ; Y. I, 320. — 6. M. VII, 70; Y. I, 320; Apast. II, 10, 25, 2.— 
 
14 VISHA T U. Ill, 3. 
 
 3. And to keep the four castes and the four 
 orders x in the practice of their several duties. 
 
 4. Let the king fix his abode in a district con- 
 taining open plains, fit for cattle, and abounding in 
 grain ; 
 
 5. And inhabited by many Vaisyas and .Sudras. 
 
 6. There let him reside in a stronghold (the 
 strength of which consists) either in (its being sur- 
 rounded by) a desert, or in (a throng of) armed 
 
 7-10. M. VII, 115; Apast. II, 10, 26, 4, 5. — 11-15. M. VII, 116, 
 117.— 16-21. M. VII, 61,62; ¥.1,321.-22-25. M. VII, 130- 
 132 ; Y. I, 327 ; Apast. II, 10, 26, 9; Gaut. X, 24, 25. — 26. M. 
 VII, 133; Apast. II, 10, 26, 10. — 28. M.VIII, 304 ; Y. I, 334; 
 Gaut. XI, 11.— 29, 30. M.VII, 128; VIII, 398; Y. II, 161; Gaut. 
 X, 2 6. — 31. M.VIII, 400; Y. II, 262. — 32. M.VII, 138; Gaut. 
 X, 31-33- — 33- M. IX, 294; Y.I, 352.— 35. M.VII, 122, 184 ; 
 Y. I, 33i, 337. — 36, 37. Y. I, 337. — 38-41. M. VII, 158-161, 
 
 182,183; Y.I, 344-347- — 42- M. VII, 203 ; Y. I, 342.— 43- M. 
 VII, 215.— 44. M.VII, 88. — 45. M.VII, 89; Y.I, 324; Apast. 
 II, 10, 26, 2, 3. — 47. M.VII, 202. — 50-52. M.VII, 50, 51. — 
 55. M.VII, 62; VIII, 39.-56-58. M. VIII, 37, 38; Y. II, 34; 
 Gaut. X, 43, 44. — 61. Gaut. X, 45. — 62. Y. II, 35. — 63. M. 
 VIII, 35.— 64. M.VIII, 36.-65. M.VIII, 27,28 ; Gaut. X, 48.— 
 66, 67. M.VIII, 40; Y. II, 36; Apast. II, 10, 26, 8; Gaut. X, 46, 
 47. — 68. Gaut. X, 17. — 70. M. VII, 78 ; Y. I, 312 ; Gaut. XI, 
 12.— 71. M.VII, 54, 60; Y.I, 311. — 72. M.VIII, 1 ; Y.II, 1.— 
 73. M.VIII, 9 ; Y. II, 3 ; Gaut. XIII, 96. — 74. M. VIII, 12-19 ; 
 Y. II, 2 ; Apast. II, 11, 29, 5. — 75. Gaut. XI, 15. — 76, 77. M. 
 VII, 38. — 79, 80. M.VII, 134; Y.I, 338; Apast. II, 10, 25, 11; 
 
 A 
 
 Gaut. X, 9, 10. — 81. Apast. II, 10, 26, 1. — 81, 82. Y. I, 317- 
 319. — 84. M.VII, 82; Y.I, 314. — 85. M.VII, 220.-87,88. 
 M.VII, 217, 218. — 89. M.VII, 146. — 91,92. M.VII, 16; VIII, 
 126; Y. I, 367; Gaut. X, 8.- 94. M.VIII, 335; Y. I, 357; 
 Apast. II, 11, 28, 13. — 95. M.VII, 25.— 96. M. VII, 32; Y. I, 
 333. — 97. M.VII, 33. Chapters III-XVIII contain the section 
 on vyavahara, 'jurisprudence.' (Nand.) 
 
 3. x Of student, householder, hermit, and ascetic. 
 
 5. ' And there should be many virtuous men in it, as stated by 
 Manu, VII, 69/ (Nand.) 
 
Ill, 18. DUTIES OF A KING. 1 5 
 
 men, or in fortifications (of stone, brick, or others), 
 or in water (enclosing it on all sides), or in trees, or in 
 mountains (sheltering it against a foreign invasion). 
 
 7. (While he resides) there, let him appoint chiefs 
 (or governors) in every village ; 
 
 8. Also, lords of every ten villages ; 
 
 9. And lords of every hundred villages ; 
 
 10. And lords of a whole district. 
 
 11. If any offence has been committed in a vil- 
 lage, let the lord of that village suppress the evil 
 (and give redress to those that have been wronged). 
 
 12. If he is unable to do so, let him announce it 
 to the lord of ten villages ; 
 
 13. If he too is unable, let him announce it to 
 the lord of a hundred villages ; 
 
 14. If he too is unable, let him announce it to 
 the lord of the whole district. 
 
 15. The lord of the whole district must eradicate 
 the evil to the best of his power. 
 
 16. Let the king appoint able officials for the 
 working of his mines, for the levying of taxes and of 
 the fares to be paid at ferries, and for his elephants 
 and forests. 
 
 17. (Let him appoint) pious persons for per- 
 forming acts of piety (such as bestowing gifts on 
 the indigent, and the like) ; 
 
 18. Skilled men for financial business (such as 
 examining gold and other precious metals) ; 
 
 11. See 67 and Dr. Biihler's note on Apast. II, 10, 26, 8. 
 
 16. The term nagavana, which has been translated as a Dvandva 
 compound, denoting elephants and forests, may also be taken to 
 mean ' forests in which there are elephants ; ' or naga may mean 
 ' situated in the mountains ' or ' a mountain fort.' (Nand.) 
 
 18. Or, ' he must appoint men skilled in logic as his advisers in 
 knotty points of argument.' (Nand.) 
 
1 6 VISHiVU. Ill, 19. 
 
 19. Brave men for fighting; 
 
 20. Stern men for acts of rigour (such as beating 
 and killing) ; 
 
 21. Eunuchs for his wives (as their guardians). 
 
 22. He must take from his subjects as taxes 
 a sixth part every year of the grain ; 
 
 23. And (a sixth part) of all (other) seeds ; 
 
 24. Two in the hundred, of cattle, gold, and 
 clothes ; 
 
 25. A sixth part of flesh, honey, clarified butter, 
 herbs, perfumes, flowers, roots, fruits, liquids and 
 condiments, wood, leaves (of the Palmyra tree and 
 others), skins, earthen pots, stone vessels, and any- 
 thing made of split bamboo. 
 
 26. Let him not levy any tax upon Brahma?/as. 
 
 27. For they pay taxes to him in the shape of 
 their pious acts. 
 
 28. A sixth part both of the virtuous deeds and 
 of the iniquitous acts committed by his subjects goes 
 to the king. 
 
 29. Let him take a tenth part of (the price 
 of) marketable commodities (sold) in his own 
 country; 
 
 30. And a twentieth part of (the price of) goods 
 (sold) in another country. 
 
 31. Any (seller or buyer) who (fraudulently) 
 avoids a toll-house (situated on his road), shall 
 lose all his goods. 
 
 23. This rule relates to -Syamaka grain and other sorts of grain 
 produced in the rainy season. (Nand.) 
 
 25. ' Haradatta says that " a sixth part" means " a sixtieth part." 
 But this is wrong, as shown by M.VII, 131.' (Nand.) Hara- 
 datta's false interpretation was most likely called forth by Gaut. 
 X, 27. 
 
111,39- DUTIES OF A KING. I 7 
 
 32. Artizans (such as blacksmiths), manual la- 
 bourers (such as carpenters), and .Sudras shall do 
 work for the king for a day in each month. 
 
 33. The monarch, his council, his fortress, his 
 treasure, his army, his realm, and his ally are the 
 seven constituent elements of a state. 
 
 34. (The king) must punish those who try to 
 subvert any one among them. 
 
 35. He must explore, by means of spies, both the 
 state of his own kingdom and of his foe's. 
 
 36. Let him show honour to the righteous ; 
 $j. And let him punish the unrighteous. 
 
 38. Towards his (neighbour and natural) enemy, 
 his ally (or the power next beyond his enemy), a 
 neutral power (situated beyond the latter), and a 
 power situated between (his natural enemy and an 
 aggressive power) 1 let him adopt (alternately), as the 
 occasion and the time require, (the four modes of 
 obtaining success, viz.) negotiation, division, presents, 
 and force of arms. 
 
 39. Let him have resort, as the time demands, to 
 (the six measures of a military monarch, viz.) mak- 
 ing alliance and waging war, marching to battle 
 and sitting encamped, seeking the protection (of a 
 more powerful king) and distributing his forces. 
 
 32. According to Nand., the particle fa, ' and,' implies that servile 
 persons, who get their substance from their employers, are also 
 implied. See Manu VII, 138. 
 
 35. The particle /'a, according to Nand., is used in order to 
 include the kingdoms of an ally and of a neutral prince. 
 
 38. * The term madhyama has been rendered according to Nand.'s 
 and Kulluka's (on M. VII, 155) interpretation of it. Kulluka, how- 
 ever, adds, as a further characteristic, that it denotes a prince, who ia 
 equal in strength to one foe, but no match for two when allied. 
 
 [7] c 
 
1 8 VJSH2VU. Ill, 40. 
 
 40. Let him set out on an expedition in the 
 months of A^aitra or Marga^irsha ; 
 
 41. Or when some calamity has befallen his 
 
 foe. 
 
 42. Having conquered the country of his foe, 
 let him not abolish (or disregard) the laws of that 
 country. 
 
 43. And when he has been attacked by his foe, 
 let him protect his own realm to the best of his 
 power. 
 
 44. There is no higher duty for men of the 
 military caste, than to risk their life in battle. 
 
 45. Those who have been killed in protecting a 
 cow, or a Brahma/za, or a king, or a friend, or their 
 own property, or their own wedded wife, or their 
 own life, go to heaven. 
 
 46. Likewise, those (who have been killed) in 
 trying to prevent mixture of castes (caused by 
 adulterous connections). 
 
 47. A king having conquered the capital of his 
 foe, should invest there a prince of the royal race of 
 that country with the royal dignity. 
 
 48. Let him not extirpate the royal race ; 
 
 49. Unless the royal race be of ignoble descent. 
 
 50. He must not take delight in hunting, dice, 
 women, and drinking ; 
 
 51. Nor in defamation and battery. 
 
 52. And let him not injure his own property (by 
 bootless expenses). 
 
 53. He must not demolish (whether in his own 
 town, or in the town of his foe conquered by him, 
 
 40. The particle va indicates, according to Nand., that he may 
 also set out in the month Phalguna. 
 
111,64- DUTIES OF A KING. I '9 
 
 or in a fort) doors which had been built there before 
 his time (by a former king). 
 
 54. He must not bestow largesses upon unworthy 
 persons (such as dancers, eulogists, bards, and the 
 like). 
 
 55. Of mines let him take the whole produce. 
 
 56. Of a treasure-trove he must give one half to 
 the Brahmawas; 
 
 57. He may deposit the other half in his own 
 treasury. 
 
 58. A Brahma;/a who has found a treasure may 
 keep it entire. 
 
 59. A Kshatriya (who has found a treasure) must 
 give one fourth of it to the king, another fourth to 
 the Brahma//as, and keep half of it to himself. 
 
 60. A Vaii-ya (who has found a treasure) must 
 give a fourth part of it to the king, one half to the 
 Brahma/;as, and keep the (remaining fourth) part to 
 himself. 
 
 61. A .Sudra who has found a treasure must 
 divide it into twelve parts, and give five parts to 
 the king, five parts to the Brahma^as, and keep two 
 parts to himself. 
 
 62. Let the king compel him who (having found 
 a treasure) does not announce it (to the king) and is 
 found out afterwards, to give up the whole. 
 
 63. Of a treasure anciently hidden by themselves 
 let (members of) all castes, excepting Brahma;/as, 
 give a twelfth part to the king. 
 
 64. The man who falsely claims property hidden 
 by another to have been hidden by himself, shall be 
 
 63. This rule refers to a treasure, which has been found by 
 some one and announced to the king. The original owner is 
 bound to prove his ownership. (Nand.) See M.VIII, 35. 
 
 C 2 
 
20 VISHiVU. Ill, 65. 
 
 condemned to pay a fine equal in amount to the 
 property falsely claimed by him. 
 
 65. The king must protect the property of 
 minors, of (blind, lame or other) helpless persons 
 (who have no guide), and of women (without a 
 guardian). 
 
 66. Having recovered goods stolen by thieves, 
 let him restore them entire to their owners, to what- 
 ever caste they may belong. 
 
 67. If he has been unable to recover them, he 
 must pay (their value) out of his own treasury. 
 
 68. Let him appease the onsets of fate by 
 ceremonies averting evil omens and propitiatory 
 ceremonies ; 
 
 69. And the onsets of his foe (let him repel) by 
 force of arms. 
 
 70. Let him appoint as Purohita (domestic priest) a 
 man conversant with the Vedas, Epics, the Institutes 
 of Sacred Law, and (the science of) what is useful in 
 life, of a good family, not deficient in limb, and per- 
 sistent in the practice of austerities. 
 
 71. And (let him appoint) ministers (to help and 
 advise him) in all his affairs, who are pure, free from 
 covetousness, attentive, and able. 
 
 72. Let him try causes himself, accompanied by 
 well-instructed Brahma^as. 
 
 73. Or let him entrust a Brahmaz/a with the 
 judicial business. 
 
 74. Let the king appoint as judges men of good 
 
 70. 'The science of what is useful in life" comprises the fine 
 arts, except music, and all technical knowledge. 
 
 74. According to Nand., the particle ka. indicates that the judges 
 should be well acquainted, likewise, with the sacred revelation, 
 
111,82. DUTIES OF A KING. 2 1 
 
 families, for whom the ceremonies (of initiation and 
 so forth) have been performed, and who are eager 
 in keeping religious vows, impartial towards friend 
 and foe, and not likely to be corrupted by litigants 
 either by (ministering to their) lustful desires or by 
 (stimulating them to) wrath or by (exciting their) 
 avarice or by other (such practices). 
 
 75. Let the king in all matters listen to (the 
 advice of) his astrologers. 
 
 76. Let him constantly show reverence to the 
 gods and to the Brahma/^as. 
 
 j J. Let him honour the aged ; 
 
 78. A d le : him offer sacrifices ; 
 
 79. And he must not suffer any Brahma/^a in his 
 realm to perish with want ; 
 
 80. Nor any other man leading a pious life. 
 
 81. Let him bestow landed property upon Brah- 
 ma;2as. 
 
 82. To those upon whom he has bestowed (land) 
 he must give a document, destined for the informa- 
 tion of a future ruler, which must be written upon a 
 piece of (cotton) cloth, or a copper-plate, and must 
 contain the names of his (three) immediate ancestors, 
 a declaration of the extent of the land, and an im- 
 precation against him who should appropriate the 
 
 and intent upon performing their daily study of the Veda, as 
 ordained by Ya^navalkya, II, 2. 
 
 75. According to Nand., the particle kz. indicates that the king's 
 ministers should also consult the astrologers. 
 
 76. ' The particle X'a is used here in order to imply that the king 
 should bestow presents upon the Brdhmawas, as ordained by Manu, 
 VII, 79.' (Nand.) See Introduction. 
 
 82. The repeated use of the particle ka. in this Sutra signifies 
 that the document in question should also contain the name of the 
 
2 2 VISHiVU. 111,83. 
 
 donation to himself, and should be signed with his 
 own seal. 
 
 83. Let him not appropriate to himself landed 
 property bestowed (upon Brahma/zas) by other 
 (rulers). 
 
 84. Let him present the Brahma^as with gifts of 
 every kind. 
 
 85. Let him be on his guard, whatever he may 
 be about. 
 
 86. Let him be splendid (in apparel and orna- 
 ments). 
 
 S7. Let him be conversant with incantations dis- 
 pelling the effects of poison and sickness. 
 
 88. Let him not test any aliments, that have not 
 been tried before (by his attendants, by certain 
 experiments). 
 
 89. Let him smile before he speaks to any one. 
 
 90. Let him not frown even upon (criminals) 
 doomed to capital punishment. 
 
 91. Let him inflict punishments, corresponding to 
 the nature of their offences, upon evil-doers. 
 
 donor, the date of the donation, and the words, written in the 
 donor's own hand, ' What has been written above, by that is my 
 own will declared.' The term dana^/^edopavarwanam, ' containing 
 a declaration of the punishment awaiting the robber of a grant,' may 
 also mean, ' indicating the boundaries (such as fields and the like) of 
 the grant.' The seal must contain the figure of a flamingo, boar, or 
 other animal. (Nand.) Numerous grants on copper-plates, exactly 
 corresponding to the above description, have been actually found 
 in divers parts of India. See, particularly, Dr. Burnell's Elements 
 of South Indian Palaeography. 
 
 83. According to Nand., the particle <£a is used in order to 
 include in this prohibition a grant made by himself. 
 
 86. Nand. proposes a second interpretation of the term sudar- 
 jana besides the one given above, ' he shall often show himself 
 before those desirous of seeing him.' 
 
IV, 6. WEIGHTS AND MEASURES. 2 v 3 
 
 92. Let him inflict punishments according to jus- 
 tice (either personally or through his attendants). 
 
 93. Let him pardon no one for having offended 
 twice. 
 
 94. He who deviates from his duty must cer- 
 tainly not be left unpunished by the king. 
 
 95. Where punishment with a black hue and a 
 red eye advances with irresistible might, the king- 
 deciding causes justly, there the people will prosper. 
 
 96. Let a king in his own domain inflict punish- 
 ments according to justice, chastise foreign foes with 
 rigour, behave without duplicity to his affectionate 
 friends, and with lenity to Brahmawas. 
 
 97. Of a king thus disposed, even though he 
 subsist by gleaning, the fame is far spread in the 
 world, like a drop of oil in the water. 
 
 98. That king who is pleased when his subjects 
 are joyful, and grieved when they are in grief, will 
 obtain fame in this world, and will be raised to a 
 hio-h station in heaven after his death. 
 
 IV. 
 
 1. The (very small mote of) dust which may be 
 discerned in a sun-beam passing through a lattice is 
 called trasare;m (trembling dust). 
 
 2. Eight of these (trasare^us) are equal to a nit. 
 
 3. Three of the latter are equal to a black 
 mustard-seed. 
 
 4. Three of these last are equal to a white 
 mustard-seed. 
 
 5. Six of these are equal to a barley-corn. 
 
 6. Three of these equal a Kr/sh;/ala. 
 
 IV. 1-14. M.VIII, 132-138; Y. I, 361-365- 
 
 6. Kr/shwala (literally, 'seed of the Gufi^a creeper') is another 
 
24 VISHJVU. IV, 7. 
 
 7. Five of these equal a Masha. 
 
 8. Twelve of these are equal to half an Aksha. 
 
 9. The weight of half an Aksha, with four 
 Mashas added to it, is called a Suvanza. 
 
 10. Four Suvar/zas make a Nishka. 
 
 11. Two Kr/sh/zalas of equal weight are equal to 
 one Mashaka of silver. 
 
 12. Sixteen of these are equal to a Dharawa (of 
 silver). 
 
 13. A Karsha (or eighty Raktikas) of copper is 
 called Karshapa/za. 
 
 14. Two hundred and fifty (copper) Pa/zas are 
 declared to be the first (or lowest) amercement, 
 five hundred are considered as the middlemost, and 
 a thousand as the highest. 
 
 V. 
 
 1. Great criminals should all be put to death. 
 
 name for Raktika or Rati, the lowest denomination in general use. 
 According to Prinsep (Useful Tables, p. 97) it equals 1.875 grains 
 = 0.122 grammes of the metrical system. According to Thomas 
 (see Colebrooke's Essays, ed. by Cowell, I, p. 529, note) it equals 
 1.75 grains. 
 
 7-10. These names refer to weights of gold. 
 
 V. 2, 3. M.VIII, 124; IX, 239, 241; Gaut. XII, 46, 47.— 
 3-7. M. IX, 237.— 8. M. IX, 241 ; VIII, 380. — 9, n. M. IX, 
 232.— 12, 13. M.VIII, 320, 321.— 18. M.VIII, 371. — 19. M. 
 VIII, 279; Y. II, 215; Apast. II, 10, 27, 14; Gaut. XII, 1. — 
 2C-22. M.VIII, 281, 282; Apast. II, 10, 27, 15; Gaut. XII, 7. 
 
 — 23. M.VIII, 270; Apast. II, 10, 27, 14. — 24. M.VIII, 272.— 
 25. M.VIII, 271. — 26-28. M.VIII, 273-275.-27. Y. II, 204. 
 
 — 29,30. Y.II, 210. — 31-33. Y.II, 211. — 35. M.VIII, 269.— 
 36. M.VIII, 268; Gaut. XII, 12. — 40, 41. M.VIII, 382-385.— 
 40, 44- Y. II, 286, 289.-45. M.VIII, 224.— 47. M.VIII, 225.-49. 
 Y. II, 297. — 50, 52. M.VIII, 296-298 ; Y. II, 225, 226. — 55-58. 
 M.VIII, 285; Y. II, 227-229.— 60, 61. M.VIII, 280. — 60-73. 
 Y.II, 216-221. — 66-68. M.VIII, 283, 284.-74. M.IX, 274.— 
 
V, 3- CRIMINAL AND CIVIL LAW. 25 
 
 2. In the case of a Brahma/za no corporal punish- 
 ment must be inflicted. 
 
 3. A Brahma^a must be banished from his own 
 country, his body having been branded. 
 
 75. M.VIII, 287 ; Y. II, 222. — 77. M.VIII, 325.-79. M.VIII, 
 320.-81,82. M.VIII, 322. — 83, 84. M.VIII, 326-329. — 85, 
 86. M.VIII, 330 ; Gaut. XII, 18. — 89, 90. Y. II, 270.— 94. M. 
 
 VIII, 392; Y. II, 263.-96, 97. M.VIII, 393.-98-103. Y. II, 
 296. — 104. Y. II, 234. — 106, 107. M. IX, 282. — 108. Y. II, 
 223. — no. Y. II, 224. — in. Y. II, 236. — 113. M.VIII, 389; 
 Y. II, 237.— 115-123. Y. II, 232,235,236, 239-241.— 124- 
 126. Y. II, 246, 250. — 127. Y. II, 254. — 127, 128. Colebrooke, 
 Dig. Ill, 3, XXII.— 129. Y. II, 255. — 130. M.VIII, 399; Y. 
 II, 261.— 131. Y. II, 263. — 132. M.VIII, 407. — 134, 135. Y. 
 
 II, 202. — 136. M. IX, 277; Y. II, 274. — 137, 138. M.VIII, 
 235; Y. II, 164. — 137-139- Colebrooke, Dig. Ill, 4, XIV. — 
 140. Y. II, 159. — 141. Gaut. XII, 19. — 142-145. Y. II, 159, 
 160. — 142-144. Gaut. XII, 22-25. — 140-146. Colebrooke, Dig. 
 
 III, 4, XL V, 4. — 146. M.VIII, 241; Y.II, 161 ; Gaut. XII, 19.— 
 147, 148. M.VIII, 238, 240; Y. II, 162; Gaut. XII, 21.— 147- 
 149. Colebrooke, Dig. Ill, 4, XXI. — 150. M.VIII, 242 ; Y. II, 
 163.— 151. M.VIII, 412; Y. II, 183; Colebrooke, Dig. Ill, 1, 
 LVIII.-152. Y.II, 183.-153,154. M.VIII, 215; Y.II, 193; 
 Apast. II, 1 1, 28, 2, 3. — 153-159- Colebrooke, Dig. Ill, 1, LXXX. 
 
 — 155, 156. Y. II, 197. — 160. M. IX, 71 ; Y. I, 65. — 162. M. 
 
 IX, 72; Y. I, 66.— 163. M.VIII, 389.— 162, 163. Colebrooke, 
 Dig. IV, 1, LX.— 164, 165. M.VIII, 202; Y.II. 170.— 166. Y. 
 II, 168. — 167, 168. Y. II, 187.— 169-171. M.VIII, 191.— 
 172. M.IX, 291; Y.II, 155.— 174. M. IX, 285; Y.II, 297.- 
 175-177. M. IX, 284; Y. II, 242.— 178. Y. II, 232. — 179. M. 
 VIII, 123; Y. II, 81; Apast. II, 11, 29, 8; Gaut. XIII, 23.- 
 180. Y. I, 338. — 183. Colebrooke, Dig. I, 3, CXXX.— 189. M. 
 VIII, 350. — 190. M.VIII, 351.— 194. M.VIII, 126; Y. 1,367. 
 
 — 195. M.VIII, 128 ; Y. II, 243, 305. 
 
 1. The crimes by the commission of which a man becomes a 
 Mahapatakin, ' mortal sinner,' will be enumerated below, XXXV. 
 
 2. The use of the particle ka. implies, according to Nand. and 
 a passage of Yama quoted by him, that, besides branding him, the 
 criminal should be shorn, his deed publicly proclaimed, and him- 
 self mounted upon an ass and led about the town. 
 
26 VISH2VU. V, 4- 
 
 4. For murdering another Brahma/za, let (the 
 figure of) a headless corpse be impressed on his 
 forehead ; 
 
 5. For drinking spirits, the flag of a seller of 
 spirituous liquor ; 
 
 6. For stealing (gold), a dog's foot ; 
 
 7. For incest, (the mark of) a female part. 
 
 8. If he has committed any other capital crime, 
 he shall be banished, taking with him all his 
 property, and unhurt. 
 
 9. Let the king put to death those who forge 
 royal edicts ; 
 
 10. And those who forge (private) documents; 
 
 11. Likewise poisoners, incendiaries, robbers, and 
 killers of women, children, or men ; 
 
 12. And such as steal more than ten Kumbhas 
 of grain, 
 
 13. Or more than a hundred Mashas of such 
 things as are usually sold by weight (such as gold 
 and silver); 
 
 14. Such also as aspire to sovereignty, though 
 being of low birth ; 
 
 15. Breakers of dikes; 
 
 10. The use of the particle kz. indicates that this rule includes 
 those who corrupt the king's ministers, as stated by Manu, IX, 232. 
 (Nand.) 
 
 11. Nand. infers from the use of the particle ^a, and from a 
 passage of Katyayana, that false witnesses are also intended here. 
 
 12. Nand. here refers X'a to women who have committed a 
 capital offence, as mentioned by Yag-navalkya (II, 278). A Kumbha 
 is a measure of grain equal to twenty Drowas, or a little more than 
 three bushels and three gallons. Nand. mentions, as the opinion 
 of some, that 1 Kumbha = 2 Drowas. For other computations of 
 the amount of a Kumbha, see Colebrooke's Essays, I, 533 seq. 
 
 13. Regarding the value of a Masha, see IV, 7, 11. 
 
 15. Nand. infers from the use of the particle /('a and from a 
 
V, 26. CRIMINAL AND CIVIL LAW. 27 
 
 16. And such as give shelter and food to robbers, 
 
 17. Unless the king be unable (to protect his 
 subjects against robbers) ; 
 
 18. And a woman who violates the duty which 
 she owes to her lord, the latter being unable to 
 restrain her. 
 
 19. With whatever limb an inferior insults or 
 hurts his superior in caste, of that limb the king 
 shall cause him to be deprived. 
 
 20. If he places himself on the same seat with his 
 superior, he ihall be banished with a mark on his 
 buttocks. 
 
 21. If he spits on him, he shall lose both lips ; 
 
 22. If he breaks wind against him, his hindparts ; 
 
 23. If he uses abusive language, his tongue. 
 
 24. If a (low-born) man through pride give in- 
 struction (to a member of the highest caste) con- 
 cerning his duty, let the king order hot oil to be 
 dropped into his mouth. 
 
 25. If a (low-born man) mentions the name or 
 caste of a superior revilingly, an iron pin, ten inches 
 long, shall be thrust into his mouth (red hot). 
 
 26. He who falsely denies the sacred knowledge, 
 the country, or the caste (of such), or who says 
 
 passage of Manu (IX, 280), that robbers who forcibly enter the 
 king's treasury, or the arsenal, or a temple, are likewise intended 
 here. 
 
 17. In the case to which this Sutra refers, the villagers may 
 satisfy the demands of the robbers with impunity, as they are 
 obliged to do so out of regard for their own safety. (Nand.) 
 
 20. The particle X'a indicates here that if he urines against a 
 superior his organ shall be cut off. (Nand.) See M.VIII, 282. 
 
 26. This Sutra has been rendered in accordance with Kulluka's 
 gloss on M.VIII, 273, Nand.'s interpretation of it being palpably 
 wrong. 
 
28 VISHJVU. V, 27. 
 
 that his religious duties have not been fulfilled by 
 (or that the initiatory and other sacramental rites 
 have not been performed for) him, shall be fined 
 two hundred Pa^as. 
 
 27. If a man is blind with one eye, or lame, or 
 defective in any similar way, and another calls him 
 so, he shall be fined two Karshapa^as, though he 
 speaks the truth. 
 
 28. He shall be fined a hundred Karshapa;fas for 
 defaming a Guru. 
 
 29. He shall pay the highest amercement for 
 imputing to another (a great crime) entailing loss 
 of caste ; 
 
 30. The second amercement for (imputing to 
 another) a minor offence (such as the slaughter of 
 a cow); 
 
 31. The same for reviling a Brahmawa versed in 
 the three Vedas, or an old man, or a (whole) caste 
 or corporation (of judges or others ; 
 
 32. For reviling a village or district, the lowest 
 amercement ; 
 
 ^^. For using insulting language (such as T shall 
 visit your sister,' or ' I shall visit your daughter '), a 
 hundred Karshapa;zas ; 
 
 34. For insulting a man by using bad language 
 regarding his mother (such as ' I shall visit your 
 mother ' or the like speeches), the highest amerce- 
 ment. 
 
 35. For abusing a man of his own caste, he shall 
 be fined twelve Pa^as. 
 
 36. For abusing a man of a lower caste, he shall 
 be fined six (Pa^as). 
 
 32. Nand. infers from the use of the particle kz that ' a family ' 
 is also intended here. 
 
V. 4 S. CRIMINAL AND CIVIL LAW. 29 
 
 3J. For insulting a member of the highest caste 
 or of his own caste (he having been insulted by him) 
 at the same time, the same fine is ordained ; 
 
 38. Or (if he only returns his insult, a fine 
 amounting to) three Karshapawas. 
 
 39. The same (punishment is ordained) if he 
 calls him bad names. 
 
 40. An adulterer shall be made to pay the 
 highest amercement if he has had connection with 
 a woman of his own caste ; 
 
 41. For adultery with women of a lower caste, 
 the second amercement ; 
 
 42. The same (fine is ordained) for a bestial 
 crime committed with a cow. 
 
 43. He who has had connection with a woman of 
 one of the lowest castes, shall be put to death. 
 
 44. For a bestial crime committed with cattle 
 (other than cows) he shall be fined a hundred 
 Karshapa//as. 
 
 45. (The same fine is ordained) for giving a 
 (blemished) damsel in marriage, without indicating 
 her blemish (whether the bride be sick, or no longer 
 a maid, or otherwise faulty) ; 
 
 46. And he shall have to support her. 
 
 47. He who says of an unblemished damsel, that 
 she has a blemish (shall pay) the highest amerce- 
 ment. 
 
 48. For killing an elephant, or a horse, or a 
 camel, or a cow, (the criminal) shall have one hand, 
 or one foot, lopped off. 
 
 • 43. The lowest castes (antra//), according to Angiras, are the 
 following seven, A^aw/alas, SVapa&is, Kshattn's, Sutas, Vaidehakas, 
 Magadhas, and Ayogavas. 
 
30 vismvu. v, 49. 
 
 49. A seller of forbidden meat (such as pork, 
 shall be punished in the same way). 
 
 50. He who kills domestic animals, shall pay a 
 hundred Karshapa;2as. 
 
 51. He shall make good their value to the owner 
 of those animals. 
 
 52. He who kills wild animals, shall pay five 
 hundred Karshapawas. 
 
 53. A killer of birds, or of fish, (shall pay) ten 
 Karshapa^as. 
 
 54. A killer of insects shall pay one Karshapa/za. 
 
 55. A feller of trees yielding fruit (shall pay) the 
 highest amercement. 
 
 56. A feller of trees yielding blossoms only (shall 
 pay) the second amercement. 
 
 57. He who cuts creepers, shrubs, or climbing 
 plants (shall pay) a hundred Karshapa;zas. 
 
 58. He who cuts grass (shall pay) one Karsha- 
 
 pa;za. 
 
 59. And all such offenders (shall make good) to 
 the owners (of the trees or plants cut down by 
 them) the revenue which they yield. 
 
 60. If any man raises his hand (against his equal 
 in caste, with intent to strike him, he shall pay) ten 
 Karshapa^as ; 
 
 61. If he raises his foot, twenty; 
 
 62. If he raises a piece of wood, the first amerce- 
 ment ; 
 
 63. If he raises a stone, the second amercement ; 
 
 64. If he raises a weapon, the highest amerce- 
 ment. 
 
 65. If he seizes him by his feet, by his hair, by 
 
 53. Nand. infers from a passage of Katyayana that the particle 
 kz. is used here in order to include serpents. 
 
V, 77- CRIMINAL AND CIVIL LAW. 3 1 
 
 his garment, or by his hand, he shall pay ten Pa;/as 
 as a fine. 
 
 66. If he causes pain to him, without fetching- 
 blood from him, (he shall pay) thirty-two Pa^as ; 
 
 67. For fetching blood from him, sixty-four. 
 
 68. For mutilating or injuring a hand, or a foot, 
 or a tooth, and for slitting an ear, or the nose, the 
 second amercement (is ordained). 
 
 69. For rendering a man unable to move about, 
 or to eat, or to speak, or for striking him (violently, 
 the same punishment is ordained). 
 
 70. For wounding or breaking an eye, or the 
 neck, or an arm, or a bone, or a shoulder, the 
 highest amercement (is ordained). 
 
 71. For striking out both eyes of a man, the king 
 shall (confine him and) not dismiss him from jail as 
 long as he lives ; 
 
 72. Or he shall order him to be mutilated in 
 the same way (i. e. deprived of his eyes). 
 
 73. Where one is attacked by many, the punish- 
 ment for each shall be the double of that which has 
 been ordained for (attacks by) a single person. 
 
 74. (The double punishment is) likewise (or- 
 dained) for those who do not give assistance to 
 one calling for help, though they happen to be 
 on the spot, or (who run away) after having 
 approached it. 
 
 75. All those who have hurt a man, shall pay 
 the expense of his cure. 
 
 76. Those who have hurt a domestic animal 
 (shall also pay the expense of his cure). 
 
 J J. He who has stolen a cow, or a horse, or a 
 camel, or an elephant, shall have one hand, or one 
 foot, cut off; 
 
32 VISHiVU. V, 78. 
 
 78. He who has stolen a goat, or a sheep, (shall 
 have) one hand (cut off). 
 
 79. He who steals grain (of those sorts which 
 grow in the rainy season), shall pay eleven times its 
 value as a fine ; 
 
 80. Likewise, he who steals grain (of those sorts, 
 which grow in winter and spring, such as rice and 
 
 barley). 
 
 81. A stealer of gold, silver, or clothes, at a 
 value of more than fifty Mashas, shall lose both 
 hands. 
 
 82. He who steals a less amount than that, shall 
 pay eleven times its value as a fine. 
 
 S3. A stealer of thread, cotton, cow-dung, sugar, 
 sour milk, milk, butter-milk, grass, salt, clay, ashes, 
 birds, fish, clarified butter, oil, meat, honey, basket- 
 work, canes of bamboo, earthenware, or iron pots, 
 shall pay three times their value as a fine. 
 
 84. (The same fine is ordained for stealing) 
 dressed food. 
 
 85. For stealing flowers, green (grain), shrubs, 
 creepers, climbing plants or leaves, (he shall pay) 
 five Kr/shwalas. 
 
 86. For stealing pot-herbs, roots, or fruits (the 
 same punishment is ordained). 
 
 87. He who steals gems, (shall pay) the highest 
 amercement. 
 
 88. He who steals anything not mentioned above, 
 (shall make good) its value (to the owner). 
 
 89. Thieves shall be compelled to restore all 
 stolen eoods to the owners. 
 
 90. After that, they shall suffer the punishment 
 that has been ordained for them. 
 
 91. He who does not make way for one for 
 
V, I04- CRIMINAL AND CIVIL LAW. T>2> 
 
 whom way ought to be made, shall be fined twenty- 
 five Karshapa^as. 
 
 92. (The same fine is ordained) for omitting to 
 offer a seat to (a guest or others) to whom it ought 
 to be offered. 
 
 93. For neglecting to worship such as have a 
 claim to be worshipped, (the same fine is ordained); 
 
 94. Likewise, for neglecting to invite (at a .Srad- 
 dha) a Brahma^a, one's neighbour ; 
 
 95. And for offering him no food, after having 
 invited him. 
 
 96. He who does not eat, though he has received 
 and accepted an invitation, shall give a gold Ma- 
 shaka as a fine ; 
 
 97. And the double amount of food to his host. 
 
 98. He who insults a Brahma/;a by offering him 
 uneatable food (such as excrements and the like, or 
 forbidden food, such as garlic, must pay) sixteen 
 Suvar//as (as a fine). 
 
 99. (If he insults him by offering him) such food 
 as would cause him to be degraded (were he to 
 taste it, he must pay) a hundred Suvar/^as. 
 
 100. (If he offers him) spirituous liquor, he shall 
 be put to death. 
 
 101. If he insults a Kshatriya (in the same way), 
 he shall have to pay half of the above amercement ; 
 
 102. If he insults a Vai^ya, half of that again ; 
 
 103. If he insults a .Siidra, the first amercement. 
 
 104. If one who (being a member of the Kandala. 
 or some other low caste) must not be touched, inten- 
 
 93. Those persons 'have a claim to be worshipped' who are 
 worthy to receive the Madhuparka or honey-mixture. (Nand.) See 
 M. Ill, 119, 120; Y. I, no; Apast. II, 4, 8, 5-9; Gaut.V, 27; 
 Weber, Ind. Stud. X, 12J. 
 
 [7] D 
 
34 Vishnu. v, 105. 
 
 tionally defiles by his touch one who (as a member 
 of a twice-born caste) may be touched (by other 
 twice-born persons only), he shall be put to death. 
 
 105. If a woman in her courses (touches such a 
 person), she shall be lashed with a whip. 
 
 106. If one defiles the highway, or a garden, or 
 the water (by voiding excrements) near them (or in 
 any other way), he shall be fined a hundred Pa;zas ; 
 
 107. And he must remove the filth. 
 
 108. If he demolishes a house, or a piece of 
 ground (a court-yard or the like), or a wall or the 
 like, he shall have to pay the second amercement ; 
 
 109. And he shall have it repaired (at his own 
 cost). 
 
 no. If he throws into another man's house 
 (thorns, spells, or other) such things as might hurt 
 some one, he shall pay a hundred Pa^as. 
 
 in. (The same punishment is ordained) for 
 falsely denying the possession of common property; 
 
 1 1 2. And for not delivering what has been sent 
 (for a god or for a Brahma;/a). 
 
 1 1 3. (The same punishment is) also (ordained) for 
 father and son, teacher (and pupil), sacrificer and 
 officiating priest, if one should forsake the other, 
 provided that he has not been expelled from caste. 
 
 1 14. And he must return to them (to the parents 
 and the rest). 
 
 115. (The same punishment is) also (ordained) for 
 hospitably entertaining a .Sudra or religious ascetic 
 at an oblation to the gods or to the manes; 
 
 116. And for following an unlawful occupation 
 
 115. According to Nand., the particle kz indicates here, that the 
 same punishment is ordained for him who visits a widow by his 
 own accord, as mentioned by Yagfiavalkya (II, 234). 
 
V, 127- CRIMINAL AND CIVIL LAW. 35 
 
 (such as studying the Vedas without having been 
 initiated) ; 
 
 1 1 7. And for breaking open a house on which 
 (the king's) seal is laid ; 
 
 118. And for making an oath without having 
 been asked to do so (by the king or a judge); 
 
 119. And for depriving cattle of their virility. 
 
 120. The fine for the witnesses in a dispute 
 between father and son shall be ten Pa^as. 
 
 I2i. For him who acts as surety for either of 
 the two parties in such a contest, the highest 
 amercement (is ordained). 
 
 122. (The same punishment is ordained) for 
 forging a balance, or a measure ; 
 
 123. Also, for pronouncing them incorrect, al- 
 though they are correct. 
 
 124. (The same punishment is) also (ordained) 
 for selling adulterated commodities ; 
 
 125. And for a company of merchants who pre- 
 vent the sale of a commodity (which happens to be 
 abroad) by selling it under its price. 
 
 126. (The same punishment is ordained) for 
 those (members of such a company) who sell (an 
 article belonging to the whole company for more 
 than it is worth) on their own account. 
 
 127. He who does not deliver to the purchaser a 
 commodity (sold), after its price has been paid to 
 him, shall be compelled to deliver it to him with 
 interest ; 
 
 117. Nand. considers the particle /£a to imply that the exchange 
 of sealed goods for others shall be punished in the same way. But 
 this assertion rests upon a false reading (samudraparivarta for 
 samudgaparivarta) of Y. II, 247, which passage Nand. quotes in 
 support of his view. 
 
 D 2 
 
36 VISHJVU. V, 128. 
 
 128. And he shall be fined a hundred Pawas by 
 the king. 
 
 129. If there should be a loss upon a commodity 
 purchased, which the purchaser refuses to accept 
 (though it has been tendered to him), the loss shall 
 fall upon the purchaser. 
 
 130. He who sells a commodity on which the 
 king has laid an embargo, shall have it confiscated. 
 
 131. A ferry-man who takes a toll payable (for 
 commodities conveyed) by land shall be fined ten 
 Pa^as. 
 
 132. Likewise, a ferry-man, or an official at a 
 toll-office, who takes a fare or toll from a student, 
 or Vanaprastha (hermit), or a Bhikshu (ascetic or 
 religious mendicant), or a pregnant woman, or one 
 about to visit a place of pilgrimage ; 
 
 133. And he shall restore it to them. 
 
 134. Those who use false dice in gaming shall 
 lose one hand. 
 
 135. Those who resort to (other) fraudulent 
 practices in gaming shall lose two fingers (the 
 thumb and the index). 
 
 136. Cutpurses shall lose one hand. 
 
 137. Cattle being attacked, during day-time, by 
 wolves or other ferocious animals, and the keeper 
 not going (to repel the attack), the blame shall fall 
 upon him ; 
 
 138. And he shall make good to the owner the 
 value of the cattle that has perished. 
 
 139. If he milks a cow without permission, (he 
 shall pay) twenty-five Karshapa^as (as a fine). 
 
 131. The toll mentioned here is the duty on marketable com- 
 modities mentioned above, III, 29, 30. (Nand.) 
 
V, 154- CRIMINAL AND CIVIL LAW. $7 
 
 140. If a female buffalo damages grain, her 
 keeper shall be fined eight Mashas. 
 
 141. If she has been without a keeper, her owner 
 (shall pay that fine). 
 
 142. (For mischief done by) a horse, or a camel, 
 or an ass (the fine shall be the same). 
 
 143. (For damage done by) a cow, it shall be 
 half. 
 
 144. (For damage done by) a goat, or a sheep, 
 (it shall be) half of that again. 
 
 145. For cattle abiding (in the field), after having 
 eaten (grain), the fine shall be double. 
 
 146. And in every case the owner (of the field) 
 shall receive the value of the grain that has been 
 destroyed. 
 
 147. There is no offence if the damage has been 
 done near a highway, near a village, or (in a field 
 adjacent to) the common pasture-ground for cattle ; 
 
 148. Or (if it has been done) in an uninclosed 
 field; 
 
 149. Or if the cattle did not abide long ; 
 
 150. Or if the damage has been done by bulls 
 that have been set at liberty, or by a cow shortly 
 after her calving. 
 
 151. He who commits members of the highest 
 (or Brahmawa) caste to slavery, shall pay the 
 highest amercement. 
 
 152. An apostate from religious mendicity shall 
 become the king's slave. 
 
 153. A hired workman who abandons his work 
 before the term has expired shall pay the whole 
 amount (of the stipulated wages) to his employer ; 
 
 154. And he shall pay a hundred Pa;<?as to the 
 kinp-. 
 
38 visHivu. v, 155. 
 
 155. What has been destroyed through his want 
 of care, (he must make good) to the owner ; 
 
 156. Unless the damage have been caused by an 
 accident. 
 
 157. If an employer dismisses a workman (whom 
 he has hired) before the expiration of the term, he 
 shall pay him his entire wages ; 
 
 158. And (he shall pay) a hundred Pa/*as to the 
 king; 
 
 159. Unless the workman have been at fault. 
 
 160. He who, having promised his daughter to 
 one suitor, gives her in marriage to another, shall 
 be punished as a thief; 
 
 161. Unless the (first) suitor have a blemish. 
 
 162. The same (punishment is ordained for a 
 suitor) who abandons a faultless girl ; 
 
 163. (And for a husband who forsakes) a (blame- 
 less) wife. 
 
 164. He who buys unawares in open market the 
 property of another man (from one not authorised 
 to sell it) is not to blame ; 
 
 165. (But) the owner shall recover his property. 
 
 166. If he has bought it in secret and under 
 its price, the purchaser and the vendor shall be 
 punished as thieves. 
 
 167. He who embezzles goods belonging to a 
 corporation (of Brahma^as, and which have been 
 sent to them by the king or by private persons), 
 shall be banished. 
 
 168. He who violates their established rule 
 (shall) also (be banished). 
 
 169. He who retains a deposit shall restore the 
 commodity deposited to the owner, with interest. 
 
 1 70. The king shall punish him as a thief. 
 
V, i8l. CRIMINAL AND CIVIL LAW. 39 
 
 171. (The same punishment is ordained for him) 
 who claims as a deposit what he never deposited. 
 
 172. A destroyer of landmarks shall be compelled 
 to pay the highest amercement and to mark the 
 boundary anew with landmarks. 
 
 173. He who (knowingly) eats forbidden food 
 effecting loss of caste shall be banished. 
 
 174. He who sells forbidden food (such as spi- 
 rituous liquor and the like), or food which must not 
 be sold, and he who breaks an image of a deity, shall 
 pay the highest amercement ; 
 
 175. Also, a physician who adopts a wrong 
 method of cure in the case of a patient of high rank 
 (such as a relative of the king's) ; 
 
 176. The second amercement in the case of 
 another patient ; 
 
 177. The lowest amercement in the case of an 
 
 animal. 
 
 178. He who does not give what he has pro- 
 mised, shall be compelled to give it and to pay the 
 first amercement. 
 
 1 79. To a false witness his entire property shall 
 be confiscated. 
 
 180. (The same punishment is ordained) for a 
 judge who lives by bribes. 
 
 181. He who has mortgaged more than a bull's 
 hide of land to one creditor, and without having 
 redeemed it mortgages it to another, shall be cor- 
 porally punished (by whipping or imprisonment). 
 
 171. According to Nand., the particle ka. indicates that those 
 who state the nature or amount of a deposit wrongly are also 
 intended here. 
 
 173. Thus according to Nand., who says expressly that the 
 causative form cannot here mean causing to eat, because the 
 punishment for the latter offence has been mentioned in Sutra 98. 
 
40 VISHiVU. V, 182. 
 
 182. If the quantity be less, he shall pay a fine of 
 sixteen Suvanzas. 
 
 183. That land, whether little or much, on the 
 produce of which one man can subsist for a year, is 
 called the quantity of a bull's hide. 
 
 184. If a dispute should arise between two (credi- 
 tors) concerning (a field or other immovable pro- 
 perty) which has been mortgaged to both at the 
 same time, that mortgagee shall enjoy its produce 
 who holds it in his possession, without having 
 obtained it by force. 
 
 185. What has been possessed in order and with 
 a legitimate title (such as purchase, donation, and 
 the like), the possessor may keep; it can never be 
 taken from him. 
 
 186. Where (land or other) property has been 
 held in legitimate possession by the father (or 
 grandfather), the son's right to it, after his death, 
 cannot be contested ; for it has become his own by 
 force of possession. 
 
 187. If possession has been held of an estate by 
 three (successive) generations in due course, the 
 fourth in descent shall keep it as his property, even 
 without a written title. 
 
 188. He who kills (in his own defence a tiger or 
 other) animal with sharp nails and claws, or a (goat 
 or other) horned animal (excepting cows), or a (boar 
 or other) animal with sharp teeth, or an assassin, or 
 an elephant, or a horse, or any other (ferocious 
 animal by whom he has been attacked), commits no 
 crime. 
 
 189. Any one may unhesitatingly slay a man 
 who attacks him with intent to murder him, whether 
 his spiritual teacher, young or old, or a Brahmazza, 
 
V, 196. CRIMINAL AND CIVIL LAW. 4 1 
 
 or even (a Brahma^a) versed in many branches of 
 sacred knowledge. 
 
 190. By killing an assassin who attempts to kill, 
 whether in public or in private, no crime is com- 
 mitted by the slayer : fury recoils upon fury. 
 
 191. Assassins should be known to be of seven 
 kinds : such as try to kill with the sword, or with 
 poison, or with fire, such as raise their hand in 
 order to pronounce a curse, such as recite a deadly 
 incantation from the Atharva-veda, such as raise 
 a false accusation which reaches the ears of the 
 king, 
 
 192. And such as have illicit intercourse with 
 another man's wife. The same designation is given 
 to other (evil-doers) who deprive others of their 
 worldly fame or of their wealth, or who destroy 
 religious merit (by ruining pools, or other such acts), 
 or property (such as houses or fields). 
 
 193. Thus I have declared to thee fully, O Earth, 
 the criminal laws, enumerating at full length the 
 punishments ordained for all sorts of offences. 
 
 194. Let the king dictate due punishments for 
 other offences also, after having ascertained the 
 class and the age (of the criminal) and the amount 
 (of the damage done or sum claimed), and after 
 having consulted the Brahmawas (his advisers). 
 
 195. That detestable judge who dismisses with- 
 out punishment such as deserve it, and punishes 
 such as deserve it not, shall incur twice as heavy 
 a penalty as the criminal himself. 
 
 196. A king in whose dominion there exists 
 neither thief, nor adulterer, nor calumniator, nor 
 robber, nor murderer, attains the world of Indra. 
 
42 VISHiVU. VI, I. 
 
 VI. 
 
 i. A creditor shall receive his principal back from 
 his debtor exactly as he had lent it to him. 
 
 2. (As regards the interest to be paid), he shall 
 take in the direct order of the castes two, three, 
 four, or five in the hundred by the month (if no 
 pledge has been given). 
 
 3. Or let debtors of any caste pay as much 
 interest as has been promised by themselves. 
 
 4. After the lapse of one year let them pay 
 interest according to the above rule, even though 
 it have not been agreed on. 
 
 5. By the use of a pledge (to be kept only) 
 interest is forfeited. 
 
 VI. 2. M. VIII, 142; Y. II, 37. — 1, 2. Colebrooke, Dig. I, 2, 
 XXXI. — 3. M. VIII, 157 ; Y. II, 38. — 4. Colebrooke, Dig. I, 2, 
 LII. — 5. M.VIII, 143; Y. II, 59; Gaut. XII, 32; Colebrooke, 
 Dig. I, 2, LXXVIII. — 6. Y. II, 59 ; Colebrooke, Dig. I, 3, 
 LXXXII. — 7. M.VIII, 151 ; Gaut. XII, 31 ; Colebrooke, Dig. I, 
 3, CX. — 8. Colebrooke loc. cit. — 9. Colebrooke, Dig. I, 3, 
 CVII. — 10. Y. II, 44; Colebrooke, Dig. I, 2, LXXVII. — 11- 
 15. M.VIII, 151; Y. II, 39; Gaut. XII, 36; Colebrooke, Dig. 
 I, 2, LXIV. — 16, 17. Colebrooke, Dig. I, 2, LXX. — 18, 19. 
 M.VIII, 50, 176; Y. II, 40; Colebrooke,. Dig. I, 6, CCLII. — 
 20, 21. M. VIII, 139; Y. II, 42; Colebrooke, Dig. I, 6, 
 CCLXXVIL— 22. Y. II, 20. — 24, 25. Y. II, 94; Colebrooke, 
 Dig. I, 6, CCLXXXIII. — 26. Y. II, 93; Colebrooke, Dig. I, 6, 
 CCLXXXVI.— 27. Y. II, 50; Colebrooke, Dig. I, 5, CLXVIII. 
 
 — 28. Colebrooke, Dig. I, 5, CLXVIII. — 29. Gaut. XII, 40. — 29, 
 30. Y. II, 51 ; Colebrooke, Dig. I, 5, CCXX. — 31-33. Y. II, 46 ; 
 Colebrooke, Dig. I, 5, CCVIII. — 34-36. M.VIII, 166 ; Y. II, 45. 
 
 — 38, 39. M.VIII, 166, 167; Y. II, 45; Colebrooke, Dig, I, 5, 
 CXCII. — 41. M.VIII, 158,160; Y. II, 53; Colebrooke, Dig. 
 I, 4, CXLIV. — 42, 43. Y. II, 55, 56 ; Colebrooke, Dig. I, 4, CLVI, 
 CLXI. 
 
 1, 2. Colebrooke loc. cit. seems to have translated a different 
 reading. 
 
VI, i6. LAW OF DEBT. 43 
 
 6. The creditor must make good the loss of a 
 pledge, unless it was caused by fate or by the 
 king. 
 
 7. (The pledge must) also (be restored to the 
 debtor) when the interest has reached its maximum 
 amount (on becoming equal to the principal, and has 
 all been paid). 
 
 8. But he must not restore an immovable pledge 
 without special agreement (till the principal itself 
 has been paid). 
 
 9. That immovable property which has been 
 delivered, restorable when the sum borrowed is 
 made good, (the creditor) must restore when the 
 sum borrowed has been made good. 
 
 10. Property lent bears no further interest after 
 it has been tendered, but refused by the creditor. 
 
 1 1. On gold the interest shall rise no higher than 
 to make the debt double ; 
 
 12. On grain, (no higher than to make it) three- 
 fold ; 
 
 13. On cloth, (no higher than to make it) four- 
 fold; 
 
 14. On liquids, (no higher than to make it) eight- 
 fold ; 
 
 15. Of female slaves and cattle, the offspring 
 (shall be taken as interest). 
 
 16. On substances from which spirituous liquor 
 
 7. Colebrooke loc. cit. connects this Sutra with the next. My 
 rendering rests on Nand.'s interpretation. 
 
 8. Nand. cites as an instance of an agreement of this kind one 
 made in the following form, ' You shall have the enjoyment of this 
 or that mango grove as long as interest on the principal lent to 
 me has not ceased to accrue.' 
 
44 vishjvu. vi, 17. 
 
 is extracted, on cotton, thread, leather, weapons, 
 bricks, and charcoal, the interest is unlimited. 
 
 17. On such objects as have not been mentioned 
 it may be double. 
 
 18. A creditor recovering the sum lent by any 
 (lawful) means shall not be reproved by the king. 
 
 19. If the debtor, so forced to discharge the debt, 
 complains to the king, he shall be fined in an 
 equal sum. 
 
 20. If a creditor sues before the king and fully 
 proves his demand, the debtor shall pay as a fine to 
 the king a tenth part of the sum proved ; 
 
 21. And the creditor, having received the sum 
 due, shall pay a twentieth part of it. 
 
 22. If the whole demand has been contested by 
 the debtor, and even a part of it only has been 
 proved against him, he must pay the whole. 
 
 23. There are three means of proof in case of a 
 demand having been contested, viz. a writing, wit- 
 nesses, and proof by ordeal. 
 
 24. A debt contracted before witnesses should 
 be discharged in the presence of witnesses. 
 
 25. A written contract having been fulfilled, the 
 writing should be torn. 
 
 26. Part only being paid, and the writing not 
 being at hand, let the creditor give an acquittance. 
 
 27. If he who contracted the debt should die, or 
 
 17. Nand. infers from a passage of Katyayana that this rule 
 refers to gems, pearls, coral, gold, silver, cotton, silk, and wool. 
 
 18. The 'lawful means' are mediation of friends and the four 
 other modes of compelling payment of an unliquidated demand. 
 (Nand.) See M.VIII, 49. 
 
 22. 'The particle api indicates that he must pay a fine to the 
 king besides, as ordained by Yagfiavalkya II, 11.' (Nand.) 
 
VI, 39« LA W OF DEBT. 45 
 
 become a religious ascetic, or remain abroad for 
 twenty years, that debt shall be discharged by his 
 sons or grandsons ; 
 
 28. But not by remoter descendants against their 
 will. 
 
 29. He who takes the assets of a man, leaving 
 or not leaving male issue, must pay the sum due 
 (by him) ; 
 
 30. And (so must) he who has the care of the 
 widow left by one who had no assets. 
 
 31. A woman (shall) not (be compelled to pay) 
 the debt of her husband or son ; 
 
 32. Nor the husband or son (to pay) the debt of 
 a woman (who is his wife or mother); 
 
 2,3- Nor a father to pay the debt of his son. 
 
 34. A debt contracted by parceners shall be paid 
 by any one of them who is present. 
 
 35. And so shall the debt of the father (be paid) 
 by (any one of) the brothers (or of their sons) 
 before partition. 
 
 36. But after partition they shall severally pay 
 according to their shares of the inheritance. 
 
 3 j. A debt contracted by the wife of a herdsman, 
 distiller of spirits, public dancer, washer, or hunter 
 shall be discharged by the husband (because he is 
 supported by his wife). 
 
 38. (A debt of which payment has been pre- 
 viously) promised must be paid by the house- 
 holder ; 
 
 39. And (so must he pay that debt) which w T as 
 
 38, 39. Regarding these two Sutras see Jolly, Indisches Schuld- 
 recht, in the Transactions of the Royal Bavarian Academy of 
 Sciences, 1877, p. 309, note. 
 
46 VISH2VU. VI, 4°. 
 
 contracted by any person for the behoof of the 
 family. 
 
 40. He who on receiving the whole amount of a 
 loan, promises to repay the principal on the fol- 
 lowing day (or some other date near at hand), but 
 from covetousness does not repay it, shall give 
 interest for it. 
 
 41. Suretiship is ordained for appearance, for 
 honesty, and for payment ; the first two (sureties, 
 and not their sons), must pay the debt on failure of 
 their engagements, but even the sons of the last 
 (may be compelled to pay it). 
 
 42. When there are several sureties (jointly 
 bound), they shall pay their proportionate shares of 
 the debt ; but when they are bound severally, the 
 payment shall be made (by any of them), as the 
 creditor pleases. 
 
 43. If the surety, being harassed by the creditor, 
 discharges the debt, the debtor shall pay twice as 
 much to the surety. 
 
 VII. 
 
 1. Documents are of three kinds : 
 
 2. Attested by the king, or by (other) witnesses, 
 or unattested. 
 
 3. A document is (said to be) attested by the 
 king when it has been executed (in a court of judi- 
 cature), on the king ordering it, by a scribe, his 
 
 42. In the first case the agreement is made in the following form, 
 ' I shall pay so and so much to you, in the way agreed on.' In the 
 second case the sum is not divided between the sureties, and each 
 of them liable for the whole debt therefore. (Nand.) 
 
 VII. 4. Y. II, 84-88.-5-7. Y. II, 89. — 6. M.VIII, 168. — 
 12. Y. II, 92. 
 
VII, 12. WRITINGS. 47 
 
 servant, and has been signed by his chief judge, 
 with his own hand. 
 
 4. It is (said to be) attested by witnesses when, 
 having been written anywhere, and by any one, it is 
 signed by witnesses in their own hands. 
 
 5. It is (said to be) unattested when it has been 
 written (by the party himself) with his own hand. 
 
 6. Such a document, if it has been caused to be 
 written by force, makes no evidence. 
 
 7. Neither does any fraudulent document (make 
 evidence) ; 
 
 8. Nor a document (which), though attested, (is 
 vitiated) by the signature of a witness bribed (by 
 one party) or of bad character; 
 
 9. Nor one written by a scribe of the same 
 description ; 
 
 10. Nor one executed by a woman, or a child, or 
 a dependant person, or one intoxicated or insane, or 
 one in danger or in bodily fear. 
 
 11. (That instrument is termed) proof which is 
 not adverse to peculiar local usages, which defines 
 clearly the nature of the pledge given 1 , and is free 
 from confusion in the arrangement of the subject 
 matter and (in the succession of) the syllables. 
 
 12. If the authenticity of a document is contested, 
 it should be ascertained by (comparing with it other) 
 
 7. According to Nand., the particle ka. is used here in order to 
 include documents that have been executed by a person intoxi- 
 cated, by one under duress, by a female, by a child, by force, and 
 by intimidation (see Narada IV, 61). Most of these categories are, 
 however, mentioned in Sutra 10. 
 
 1 1. 1 1 have translated the reading vyaktadhividhilakshawam, which, 
 though not occurring in the text of any MS., is mentioned by 
 Nand., and is found in an identical passage of the Institutes of 
 Narada (see Narada IV, 60, and Appendix, p. 123). 
 
48 VISHiVU. VII, 13. 
 
 letters or signs (such as the flourish denoting the 
 word Sri and the like) or documents executed by 
 the same man, by (enquiring into) the probabilities 
 of the case, and by (finding out such writings as 
 show) a mode of writing similar (to that contained 
 in the disputed document). 
 
 1 3. Should the debtor, or creditor, or witness, or 
 scribe be dead, the authenticity of the document 
 has to be ascertained by (comparing with it other) 
 specimens of their handwriting. 
 
 VIII. 
 
 1. Now follow (the laws regarding) witnesses. 
 
 2. The king cannot be (made a witness) ; nor a 
 learned Brahma^a ; nor an ascetic ; nor a gamester ; 
 nor a thief; nor a person not his own master ; nor a 
 woman ; nor a child ; nor a perpetrator of the acts 
 called sahasa 1 (violence); nor one over-aged (or more 
 than eighty years old); nor one intoxicated or 
 insane ; nor a man of bad fame ; nor an outcast ; 
 
 VIII. 2, 3, 5. M.VIII, 64-67; Y. II, 70, 71. — 4, 5. Gaut. 
 XIII, 5.— 6. M.VIII, 72; Y. II, 72; Gaut. XIII, 9. — 8. M. 
 VIII, 62, 63 ; Y. II, 68, 69 ; Apast. II, 11, 29, 7 ; Gaut. XIII, 2. 
 — 9. M.VIII, 77; Y. II, 72. — 10, 11. Y. II, 17.— 14. M.VIII, 
 81; Apast. II, 11, 29, 10; Gaut. XIII, 7. — 15, 16. M.VIII, 
 104-106; Y. II, 83. — 15. Gaut. XIII, 24. — 18. M. VIII, 25, 
 26; Y. II, 13-15.-19. M.VIII, 87; Y. II, 73; Apast. II, 11, 
 29, 7 ; Gaut. XIII, 12. — 20-23. M.VIII, 88. — 24-26. M.VIII, 
 89, 90; Y. II, 73-75- — 37- M.VIII, 107; Y. II, 77; Gaut. 
 
 XIII, 6. — 38. Y. II, 79.-39. M.VIII, 73 ; Y. II, 78. — 40. 
 M.VIII, 117. 
 
 2. 1 There are three kinds of sahasa. (Nand.) They are, in the 
 enumeration of Narada, 1. spoiling fruits or the like; 2. injuring 
 more valuable articles ; 3. offences directed against" the life of a 
 human being, and approaching another man's wife. See Narada 
 
 XIV, 4-6. 
 
VIII, ii. WITNESSES. 49 
 
 nor one tormented by hunger or thirst ; nor one 
 oppressed by a (sudden) calamity (such as the 
 death of his father or the like), or wholly absorbed 
 in evil passions ; 
 
 3. Nor an enemy or a friend ; nor one interested 
 in the subject matter ; nor one who does forbidden 
 acts ; nor one formerly perjured ; nor an attendant ; 
 
 4. Nor one who, without having been appointed, 
 comes and offers his evidence ; 
 
 5. Nor can one man alone be made a witness. 
 
 6. In cases of theft, of violence, of abuse and 
 assault, and of adultery the competence of witnesses 
 must not be examined too strictly. 
 
 7. Now (those who are fit to be) witnesses (shall 
 be enumerated) : 
 
 8. Descendants of a noble race, who are virtuous 
 and wealthy, sacrificers, zealous in the practice of 
 religious austerities, having male issue, well versed 
 in the holy law, studious, veracious, acquainted with 
 the three Vedas, and aged (shall be witnesses). 
 
 9. If he is endowed with the qualities just men- 
 tioned, one man alone can also be made a witness. 
 
 10. In a dispute between two litigants, the wit- 
 nesses of that party have to be examined from which 
 the plaint has proceeded. 
 
 11. Where the claim has been refuted as not 
 agreeing with the facts (as e. g. the sum claimed 
 
 5. According to Nand., who argues from a passage of Narada 
 (5> 37). tne u se of the particle £a implies here, that two witnesses 
 are also not sufficient. But the MSS. of Narada exhibit a different 
 reading of the passage in question, which reading is supported by 
 the Viramitrodaya. 
 
 8. The particle kz is used here, according to Nand., who argues 
 from a passage of Y%iiavalkya (II, 68), in order to include liberality 
 among the qualities required in a witness. 
 
 [7] E 
 
50 VISHNU. VIII, 12. 
 
 having been repaid by the debtor), there the wit- 
 nesses of the defendant have to be examined as 
 well. 
 
 12. An appointed witness having died or gone 
 abroad, those who have heard his deposition may 
 give evidence. 
 
 13. (The evidence of) witnesses is (of two kinds): 
 either of what was seen, or of what was heard. 
 
 14. Witnesses are free from blame if they give 
 true evidence. 
 
 15. Whenever the death of a member of any of 
 the four castes (would be occasioned by true evi- 
 dence, they are free from blame) if they give false 
 evidence. 
 
 16. In order to expiate the sin thus committed, 
 (such a witness), if he belongs to a twice-born caste, 
 must pour an oblation in the fire, consecrating it 
 with the texts called Kushma/^1. 
 
 1 7. If he is a .Sudra, he must feed ten cows for 
 one day. 
 
 18. A false witness may be known by his altered 
 looks, by his countenance changing colour, and by 
 his talk wandering from the subject. 
 
 19. Let the judge summon the witnesses, at the 
 time of sunrise, and examine them after having 
 bound them by an oath. 
 
 20. A Brahmawa he must address thus, ' Declare.' 
 
 21. A Kshatriya he must address thus, ' Declare 
 the truth.' 
 
 16. Va^-asan. Sawh. XX, 14-16, or Taitt. Ara?/y. X, 3-5. Nand. 
 considers the term Kushmaw/i to be used in a general sense here, 
 so as to include all the other texts mentioned in an analogous 
 passage of Manu (VIII, 106). 
 
VIII, 36. WITNESSES. 5 r 
 
 22. A Vaii-ya he must address thus, ' Thy kine, 
 grain, and gold (shall yield thee no fruit, if thou 
 wert to give false evidence).' 
 
 23. A Sddra. he must address thus, 'Thou shalt 
 have to atone for all (possible) heavy crimes (if thou 
 wert to give false evidence).' 
 
 24. Let him exhort the witnesses (with the fol- 
 lowing speeches) : 
 
 25. ' Whatever places (of torture) await (the 
 killer of a Brahma^a and other) great criminals and 
 (the killer of a cow and other) minor offenders, 
 those places of abode are ordained for a witness 
 who gives false evidence ; 
 
 26. ' And the fruit of every virtuous act he has 
 done, from the day of his birth to his dying day, 
 shall be lost to him. 
 
 27. ' Truth makes the sun spread his rays. 
 
 28. ' Truth makes the moon shine. 
 
 29. ' Truth makes the wind blow. 
 
 30. ' Truth makes the earth bear (all that is 
 upon it). 
 
 31. 'Truth makes waters flow. 
 
 32. 'Truth makes the fire burn. 
 
 32,. ' The atmosphere exists through truth. 
 
 34. ' So do the gods. 
 
 35. ' And so do the offerings. 
 
 36. 'If veracity and a thousand horse-sacrifices 
 
 22, 23. Nand.'s interpretation of these two Sutras, which has 
 been followed above, does not agree with Kulluka's, of M. VIII, 88. 
 But in another passage of Manu (VIII, 113), where the same terms 
 recur, he interprets them like Nand. 
 
 36. This Sloka is also found in the Mahabharata I, 3095 &c, 
 in the Markaw^eya-pura/za VIII, 42, in the Hitopade-ra IV, 129, 
 and, in a somewhat modified form, in the Ramaya«a II, 61, 10. 
 See Bohtlingk, Ind. Spruche, 731 &c. 
 
 E 2 
 
52 VISHiVU. VIII, 37. 
 
 are weighed against each other, (it is found that) 
 truth ranks even higher than a thousand horse- 
 sacrifices. 
 
 37. 'Those who, though acquainted with the facts, 
 and appointed to give evidence, stand mute, are 
 equally criminal with, and deserve the same punish- 
 ment as, false witnesses.' (After having addressed 
 them) thus, let the king examine the witnesses in 
 the order of their castes. 
 
 38. That plaintiff whose statement the witnesses 
 declare to be true, shall win his suit ; but he whose 
 statement they declare to be wrong, shall certainly 
 lose it. 
 
 39. If there is contradictory evidence, let the 
 king decide by the plurality of witnesses ; if equality 
 in number, by superiority in virtue ; if parity in 
 virtue, by the evidence of the best among the 
 twice-born. 
 
 40. Whenever a perjured witness has given false 
 evidence in a suit, (the king) must reverse the 
 judgment; and whatever has been done, must be 
 considered as undone. 
 
 IX. 
 
 1. Now follows (the rule regarding) the per- 
 formance of ordeals. 
 
 39. Nand. takes the term dvi^ottama, ' the best among the 
 twice-born,' as an equivalent for ' Brahmawas.' Kulluka (on M. 
 VIII, 73) refers it to ' twice-born men, who are particularly active 
 in the discharge of their religious duties.' 
 
 IX. 2. Y. II, 96, 99. — 11. M.VIII, 114, 115; Y.II, 95.— 20-22. 
 Y. II, 95, 96, 99. — 23. Y. II, 98. — 33. Y. II, 97. The whole 
 section on ordeals (IX-XIV) agrees very closely with the corre- 
 sponding section of the Institutes of Narada (5, 107-9, 8). 
 
IX, 13- ORDEALS. 53 
 
 2. In cases of a criminal action directed aeainst 
 the king, or of violence 1 (they may be administered) 
 indiscriminately. 
 
 3. In cases of (denial of) a deposit or of (alleged) 
 theft or robbery they must be administered each 
 according to the value (of the property claimed). 
 
 4. In all such cases the value (of the object 
 claimed) must be estimated in gold. 
 
 5. Now if its value amounts to less than one 
 Kr/sh^ala, a .Siidra must be made to swear by a 
 blade of Durva grass, (which he must hold in his 
 hand) ; 
 
 6. If it amounts to less than two Kr?'sh;<Jalas, by 
 a blade of Tila ; 
 
 7. If it amounts to less than three Kr/sh;/alas, 
 by a blade of silver ; 
 
 8. If it amounts to less than four Krzsh//alas, by 
 a blade of gold ; 
 
 9. If it amounts to less than five Kr/sh/^alas, by 
 a lump of earth taken from a furrow ; 
 
 10. If it amounts to less than half a Suvar^a, a 
 •Siidra must be made to undergo the ordeal by 
 sacred libation ; 
 
 n. If it exceeds that amount, (the judge must 
 administer to him) any one of the (other) ordeals, 
 viz. the ordeal by the balance, by fire, by water, or 
 by poison, considering duly (the season, &c.) 
 
 12. If the amount (of the matter in contest) is 
 twice as high (as in each of the last-mentioned 
 cases), a Vaisya must (in each case) undergo that 
 ordeal which has (just) been ordained (for a .Siidra); 
 
 13. A Kshatriya (must undergo the same or- 
 deals), if the amount is thrice as high ; 
 
 2. ' See VIII, 2, note. 
 
54 vish^u. IX, 14. 
 
 14. A Br&hmafta, if it is four times as high. He 
 is, however, not subject to the ordeal by sacred 
 libation. 
 
 15. No judge must administer the (ordeal by) 
 sacred libation to a Brahma;/a ; 
 
 16. Except if it be done as a preliminary proof 
 of his dealing fairly in some future transaction. 
 
 17. Instead of (administering the ordeal by) 
 sacred libation to a Brahma/za (in suits regarding 
 an object, the value of which amounts to less than 
 two Suvar^as), let the judge cause him to swear by 
 a lump of earth taken from a furrow. 
 
 18. To one formerly convicted of a crime (or of 
 perjury) he must administer one of the ordeals, even 
 though the matter in contest be ever so trifling. 
 
 19. But to one who is known (and esteemed) 
 among honest men and virtuous, he must not (admi- 
 nister any ordeal), even though the matter in contest 
 be ever so important. 
 
 20. The claimant must declare his willingness to 
 pay the fine (which is due in case of his being 
 defeated) ; 
 
 21. And the defendant must go through the 
 ordeal. 
 
 22. In cases of a criminal action directed against 
 the king, or of violence (an ordeal may be ad- 
 ministered) even without (the claimant) promising 
 to pay the fine (due in case of defeat in ordinary 
 suits). 
 
 23. To women, Brahma^as, persons deficient in 
 an organ of sense, infirm (old) men, and sick persons, 
 the (ordeal by the) balance must be administered. 
 
 24. But it must not be administered to them 
 while a wind is blowing. 
 
X, i. ORDEALS. 55 
 
 25. The (ordeal by) fire must not be adminis- 
 tered to lepers, to infirm persons, or to black- 
 smiths ; 
 
 26. Nor must it ever be administered in autumn 
 or summer. 
 
 27. The (ordeal by) poison must not be adminis- 
 tered to lepers, bilious persons, or Brahmawas ; 
 
 28. Nor during the rainy season. 
 
 29. The (ordeal by) water must not be adminis- 
 tered to persons afflicted with phlegm or (another) 
 illness, to the timid, to the asthmatic, nor to those 
 who gain their subsistence from water (such as 
 fishermen and the like) ; 
 
 30. Nor during (the two cold seasons) Hemanta 
 and 61rira (or from middle of November to middle 
 of March) ; 
 
 31. The (ordeal by) sacred libation must not be 
 administered to atheists ; 
 
 32. Nor when the country is afflicted with disease 
 or pestilence. 
 
 33. Let the judge summon the defendant at the 
 time of sunrise, after having fasted on the previous 
 day and bathed in his clothes, and make him go 
 through all the ordeals in the presence of (images of) 
 the gods and of the (assessors and other) Brahmawas. 
 
 X. 
 
 1. Now follows the (rule regarding the ordeal by) 
 balance. 
 
 29. Nand. infers from a text of Narada (not found in his Insti- 
 tutes), that the plural is made use of in this Sutra in order to 
 include women, children, sickly, old, and feeble persons. 
 
 32. According to Nand., the particle fa is used here in order to 
 include fire, wind, grasshoppers, and other plagues. 
 
 X. 5, 6. Y. II, 100, 
 
56 vishjvu. x, 2. 
 
 2. The transverse beam, by which the balance 
 is to be suspended, should be fastened upon two 
 posts, four Hastas above the ground (each), and 
 should be made two Hastas long. 
 
 3. The beam of the balance should be made of 
 strong wood (such as that of the Khadira or Tin- 
 duka trees), five Hastas long, and the two scales 
 must be suspended on both sides of it, (and the 
 whole suspended upon the transverse beam by 
 means of an iron hook). 
 
 4. A man out of the guild of goldsmiths, or of 
 braziers, should make it equal on both sides. 
 
 5. Into the one scale the person (who is to be 
 tried by this ordeal) should be placed, and a stone 
 (or earth or bricks) or some other (equivalent) of 
 the same weight into the other. 
 
 6. The equivalent and the man having been 
 made equal in weight and (the position of the 
 scales) well marked, the man should be caused to 
 descend from the balance. 
 
 2. One Hasta, 'cubit,' the modern 'hath,' equals two Vitasti, 
 ' spans,' and 24 Ahgulas, ' digits/ the modern Ahgul. See Prinsep, 
 Useful Tables, p. 122. 
 
 3. See the plate of balance, according to the statements of Indian 
 legislators, in Professor Stenzler's Essay, ' Uber die ind. Gottes- 
 urtheile,' Journal of the German Oriental Society, IX. 
 
 4. Nand. infers from the use of the plural number and from a 
 passage of Pitamaha and Narada (see the Institutes of the latter, 5, 
 122), that merchants may also be appointed for this purpose. 
 
 6. Nand. refers the term su£ihnitau kn'tva to the man and to 
 the equivalent, both having to be marked ' with the king's seal or 
 in some other way, in order that no one may suspect the weight of 
 the equivalent or of the man to have been increased or lessened 
 by the addition or removal of other objects, or of clothes, orna- 
 ments, and the like.' ' Others ' explain the term in the way in 
 which it has been rendered above. 
 
XI, 3. ORDEALS. 57 
 
 7. Next (the judge) should adjure by (the fol- 
 lowing) imprecations the balance 
 
 8. And the person appointed to look after the 
 weighing : 
 
 9. ' Those places of torture which have been 
 prepared for the murderer of a Brahma/za, or for 
 a false witness, the same places are ordained for a 
 person appointed to look after the weighing, who 
 acts fraudulently in his office. 
 
 10. ' Thou, O balance (dha/a), art called by the 
 same name as holy law (dharma) ; thou, O balance, 
 knowest what mortals do not comprehend. 
 
 11. 'This man, being arraigned in a cause, is 
 weighed upon thee. Therefore mayest thou deliver 
 him lawfully from this perplexity.' 
 
 12. Thereupon the judge should have him placed 
 into the one scale again. If he rises in it, he is 
 freed from the charge according to law. 
 
 13. In case of the strings bursting, or of the 
 splitting of the transverse beam, the man should be 
 placed in the scale once more. Thus the facts will 
 be ascertained positively, and a just sentence be the 
 result. 
 
 XI. 
 
 1. Now follows the (rule regarding the ordeal by) 
 fire. 
 
 2. He must make seven circles, sixteen Arigulas 1 
 in breadth each, the intervals being of the same 
 breadth. 
 
 3. Thereupon he must place seven leaves of the 
 
 XI. 2-9. Y. II, 103, 105-107. — 11. Y. II, 104. 
 
 2. 1 See X, 2, note. 
 
 3. Nand. takes the term tata/?, 'thereupon,' to imply that he 
 
5 8 VISHA T U. 
 
 XI, 4- 
 
 holy fig-tree into the hands of the person (about to 
 perform the ordeal), who must turn his face towards 
 the east and stretch out both arms. 
 
 4. Those (leaves) and his hands he must bind 
 together with a thread. 
 
 5. Then he must place into his hands a ball 
 made of iron, red-hot, fifty Palas in weight, and 
 smooth. 
 
 6. Having received this, the person must proceed 
 through the (seven) circles, without either walking 
 at a very hurried pace, or lingering on his way. 
 
 7. Finally, after having passed the seventh 
 circle, he must put down the ball upon the 
 ground. 
 
 8. That man whose hands are burnt ever so 
 little, shall be deemed guilty; but if he remains 
 wholly unburnt, he is freed from the charge. 
 
 9. If he lets the ball drop from fear, or if there 
 exists a doubt as to whether he is burnt or not, let 
 him take the ball once more, because the proof has 
 not been decided. 
 
 10. At the beginning (of the whole ceremony) 
 the judge shall cause the person to rub some rice in 
 his hands, and shall mark (with red sap, or the like, 
 the already existing scars, eruptions of the skin, &c, 
 which will thus have become visible). Then the 
 judge, after having addressed the iron ball (with the 
 following prayer), shall place it in his hands : 
 
 must previously examine the hands of the person about to perform 
 the ordeal and mark existing scars or eruptions of the skin, as 
 prescribed in Sutra 10. 
 
 4. The particle ka. implies, according to Nand., that he must 
 further place seven -Sami leaves, unbroken grains, Durva leaves, 
 and grain smeared with sour milk upon his hands, as ordained in 
 a passage of Pitamaha. 
 
XII, 7- ORDEALS. 59 
 
 11. 'Thou, O fire, dwellest in the interior of all 
 creatures, like a witness. O fire, thou knowest 
 what mortals do not comprehend. 
 
 12. 'This man being arraigned in a cause, de- 
 sires to be cleared from guilt. Therefore mayest 
 thou deliver him lawfully from this perplexity.' 
 
 XII. 
 
 i. Now follows the (rule regarding the ordeal by) 
 water. 
 
 2. (The defendant must enter) water which is 
 free from mud, aquatic plants, (crabs and other) 
 vicious animals, (porpoises or other) large rapacious 
 animals living in water, fish, leeches, and other 
 (animals or plants). 
 
 3. The water having been addressed with the 
 Mantras (mentioned hereafter), he must enter it, 
 seizing the knees of another man, who must be 
 free from friendship or hatred, and must dive into 
 the water up to his navel. 
 
 4. At the same time another man must discharge 
 an arrow from a bow, which must neither be too 
 strong nor too weak. 
 
 5. That arrow must be fetched quickly by 
 another man. 
 
 6. He who is not seen above the water in the 
 mean time is proclaimed innocent. But in the 
 contrary case he is (declared) guilty, even though 
 one limb of his only has become visible, 
 
 7. ' Thou, O water, dwellest in the interior of all 
 creatures, like a witness. O water, thou knowest 
 what mortals do not comprehend. 
 
 XII. 3-6. Y. II, 1 08, 109. 
 
60 VISHiVU. XII, 8. 
 
 8. ' This man being arraigned in a cause, desires 
 to be cleared from guilt. Therefore mayest thou 
 deliver him lawfully from this perplexity.' 
 
 XIII. 
 
 i. Now follows the (rule regarding the ordeal by) 
 poison. 
 
 2. All (other) sorts of poison must be avoided 
 (in administering this ordeal), 
 
 3. Except poison from the Srmga tree, which 
 grows on the Himalayas. 
 
 4. (Of that) the judge must give seven grains, 
 mixed with clarified butter, to the defendant (while 
 reciting the prayer hereafter mentioned). 
 
 5. If the poison is digested easily, without violent 
 symptoms, he shall recognise him as innocent, and 
 dismiss him at the end of the day. 
 
 6. ' On account of thy venomous and dangerous 
 nature thou art destruction to all living creatures ; 
 thou, O poison, knowest what mortals do not 
 comprehend. 
 
 7. ' This man being arraigned in a cause, desires 
 to be cleared from guilt. Therefore mayest thou 
 deliver him lawfully from this perplexity.' 
 
 XIV. 
 
 1. Now follows the (rule regarding the ordeal 
 by) sacred libation. 
 
 2. Having invoked terrible deities (such as 
 Durga, the Adityas or others, the defendant) must 
 drink three handfuls of water in which (images of) 
 those deities have been bathed, 
 
 XIII. 3,5-7- Y. II, no, in. 
 
 XIV. 2, 4, 5. Y. II, 112, n 3 . 
 
XV, 3. ORDEALS. 6 1 
 
 3. Uttering at the same time the words, ' I have 
 not done this,' with his face turned towards the 
 deity (in question). 
 
 4. He to whom (any calamity) happens within a 
 fortnight or three weeks (such as an illness, or fire, 
 or the death of a relative, or a heavy visitation by 
 the king), 
 
 5. Should be known to be guilty ; otherwise (if 
 nothing adverse happens to him), he is freed from 
 the charge. A just king should honour (with pre- 
 sents of clothes, ornaments, &c.) one who has 
 cleared himself from guilt by an ordeal. 
 
 XV 1 . 
 
 1. Now there are twelve kinds of sons. 
 
 2. The first is the son of the body, viz. he who 
 is begotten (by the husband) himself on his own 
 lawfully wedded wife. 
 
 3. The second is the son begotten on a wife, viz. 
 one begotten by a kinsman allied by funeral obla- 
 tions, or x by a member of the highest caste, on an 
 appointed (wife or widow). 
 
 XV. 1-29. M. IX, 127, 136, 158-181 ; Y. II, 127-132; Gaut, 
 XXVIII, 18, 19, 32, 33; Colebrooke, Dig. V, 4, CLXXXV; V, 4, 
 CCXXV. — 28-30. Colebrooke, Dig. V, 4, CCXCIX. — 30. M. 
 IX, 163. — 31. Colebrooke, Dig. V, 3, CXXI. — 32-34. M. IX, 
 201-203; Y. II, 140, 141 ; Gaut. XXVIII, 43, 44. — 32. Apast. 
 II, 6, 14, 1. — 34-38. Colebrooke, Dig. V, 5, CCCXXVII. — 40. 
 M. IX, 180; Y. II, 132. — 41, 42. M. IX, 182, 183. — 44. M. 
 IX, 138; Colebrooke, Dig.V, 4, CCCII. — 45-47. M. IX, 106, 
 *37> x 39- Of Chapters XV and XVII an excellent translation has 
 been published by Dr. Buhler in the Bombay Digest (1, ' 338-343). 
 I have followed him literally almost throughout. 
 
 3. 1 I have translated the reading votpadita^, which was no doubt 
 
62 VISHJVU. XV, 4. 
 
 4. The third is the son of an appointed daughter. 
 
 5. She is called an appointed daughter, who is 
 given away by her father with the words, ' The son 
 whom she bears be mine.' 
 
 6. A damsel who has no brother is also (in every 
 case considered) an appointed daughter, though she 
 has not been given away according to the rule of 
 an appointed daughter. 
 
 7. The son of a twice-married woman is the 
 fourth. 
 
 8. She who, being still a virgin, is married for 
 the second time is called twice married (punarbhu). 
 
 9. She also is called twice married (punarbhu) 
 who, though not legally married more than once, 
 has lived with another man before her lawful 
 
 marriage. 
 
 the reading of Nandapa«</ita, as he paraphrases the whole clause 
 as follows, ' begotten by an elder or younger brother of the hus- 
 band ; on failure of such, by a kinsman allied by funeral oblations ; 
 on failure of him, by one belonging to the same gotra (race) as the 
 husband ; on failure of him, by one descended from the same i?*'shi 
 ancestors as he; on failure of him, by a member of the 
 highest caste, i. e. a Brahma«a.' The above reading is also found 
 in the London MS. of the text and in the two Calcutta editions. 
 Dr. Buhler's MS., in which Nand.'s Commentary on this chapter is 
 wanting, has £otpadita>$, and he translates accordingly, ' begotten by 
 a kinsman . . ., who belongs to the highest caste.' The same 
 reading is found in a quotation contained in Gagannatha and Cole- 
 brooke's Dig. loc. cit. (I quote from a very good though frag- 
 mentary Bengali MS. in my possession), where, however, this 
 clause runs as follows, niyuktayara savamena £otpadita/z, ' begotten 
 by a man of equal class on a widow duly appointed,' Colebrooke. 
 The other Smn'tis do not speak of the appointment of others than 
 kinsmen to beget a son on a widow, or wife of a eunuch, &c, 
 unless Yag-navalkya's words (II, 128) sagotre«etare«a va, 'by a 
 Sagotra or by another,' may be rendered, contrary to Vi^-nane- 
 j-vara's interpretation, by ' a kinsman or one who is no kinsman.' 
 
XV, 27. INHERITANCE. 
 
 10. The son of an unmarried damsel is the 
 fifth. 
 
 ii. (He is called so who is) born by an un- 
 married daughter in the house of her father. 
 
 12. And he belongs to the man who (afterwards) 
 marries the mother. 
 
 13. The son who is secretly born in the house 
 is the sixth. 
 
 14. He belongs to him in whose bed he is born. 
 
 15. The son received with a bride is the seventh. 
 
 16. He (is called so who) is the son of a woman 
 married while she was pregnant. 
 
 17. And he belongs to the husband (of the preg- 
 nant bride). 
 
 18. The adopted son (dattaka) is the eighth. 
 
 19. And he belongs to him to whom he is given 
 by his mother or father. 
 
 20. The son bought is the ninth. 
 
 21. And he belongs to him by whom he is 
 bought. 
 
 22. The son self-given is the tenth. 
 
 23. And he belongs to him to whom he gave 
 himself. 
 
 24. The son cast away is the eleventh. 
 
 25. (He is called so) who was forsaken by his 
 father or mother (or by both). 
 
 26. And he belongs to him by whom he is 
 received. 
 
 27. The son born by any woman whomsoever 1 
 is the twelfth. 
 
 27. J Yatra kva^anotpadita, 'born wherever/ means, according to 
 Nand., ' begotten anyhow, but otherwise than the above-mentioned 
 sons, upon a woman, whether one's own wife, or another man's 
 wife, whether equal in caste or not, whether legally married to the 
 
64 visHivu. xv, 28. 
 
 28. Amongst these (sons) each preceding one 
 is preferable (to the one next in order). 
 
 29. And he takes the inheritance (before the 
 next in order). 
 
 30. And let him maintain the rest. 
 
 31. He should marry unmarried (sisters) in a 
 manner correspondent with the amount of his 
 property. 
 
 32. Outcasts, eunuchs, persons incurably dis- 
 eased, or deficient (in organs of sense or actions, 
 such as blind, deaf, dumb, or insane persons, or 
 lepers) do not receive a share. 
 
 33. They should be maintained by those who 
 take the inheritance. 
 
 34. And their legitimate sons receive a share. 
 
 35. But not the children of an outcast ; 
 
 36. Provided they were born after (the commis- 
 sion of) the act on account of which the parents 
 were outcasted. 
 
 37. Neither do children begotten (by husbands of 
 
 begetter or not, whether still a virgin or not,' &c. But he adds 
 a very lengthy discussion, the upshot of which is, that the term 
 yatra kva^anotpadita is applicable to adopted sons only, who, al- 
 though they are considered as the sons of the adopter, or of the 
 legitimate husband of the woman, upon whom they were begotten 
 by another, may also become heirs to the begetter, in case he has 
 no other son. ' Or this term refers to the son of a ■S'udra concu- 
 bine, whom Manu calls Parajava' (M. IX, 178). The latter 
 interpretation agrees with the one proposed by Dr. Biihler, who 
 identifies the yatra kva£anotpadita with the ' Nishada and Para^ava 
 of other lawyers/ especially of Baudhayana (II, 2, 22), and with 
 the view taken by (^agannatha, who thinks that the *Saudra (son of 
 a -Sudra woman) is meant. 
 
 32. 'The particle tu, " but," indicates that those who have entered 
 the order of ascetics must also be understood here.' (Nand.) 
 
 34. ' The particle X'a indicates that sons begotten on their wives 
 (Kshetra^as) shall also receive a share.' (Nand.) 
 
XV, 47» INHERITANCE. 65 
 
 an inferior caste) on women of a higher caste 
 receive a share. 
 
 38. Their sons do not even receive a share of 
 the wealth of their paternal grandfathers. 
 
 39. They should be supported by the heirs. 
 
 40. And he who inherits the wealth, presents the 
 funeral oblation (to the deceased). 
 
 41. Amongst wives of one husband also the son 
 of one is the son of all (and must present funeral 
 oblations to them after their death). 
 
 42. Likewise, amongst brothers begotten by one 
 (father, the son of one is the son of all, and must 
 present funeral oblations to them all). 
 
 43. Let a son present the funeral oblations to 
 his father, even though he inherit no property. 
 
 44. Because he saves (trayate) his father from 
 the hell called Put, therefore (a male child) is called 
 put-tra (protector from Put, son) by Svayambhu 
 himself. 
 
 45. He (the father) throws his debt on him (the 
 son) ; and the father obtains immortality, if he sees 
 the face of a living son. 
 
 46. Through a son he conquers the worlds, 
 through a grandson he obtains immortality, and 
 through the son's grandson he gains the world of 
 the sun. 
 
 47. No difference is made in this world between 
 the son of a son and the son of a daughter; for 
 even a daughter's son works the salvation of a 
 
 o 
 
 childless man, just like a son's son. 
 
 44. ' Svayambhu means the Veda.' (Nand.) 
 
 [7] 
 
66 vishjvu. xvi, i. 
 
 XVI. 
 
 i. On women equal in caste (to their husbands) 
 sons are begotten, who are equal in caste (to their 
 fathers). 
 
 2. On women of lower caste than their husbands 
 sons are begotten, who follow the caste of their 
 mothers. 
 
 3. On women of higher caste than their husbands 
 sons are begotten, who are despised by the twice- 
 born. 
 
 4. Among these, the son of a 6udra with a 
 VaLsya woman is called Ayogava. 
 
 5. The Pukkasa and Magadha are sons of a 
 VaLsya and .Sudra respectively with a Kshatriya 
 woman. 
 
 6. The Kaudala., Vaidehaka, and Suta are the 
 sons of a 6udra, Vai^ya, and Kshatriya respectively 
 with a Brahmawa woman. 
 
 7. Besides these, there are innumerable other 
 mixed castes produced by further intermixture be- 
 tween those that have been mentioned. 
 
 8. Ayogavas must live by artistic performances 
 (such as public wrestling, dancing, and the like). 
 
 9. Pukkasas must live by hunting. 
 
 10. Magadhas must live by calling out in public 
 the good qualities (of saleable commodities). 
 
 11. A^a/^alas must live by executing criminals 
 sentenced to death. 
 
 XVI. 1. M. X, 5; Y. I, 90; Apast. II, 6, 13, 1. — 4-6. M. X, 
 ii, 12; Y. I, 93,94; Gaut. IV, 17. — 7-M. X, 31. — 8-15. M. 
 X, 47-53- — *7- M. X, 57. — 18. M. X, 62. 
 
 10. According to Manu (X, 47) the Magadhas are to live by 
 traffic. 
 
XVII, I. INHERITANCE. 67 
 
 12. Vaidehakas must live by keeping (dancing 
 girls and other public) women and profiting by what 
 they earn. 
 
 13. Sutas must live by managing horses. 
 
 14. A^a/^alas must live out of the town, and 
 their clothes must be the mantles of the deceased. 
 In this their condition is different (from, and lower 
 than, that of the other mixed castes). 
 
 15. All (members of mixed castes) should have 
 intercourse (of marriage, and other community) 
 only between themselves. 
 
 16. (In the lower castes also) the son inherits the 
 property of his father. 
 
 1 7. All members of those mixed castes, whether 
 their descent has been kept secret or is generally 
 known, may be found out by their acts. 
 
 18. Desertion of life, regardless of reward, in 
 order to save a Brahmawa, or a cow, or for the sake 
 of a woman or child, may confer heavenly bliss even 
 upon (members of those) base castes. 
 
 XVII. 
 
 1. If a father makes a partition with his sons, 
 he may dispose of his self-acquired property as he 
 thinks best. 
 
 XVII. 1. Y. II, 114. — 2. Y. II, 121. — 3. M. IX, 216; Y. II, 
 122 ; Gaut. XXVIII, 29 ; Colebrooke, Dig. V, 2, CII. — 4-16. M. 
 IX, 185-189; Y. II, 135-137; Apast. II, 6, 14, 2-5; Gaut. 
 XXVIII, 21. —4-13, 15. Colebrooke, Dig. V, 8, CCCCXVII ; 
 V, 8, CCCCLIX. — 17. M. IX, 211, 212; Y. II, 138; Gaut. 
 XXVIII, 28. — 18. M. IX, 194, 195 ; Y. II, 143, 144 ; Colebrooke, 
 Dig. V, 9, CCCCLVII. — r 9 . M. IX, 196 ; Y. II, 145. — 20. M. 
 IX, 197; Y. II, 145. — 21. M. IX, 192; Y. II, 145; Gaut. 
 XXVIII, 24 ; Colebrooke, Dig. V, 9, CCCCXCIV. — 22. M. IX, 
 200; Colebrooke, Dig. V, 9, CCCCLXXIII. — 23. Y. II, 120. 
 
 F 2 
 
68 VISHJVU. XVII, 2. 
 
 2. But in regard to wealth inherited of the 
 paternal grandfather, the ownership of father and 
 son is equal. 
 
 3. (Sons), who have separated from their father, 
 should give a share to (a brother) who is born after 
 partition. 
 
 4. The wealth of a man who dies without male 
 issue goes to his wife ; 
 
 5. On failure of her, to his daughter ; 
 On failure of her, to his father ; 
 On failure of him, to his mother ; 
 On failure of her, to his brother ; 
 On failure of him, to his brother's son ; 
 
 10. On failure of him, to the relations called 
 Bandhu ; 
 
 11. On failure of them, to the relations called 
 Sakulya ; 
 
 1 2. On failure of them, to a fellow-student ; 
 
 13. On failure of him, it goes to the king, with 
 the exception of a Brahma/^a's property. 
 
 14. The property of a Brahma^a goes to (other) 
 Brahma;zas. 
 
 8. 'On failure of brothers the sister inherits.' (Nand.) 
 
 9. ' On failure of a brother's son the sister's son inherits.' (Nand.) 
 
 10. Bandhu means Sapi//e/a (allied by funeral oblations). The 
 inheritance goes first to the Sapi^as on the father's side in the 
 following order : (the brother's son), the brother's grandson, the 
 grandfather, his son, grandson, and great-grandson, the great-grand- 
 father, his son, grandson, and great-grandson. Then follow the 
 mother's SapiWas in the same order. (Nand.) 
 
 n. Sakulya means distant kinsmen, beginning with the fifth in 
 descent and ascent. On failure of such, the inheritance goes to the 
 spiritual teacher ; on failure of him, to a pupil of the deceased, as 
 ordained by Apastamba (II, 6, 14, 3); and on failure of him, to a 
 fellow-student, as stated in Sutra 12. (Nand.) 
 
XVII, 20. INHERITANCE. 69 
 
 15. The wealth of a (deceased) hermit shall be 
 taken by his spiritual teacher ; 
 
 16. Or his pupil (may take it). 
 
 1 7. But let a reunited coparcener take the share 
 of his reunited coparcener who has died (without 
 issue), and a uterine brother that of his uterine 
 brother, and let them give (the shares of their 
 deceased coparceners and uterine brothers) to the 
 sons of the latter. 
 
 18. What has been given to a woman by her 
 father, mother, sons, or brothers, what she has 
 received before the sacrificial fire (at the marriage 
 ceremony), what she receives on supersession, what 
 has been given to her by her relatives, her fee 
 (.Sulka), and a gift subsequent, are called 'woman's 
 property ' (Stridhana). 
 
 19. If a woman married according to (one of the 
 first) four rites,, beginning with the Brahma rite, 
 dies without issue, that (Stridhana) belongs to her 
 husband. 
 
 20. (If she has been married) according to (one 
 of) the other (four reprehensible rites), her father 
 shall take it. 
 
 18. ' Sulka, " fee," denotes the price or value of a house or other 
 valuable object presented to the bride by her father; or it means 
 the fee paid for her by the bridegroom.' (Nand.) The latter inter- 
 pretation is evidently the correct one. The bride's ' fee ' (see Gaut. 
 XXVIII, 25), from being originally the price due to the parents 
 or guardian of the bride for surrendering her to the bridegroom, 
 became in after times a wedding present, which the bride received 
 from the bridegroom either directly or through her parents. This 
 is the only way to account for the Sulka being enumerated among 
 the constituent parts of Stridhana in this place. See also I. D. 
 Mayne, Hindu Law and Usage, §§ 77, 566; Mayr, Indisches 
 Erbrecht, 170 seq.; Jolly, Stellung der Frauen, 23, note. 
 
 19, 20. See XXIV, 17-27. 
 
JO VISHiVU. XVII, 2 r. 
 
 21. If she dies leaving children, her wealth goes 
 in every case to her daughter. 
 
 22. Ornaments worn by .women when their hus- 
 bands were alive, the heirs shall not divide among 
 themselves ; if they divide them, they become out- 
 casts. 
 
 23. (Coparceners) descended from different fathers 
 must adjust their shares according to the fathers. 
 Let each take the wealth due to his father, no other 
 (has a right to it). 
 
 XVIII. 
 
 1. If there are four sons of a Brahma^a (springing 
 from four different wives) of the four castes, they 
 shall divide the whole estate of their father into ten 
 parts. 
 
 2. Of these, let the son of the Brahma^a wife 
 take four parts ; 
 
 3. The son of the Kshatriya wife, three parts ; 
 
 4. The son of the VaLsya wife, two parts ; 
 
 5. The son of the .Siidra wife, a single part. 
 
 22. My rendering of this Sloka is based upon Kulluka's interpre- 
 tation of the identical passage of Manu (IX, 200), which is supported 
 by Vi^-fianej-vara (Mitakshara I, 4, 19 in Colebrooke's version), 
 Madhava (Burnell, Daya-Vibhaga 5 1 ), Varadara^a (Bumell, Vara- 
 dara^a's Vyavaharanirwaya 49), and others. Nand. proposes a 
 different interpretation, on which rests Dr. Biihler's rendering, 
 ' Those ornaments, which the wives usually wear, should not be 
 divided by the heirs whilst the husbands are alive.' 
 
 XVIII. 1-5. M. IX, 149, 151-153; Y - II, 125. — 11, 25-27. 
 Y. II, 125. — 1-3 1, 38-40. Colebrooke, Dig. V, 3, CLIII. — 32- 
 37. Colebrooke, Dig. V, 3, CLXXII; V, 2, LXXXVI; V, 1, LIV. 
 — 36. Y. II, 114; Apast. II, 6, 14, 1. — 41. M. IX, 210. — 42, 43. 
 M. IX, 208, 209; Y. II, 118, 119. — 44. M. IX, 219; Gaut. 
 XXVIII, 46, 47. — 43, 44. Colebrooke, Dig. V, 2, XCI; V, 5, 
 CCCLXIII. 
 
XVIII, 15- INHERITANCE. 7 1 
 
 6. Aeain, if there are three sons of a Brahma«a 
 (by wives of different castes), but no son by a 6udra 
 (wife) among them, they shall divide the estate into 
 nine parts. 
 
 7. (Of these) let them take, each, in the order of 
 his caste, shares amounting to four, three, and two 
 parts of the whole respectively. 
 
 8. (If there are three sons by wives of different 
 castes, but) no VaLfya among them, they shall 
 divide the estate into eight parts, and take four 
 parts, three parts, and one part respectively. 
 
 9. (If there are three sons, but) no Kshatriya 
 among them, they shall divide it into seven parts, 
 and take four parts, two parts, and a single part 
 respectively. 
 
 10. If there is no Brahmawa among them, they 
 shall divide it into six parts, and take three parts, 
 two parts, and a single part respectively. 
 
 11. If there are sons of a Kshatriya by a Ksha- 
 triya, a Vai^ya, and a 6udra wife, the mode of 
 division shall be the same (i.e. the estate shall be 
 divided into six parts, &c.) 
 
 12. Again, if there are two sons of a Brahmaz/a, 
 the one belonging to the Brahma^a and the other 
 to the Kshatriya caste, they shall divide the estate 
 into seven parts ; and of these the Brahma^a son 
 shall take four parts ; 
 
 13. The Kshatriya son, three parts. 
 
 14. Again, if there are two sons of a Brahma;/a, 
 and the one belongs to the Brahma//a and the other 
 to the Vaiiya caste, the estate shall be divided into 
 six parts ; and of these, the Brahma;/a shall take 
 four parts ; 
 
 15. The Vaiiya, two parts. 
 
72 VISHiVU. XVIII, 16. 
 
 16. Again, if there are two sons of a Brahma^a, 
 and the one belongs to the Brahmaz/a and the other 
 to the 6udra caste, they shall divide the estate into 
 five parts ; ■ 
 
 1 7. And of these, the Brahma^a shall take four 
 parts ; 
 
 18. The 6udra, a single part. 
 
 19. Again, if there are two sons of a Brahmawa or 
 a Kshatriya, and the one belongs to the Kshatriya 
 and the other to the 6udra caste, they shall divide 
 the estate into five parts ; 
 
 20. And of these, the Kshatriya shall take three 
 parts ; 
 
 21. The .5udra, one part. 
 
 22. Again, if there are two sons of a Brahma/^a 
 or a Kshatriya, and the one belongs to the Ksha- 
 triya, the other to the 6udra caste, they shall divide 
 the estate into four parts; 
 
 23. And of these, the Kshatriya shall take three 
 parts ; 
 
 24. The .Sudra, a single part. 
 
 25. Again, if there are two sons of a Brahmawa 
 or a Vaijya or a .5udra, and the one belongs to the 
 VaL?ya, the other to the .Sudra caste, they shall 
 divide the estate into three parts ; 
 
 26. And of these, the Vaijya shall take two 
 parts ; 
 
 27. The 6udra, a single part. 
 
 28. If a Brahmawa has an only son, he shall 
 take the whole estate, provided he be a Brahma^a, 
 Kshatriya, or VaLsya. 
 
 29. If a Kshatriya has (an only son who is) either 
 a Kshatriya or a VaLsya, (the rule shall be the 
 same.) 
 
XVIII, 4 o. INHERITANCE. 73 
 
 30. If a Vaisya has (an only son who is) a Vaisya, 
 (the rule shall also be the same) ; 
 
 31. (And so shall the only) son of a Lucira (be 
 sole heir) to his 6udra (father). 
 
 32. A 6iidra, who is the only son of a father 
 belonging to a twice-born caste, shall inherit one 
 half of his property ; 
 
 S3- The other half shall devolve in the same way 
 as the property of one who died without leaving 
 issue. 
 
 34. Mothers shall receive shares proportionate to 
 their sons' shares ; 
 
 35. And so shall unmarried daughters. 
 
 36. Sons, who are equal in caste (to their father), 
 shall receive equal shares. 
 
 37. A best part (the twentieth part of the inhe- 
 ritance, &c.) shall be given to the eldest, as his 
 additional share. 
 
 38. If there are two sons by a Brahma;/a wife, 
 and one son by a ^lidra wife, the estate shall be 
 divided into nine parts ; and of these, the two sons 
 of the Brahma/za wife shall take two parts, the one 
 son of the 6udra wife, a single part. 
 
 39. If there are two sons by a .5udra, and one 
 son by a Brahma;/a wife, the estate shall be divided 
 into six parts; and of these, the son of the Brahma^a 
 wife shall take four parts, and the two sons of the 
 .Sudra wife together shall take two parts. 
 
 40. Upon the same principles the shares have to 
 be adjusted in other cases also. 
 
 33. See XVII, 4 seq. 
 
 34. ' That is to say, a Brahmawa •wife shall take four parts, a 
 Kshatriva wife, three parts,' &c. (Nand.) 
 
 37. See Gaut. XXVIII, 5. 
 
74 VISHA'U. XVIII, 41. 
 
 41. If (brothers), who after a previous division 
 of the estate live again together as parceners, 
 should make a second partition, the shares must be 
 equal in that case, and the eldest has no right to an 
 additional share. 
 
 42. What a brother has acquired by his own 
 efforts, without using the patrimony, he must not 
 give up (to his brothers or other co-heirs), unless by 
 his own free will ; for it was gained by his own 
 exertion. 
 
 43. And if a man recovers (a debt or other pro- 
 perty), which could not before be recovered by his 
 father, he shall not, unless by his own free will, 
 divide it with his sons ; for it is an acquisition made 
 by himself. 
 
 44. Apparel, vehicles 1 (carriages or riding-horses), 
 and ornaments (such as are usually worn according 
 to the custom of the caste), prepared food, water (in 
 a well or pool), females (slaves or mistresses of the 
 deceased), property destined for pious uses or sacri- 
 fices, a common pasture-ground 2 , and a book, are 
 indivisible. 
 
 42. The term svayamihitalabdham has been translated according 
 to Kulluka (on M. IX, 208). Nand. interprets this -Sloka thus, 
 'What a brother has acquired by his own efforts, and what has 
 been given to him, at his desire (by friends or others), he must 
 not give up,' &c. 
 
 43. Here again I have followed Kulluka (on M. IX, 209), and 
 deviated from Nand.'s interpretation, who renders this Sloka as 
 follows, 'If a man recovers property, &c, or if he gains pro- 
 perty by himself (by his learning or valour, &c.) . . .' 
 
 44. lr The term pattra has been rendered above in accordance 
 with the first interpretation proposed by Nand., and with Kulluka's 
 interpretation (on M. IX, 219). Vi^nanejvara (in his comment 
 upon the same passage of Manu) refers it to written documents, 
 such especially as relate to a debt to be paid to the deceased ; and 
 
XIX, 8. FUNERAL CEREMONIES. 75 
 
 XIX. 
 
 r. He must not cause a member of a twice-born 
 caste to be carried out by a .Sudra (even though he 
 be a kinsman of the deceased) ; 
 
 2. Nor a .Siidra by a member of a twice-born 
 caste. 
 
 3. A father and a mother shall be carried out by 
 their sons (who are equal in caste to their parents). 
 
 4. But .Sudras must never carry out a member of 
 a twice-born caste, even though he be their father. 
 
 5. Those Brahma;2as who carry out (or follow 
 the corpse of) a (deceased) Brahma/^a who has no 
 relatives shall attain a mansion in heaven. 
 
 6. Those who have carried out a dead relative 
 and burnt his corpse, shall walk round the pile from 
 left to right, and then plunge into water, dressed in 
 their clothes. 
 
 7. After having offered a libation of water to the 
 deceased, they must place one ball of rice on blades 
 of Kiua grass, (and this ceremony has to be re- 
 peated on each subsequent day, while the period of 
 impurity lasts.) 
 
 8. Then, having changed their dress, they must 
 
 this interpretation is mentioned by Nand. also. But there is no 
 reason why an unliquidated demand should not be divided ; and 
 written documents are only twice referred to in the code of Manu 
 (VIII, 168, and IX, 232). — 2 In translating the term praHra I 
 have again followed Kulluka loc. cit. ; see also Petersburg Dictionary 
 s. v. Nand. interprets this term as denoting ' a path leading to or 
 from the house.' 
 
 XIX. 1. M.V, 104. — 2. Y. Ill, 26. — 6. M.V, 103; Y. Ill, 
 2 6. — 7) 8. Y. Ill, 7, 12, 13. — 14-17- M.V, 73; Y. Ill, 16. 
 'Chapters XIX-XXXII contain the section on AMra, "Holy 
 Usage."' (Nand.) 
 
76 visiiivu. xix, 9 . 
 
 bite Nimba leaves between their teeth, and having 
 stepped upon the stone threshold, they must enter 
 the house. 
 
 9. Then they must throw unbroken grains into 
 the fire. 
 
 10. On the fourth day they must collect the 
 bones that have been left. 
 
 11. And they must throw them into water from 
 the Ganges. 
 
 12. As many bones of a man are contained in 
 the water of the Ganges, so many thousands of 
 years will he reside in heaven. 
 
 1 3. While the term of impurity lasts, they must 
 continually offer a libation of water and a ball of 
 rice to the deceased. 
 
 14. And they must eat food which has been 
 bought, or which they have- received unsolicited. 
 
 15. And they must eat no meat. 
 
 16. And they must sleep on the ground. 
 
 1 7. And they must sleep apart. 
 
 18. When the impurity is over, they must walk 
 forth from the village, have their beards shaved, 
 and having cleansed themselves with a paste of 
 sesamum, or with a paste of mustard-seed, they 
 must change their dress and re-enter the house. 
 
 19. There, after reciting a propitiatory prayer, 
 they must honour the Brahma^as. 
 
 13. The duration of the impurity varies according to the caste 
 &c. of the deceased. See XXII. 
 
 14. The particle kz, according to Nand., indicates that factitious 
 salt must also not be used by them, as stated in a Smr/ti. 
 
 1 5. Nand. refers the particle fa to an implied prohibition to eat 
 fish, which he quotes from a text of Gautama (not found in his 
 Institutes). 
 
XX, 6. FUNERAL CEREMONIES. 77 
 
 20. The oods are invisible deities, the Brahma^as 
 are visible deities. 
 
 21. The Brahma^as sustain the world. 
 
 22. It is by the favour of the Brahmawas that 
 the gods reside in heaven ; a speech uttered by 
 Brahma^as (whether a curse or a benediction) never 
 fails to come true. 
 
 23. What the Brahma;zas pronounce, when highly 
 pleased (as, if they promise sons, cattle, wealth, or 
 some other boon to a man), the gods will ratify; 
 when the visible gods are pleased, the invisible 
 gods are surely pleased as well. 
 
 24. The mourners, who lament the loss of a rela- 
 tive, shall be addressed by men gifted with a 
 tranquil frame of mind with such consolatory 
 speeches as I shall now recite to thee, O Earth, 
 who art cherished to my mind. 
 
 XX. 
 
 1. The northern progress of the sun is a day 
 with the gods. 
 
 2. The southern progress of the sun is (with 
 them) a night. 
 
 3. A year is (with them) a day and a night ; 
 
 4. Thirty such are a month ; 
 
 5. Twelve such months are a year. 
 
 6. Twelve hundred years of the gods are a 
 Kaliyuga. 
 
 XX. 1-3. M.I, 67. — 6-9. M.I, 69,70.— 10. M.I, 71. — n. 
 M. I, 79. — 1 2-14. M. I, 72. — 30. Y. Ill, 1 1. 
 
 6. The Kaliyuga itself consists of a thousand years only ; but it 
 is both preceded and followed by a twilight lasting a hundred 
 years. It is similar with the three other Yugas. (Nand ) 
 
7 8 vismvu. xx, 7. 
 
 7. Twice as many (or two thousand four hundred) 
 are a Dvapara (Yuga). 
 
 8. Thrice as many (or three thousand six hun- 
 dred) are a Treta (Yuga). 
 
 9. Four times as many (or four thousand eight 
 hundred) are a Kr/ta Yuga. 
 
 10. (Thus) twelve thousand years make a A'atur- 
 yuga (or period of four Yugas). 
 
 1 1. Seventy-one Aaturyugas make a Manvantara 
 (or period of a Manu). 
 
 12. A thousand A"aturyugas make a Kalpa. 
 
 13. And that is a day of the forefather (Brahman). 
 
 14. His night also has an equal duration. 
 
 15. If so many such nights and days are put 
 together that, reckoned by the month and by the 
 year, they make up a period of a hundred years (of 
 Brahman) it is called the age of one Brahman. 
 
 16. A day of Purusha (Vishnu) is equal in dura- 
 tion to the age of one Brahman. 
 
 1 7. When it ends, a Mahakalpa is over. 
 
 18. The night following upon it is as long. 
 
 19. The days and nights of Purusha that have 
 gone by are innumerable ; 
 
 20. And so are those that will follow. 
 
 21. For Kala (time) is without either beginning 
 or end. 
 
 22. Thus it is, that in this Kala (time), in whom 
 there is nothing to rest upon, and who is everlast- 
 ing, I can espy nothing created in which there is the 
 least stability. 
 
 23. The sands in the Ganges and (the waters 
 pouring down from the sky) when Indra sends rain 
 
 21. ' Kala means Vishmi in this place.' (Nand.) 
 
XX, 31. FUNERAL CEREMONIES. 79 
 
 can be counted, but not the number of 'Forefathers' 
 (Brahmans) who have passed away. 
 
 24. In each Kalpa, fourteen chiefs of the gods 
 (Indras) go to destruction, as many rulers of the 
 world (kings), and fourteen Manus. 
 
 25. And so have many thousands of Indras and 
 hundred thousands of princes of the Daityas (such 
 as Hirawyakasipu, Hirawyaksha, and others) been 
 destroyed by Kala (time). What should one say 
 of human beings then ? 
 
 26. Many royal Rtshis too (such as Sagara), all 
 of them renowned for their virtues, gods and Brah- 
 manical jRishis (such as Kasyapas) have perished 
 by the action of Kala. 
 
 27. Those even who have the power of creating 
 and annihilating in this world (the sun, moon, and 
 other heavenly bodies) continually perish by the 
 act of Kala ; for Kala (time) is hard to overcome. 
 
 28. Every creature is seized upon by Kala and 
 carried into the other world. It is the slave of its 
 actions (in a former existence). Wherefore then 
 should you wail (on its death) ? 
 
 29. Those who are born are sure to die, and 
 those who have died are sure to be born again. 
 This is inevitable, and no associate can follow a 
 man (in his passage through mundane existence). 
 
 30. As mourners will not help the dead in this 
 world, therefore (the relatives) should not weep, but 
 perform the obsequies to the best of their power. 
 
 31. As both his good and bad actions will follow 
 
 27. Here also Kala, the god of time, is another name for Vishz/u. 
 (Nand.) 
 
 29. The same proverb occurs in the Ramayawa II, 84, 21, and in 
 the Bhagavadgita II, 27. See Bohtlingk, Ind. Spriiche, 2383. 
 
So VISHJVU. XX, 32. 
 
 him (after death) like associates, what does it matter 
 to a man whether his relatives mourn over him 
 or no ? 
 
 32. But as long as his relatives remain impure, 
 the departed spirit finds no rest, and returns to visit 
 (his relatives), whose duty it is to offer up to him 
 the funeral ball of rice and the water libation. 
 
 33. Till the Sapi/^ikara7£a x has been performed, 
 the dead man remains a disembodied spirit (and is 
 afflicted with hunger and thirst). Give rice and a 
 jar with water to the man who has passed into the 
 abode of disembodied spirits. 
 
 34. Having passed into the abode of the manes 
 (after the performance of the Sapi;^/ikara^a) he 
 enjoys in the shape of celestial food his portion of 
 the 6Vaddha (funeral oblation) ; offer the .-SYaddha, 
 therefore, to him who has passed into the abode of 
 the manes. 
 
 35. Whether he has become a god, or stays in 
 hell, or has entered the body of an animal, or of a 
 human being, he will receive the 6raddha offered to 
 him by his relatives. 
 
 36. The dead person and the performer of the 
 .SYaddha are sure to be benefitted by its perform- 
 ance. Perform the .SVaddha always, therefore, 
 abandoning bootless grief. 
 
 37. This is the duty which should be constantly 
 discharged towards a dead person by his kinsmen ; 
 by mourning a man will neither benefit the dead 
 nor himself. 
 
 38. Having seen that no help is to be had from 
 this world, and that his relations are dying (one after 
 
 33. 1 See XXI, i2. 
 
XX, 45' FUNERAL CEREMONIES. 8 1 
 
 the other), you must choose virtue for your only 
 associate, O ye men. 
 
 39. Even were he to die with him, a kinsman is 
 unable to follow his dead relative : all excepting his 
 wife are forbidden to follow him on the path of 
 Yama. 
 
 40. Virtue alone will follow him, wherever he 
 may go ; therefore do your duty unflinchingly in 
 this wretched world. 
 
 41. To-morrow's business should be done to-day, 
 and the afternoon's business in the forenoon ; for 
 death will not wait, whether a person has done it 
 or not. 
 
 42. While his mind is fixed upon his field, or traffic, 
 or his house, or while his thoughts are engrossed 
 by some other (beloved) object, death suddenly 
 carries him away as his prey, as a she-wolf catches 
 a lamb. 
 
 43. Kala (time) is no one's friend and no one's 
 enemy : when the effect of his acts in a former 
 existence, by which his present existence is caused, 
 has expired, he snatches a man away forcibly. 
 
 44. He will not die before his time has come, 
 even though he has been pierced by a thousand 
 shafts ; he will not live after his time is out, even 
 though he has only been touched by the point of 
 a blade of Kusa. grass. 
 
 45. Neither drugs, nor magical formulas, nor 
 
 39. This is an allusion to the custom of Sattee. (Nand.) See 
 XXV, 14. 
 
 41. This proverb is found in the Mahabharata also (XII, 6536, 
 &c.) See Bohtlingk, Ind. Spriiche, 6595. 
 
 43. This proverb is also found in the Mahabharata XI, 68, and 
 Ramaya72a IV, 18, 28, and other works. See Bohtlingk, 3194. 
 
 45. ' Neither will presents of gold (to Brahma?zas) or other such 
 
 [7] G 
 
82 VlSHiVU. XX, 46. 
 
 burnt-offerings, nor prayers will save a man who is 
 in the bonds of death or old age. 
 
 46. An impending evil cannot be averted even 
 by a hundred precautions ; what reason then for you 
 to complain ? 
 
 47. Even as a calf finds his mother among a 
 thousand cows, an act formerly done is sure to find 
 the perpetrator. 
 
 48. Of existing beings the beginning is unknown, 
 the middle (of their career) is known, and the end 
 again unknown ; what reason then for you to com- 
 plain ? 
 
 49. As the body of mortals undergoes (succes- 
 sively the vicissitudes of) infancy, youth, and old 
 age, even so will it be transformed into another 
 body (hereafter) ; a sensible man is not mistaken 
 about that. 
 
 50. As a man puts on new clothes in this world, 
 throwing aside those which he formerly wore, even 
 so the self of man puts on new bodies, which are in 
 accordance with his acts (in a former life). 
 
 51. No weapons will hurt the self of man, no fire 
 burn it, no waters moisten it, and no wind dry it up. 
 
 52. It is not to be hurt, not to be burnt, not to 
 be moistened, and not to be dried up ; it is im- 
 perishable, perpetual, unchanging, immovable, with- 
 out beginning. 
 
 acts of liberality save him, as the use of the particle ka. implies.' 
 (Nand.) 
 
 47. This proverb is also found in the Mahabharata XII, 6760, 
 Pan^atantra II, 134, and other works. See Bohtlingk, Ind. 
 Spruche, 51 14. 
 
 48. This proverb is also found in the Bhagavadgita II, 28. 
 See Bohtlingk, Ind. Spruche, 704. 
 
 50. Regarding transmigration, see below, XLIV, XLV. 
 
XXI, 2. FUNERAL OBLATIONS. 83 
 
 53. It is (further) said to be immaterial, passing 
 all thought, and immutable. Knowing the self of 
 man to be such, you must not grieve (for the 
 destruction of his body). 
 
 XXI. 
 
 1. Now then \ (on the day) after the impurity is 
 over, let him bathe duly (during the recitation of 
 Mantras), wash his hands and feet duly, and sip 
 water duly, (and having invited some Brahma;ms), 
 as many as possible, who must cleanse themselves 
 in the same way and turn their faces towards the 
 north, let him bestow presents of perfumes, gar- 
 lands, clothes and other things (a lamp, frankincense, 
 and the like) upon them, and hospitably entertain 
 them. 
 
 2. At the Ekoddish/a (or .Sr&ddha for one 
 recently deceased) let him alter the Mantras 1 so as 
 to refer to (the) one person (deceased) 2 . 
 
 XXL i-n. Asv. IV, 7; Par. Ill, 10, 48-53; Sankh. IV, 2; 
 M. Ill, 247; Y. 111,250,251, 255.— 12-23. Sdhkh.IV, 3; V, 9; 
 Y. I, 252-254. Regarding the parallel passages of the Kanaka 
 Gr/hya-siitra, see the Introduction. 
 
 1. 1 'Having said, in the previous Chapter (XX, 30), that "the 
 obsequies should be performed," he now goes on to describe that 
 part of the obsequies which has not yet been expounded, viz. the 
 " first Sraddha." ' (Nand.) 
 
 2. * The Mantras here referred to are those contained in the 
 description of the Parva;za and other ordinary Sraddhas in Chapter 
 LXXIII. Thus, the Mantra, 'This is your (share), ye manes" 
 (LXXIII, 12, 13), has to be altered into, 'This is thy (share), father;' 
 and so on. Devapala, in his Commentary on the Ka/7/aka GrzTrya- 
 sutra, gives an accurate statement of all the modifications which 
 the ordinary Mantras have to undergo at the Ekoddish/a. — 2 Nand. 
 states that not only the Mantras, but the whole ritual should be 
 modified. The nature of the latter modifications is stated by Y%- 
 iiavalkya loc. cit. and by .Sankhayana loc. cit. 
 
 G 2 
 
84 VISH2VU. XXI, 3- 
 
 3. Close to the food left (by the Brahmawas) let 
 him offer a ball of rice, at the same time calling out 
 his name and (that of) his race. 
 
 4. The Brahmawas having taken food and having 
 been honoured with a gift, let him offer, as im- 
 perishable food, water to the Brahma;2as, after 
 having called out the name and Gotra of the de- 
 ceased ; and let him dig three trenches, each four 
 Arigulas in breadth, their distance from one another 
 and their depth also measuring (four Arigulas), and 
 their length amounting to one Vitasti (or twelve 
 Arigulas). 
 
 5. Close by the trenches let him light three fires, 
 and having added fuel to them, let him make three 
 oblations (of boiled rice) in each (fire, saying), 
 
 6. ' Svadha and reverence to Soma, accompanied 
 by the manes. 
 
 7. ' Svadha and reverence to Agni, who conveys 
 the oblations addressed to the manes. 
 
 8. ' Svadha and reverence to Yama Arigiras.' 
 
 9. Then let him offer balls of rice as (ordained) 
 before (in Sutra 3) on the three mounds of earth 
 (adjacent to the three trenches). 
 
 10. After having filled the three trenches with 
 
 3. This must be done with the Mantra, 'This is for you,' 
 (Nand.) Regarding this Mantra, see note on Sutra 10. 
 
 4. The 'imperishable water,' akshayyodakam, derives its name 
 from the Mantra, with which it is delivered, expressing the wish 
 that the meal 'may give imperishable satisfaction' (akshayyam 
 astu). This is the explanation which Nand. gives of the term 
 akshayyodakam in his gloss on LXXIII, 27. In his comment on 
 the present Sutra he says that the 'imperishable water' must be 
 presented with the (further ?) Mantras, ' Let arrive ' and ' Be 
 satisfied.' See Y. I, 251 ; «Sahkh. IV, 2, 5, 6. 
 
 10. The whole Mantra runs as follows, ' This is for you, father, 
 
XXI, 14. FUNERAL OBLATIONS. 85 
 
 rice, sour milk, clarified butter, honey, and meat, 
 let him mutter (the Mantra), 'This is for you.' 
 
 11. This ceremony he must repeat monthly, on 
 the day of his death. 
 
 12. At the close of the year let him give food to 
 the Brahma/ms, after having fed the gods first, in 
 honour of the deceased and of his father, grand- 
 father, and great-grandfather. 
 
 13. At (the Ekoddish/a belonging to) this cere- 
 mony let him perform the burnt-offering, the invita- 
 tion, and (the offering of) water for washing the 
 feet. 
 
 14. Then he must pour the water for washing 
 the feet and the Arghya (water libation) destined for 
 the deceased person into the three vessels con- 
 taining the water for washing the feet, and the 
 three other vessels containing the Arghya of his 
 three ancestors. At the same time he must mutter 
 
 and for those after you.' But in the present case (at a ' first 
 -Sraddha') the name of the deceased has to be substituted for the 
 word ' father.' (Nand.) Although Nand. quotes this Mantra from 
 A^valayana's 6Yauta-sutra, it seems probable that the author of the 
 Vishmi-sutra took it from the Ka//;aka (IX, 6 of the Berlin MS.) 
 
 11. The Sutras following next refer to the Sapim/ikara«a or 
 ' ceremony of investing a dead person with the rights of a Sapiwda.' 
 
 12. ' He must invite six Brahmawas altogether, four as represen- 
 tatives of the deceased person and of his three ancestors, two for 
 the offering to be addressed to the Vuvedevas. The Brahmawa, 
 who represents the deceased person, must be fed according to the 
 rule of the Ekoddish/a, and the three Brahmawas, who represent 
 the three ancestors, must be fed according to the rule of the 
 Parva/za Sraddha, as laid down in Chapter LXXIIL' (Nand.) 
 
 13. The import of this Sutra is, that those three ceremonies must 
 not be omitted in the present case, as is otherwise the case at an 
 Ekoddish/a. (Nand.) 
 
 14. 1 The following is a translation of the whole of this Mantra, 
 
86 VISHNU. XXI, 15. 
 
 (the two Mantras), ' May earth unite thee V and 
 ' United your minds V 
 
 15. Near the leavings he must make (and put) 
 four balls of rice. 
 
 16. Let him show out the Brahma/^as, after they 
 have sipped water duly and have been presented by 
 him with their sacrificial fee. 
 
 1 7. Then let him knead together the ball of the 
 deceased person with the three balls (of the three 
 ancestors), as (he has mixed up) his water for 
 washing the feet and his Arghya (with theirs). 
 
 18. Let him do the same (with the balls placed) 
 near the three trenches. 
 
 19. Or (see Sutra 12) the Sapi;^ikara/2a must be 
 performed on the thirteenth, after the monthly 
 .Sraddha has been performed on the twelfth l day. 
 
 20. For .Sudras it should be performed on the 
 twelfth day, without Mantras. 
 
 21. If there be an intercalary month in that year, 
 he must add one day to the (regular days of the) 
 monthly .Sraddha. 
 
 22. The ceremony of investing women with the 
 relationship of Sapi/^rta has to be performed in the 
 same manner. Later, he must perform a .Sraddha 
 every year, while he lives, (on the anniversary of the 
 deceased relative's death) 1 . 
 
 which is quoted at full in the Kanaka Grzhya-sutra, ' May Pn- 
 thivi (the earth), Vayu (air), Agni (fire), and Pragapati (the lord of 
 creatures) unite thee with thy ancestors, and may you ancestors 
 unite with him.' Regarding the particular ancestors implied here, 
 see below, LXXV. — 2 Rig-veda X, 191, 4. 
 
 19. 1 I. e. on that day on which the period of impurity expires. 
 (Nand.) 
 
 22. * The meaning is, that he must give him food and water, as 
 prescribed in 23. (Nand.) 
 
XXII, 6. IMPURITY. 87 
 
 23. He, for whom the ceremony of investing him 
 with the relationship of Sapinda. is performed after 
 the lapse of a year, shall be honoured by the gift, 
 (on each day) of that year, of food and a jar with 
 water to a Brahma^a. 
 
 XXII. 
 
 t 1. The impurity of a Brahma;/a caused by the 
 birth or death of Sapi;^as lasts ten days. 
 
 2. In the case of a Kshatriya (it lasts) twelve 
 days. 
 
 3. In the case of aVaL?ya (it lasts) fifteen days. 
 
 4. In the case of a .Sudra (it lasts) a month. 
 
 5. The relationship of Sapi^a ceases with the 
 seventh man (in descent or ascent). 
 
 6. During the period of impurity oblations (to 
 the Visvedevas), gifts and receiving of alms, and 
 study have to be interrupted. 
 
 XXII. 1-4. M.V,83; Y.III, 18,22; Apast.1,5,16,18; Gaut. XIV, 
 1-4. — 5. M.V, 60 ; Apast. II, 6, 15, 2 ; Gaut. XIV, 13. — 25. M. 
 V, 66; Y.III, 20; Gaut. XIV, 17. — 27. Y.III, 23; Gaut. XIV, 
 44. - 28. M.V, 69 ; Y.III, 1. — 29, 30. M.V, 67 ; Y. Ill, 23. — 35. 
 M.V, 79; Y. Ill, 20 ; Gaut. XIV, 6. — 36, 37. Gaut. XIV, 7, 8. 
 
 — 38. M.V, 79 ; Y. Ill, 20. — 39-41. M.V, 75, 76; Y. Ill, 21 ; 
 Gaut. XIV, 19. — 42. M.V, 80 ; Y. Ill, 24. — 43. Y. Ill, 25. — 
 44. M.V, 80, 81; Y. Ill, 24; Gaut. XIV, 20.-45- M.V, 82; 
 Y. Ill, 25. — 46. M.V, 81 ; Gaut. XIV, 20. — 47. M. V, 89 ; Y. 
 Ill, 21,27; Gaut. XIV, 10-12.-48-55- M.V, 93-95; Y. Ill, 
 27-29. — 48, 49. Gaut. XIV, 45, 46. — 56. M. V, 89 ; Y. Ill, 21 ; 
 Gaut. XIV, 12.— 63-65. M.V, 103 ; Y. Ill, 26 ; Gaut. XIV, 31. 
 
 — 67. M.V, 144. — 69. M.V, 85 ; Y. Ill, 30 ; Apast. II, 1, 2, 8, 9 ; 
 Gaut. XIV, 30.— 70. M.V, 87. — 75. M.V, 145; Y.I, 196; Apast. 
 I, 5) 16, 14 ; Gaut. I, 37. — 81. M.V, 135. — 82. M. XI, 95. — 
 84. M. XI, 96.-85. M.V, 65. — 86. M.V, 91. — 87. M.V, 88. 
 
 — 88-93. M.V, 105-110; Y. Ill, 31-34. 
 
88 vishjvu. xxii, 7. 
 
 7. No one must eat the food of one impure 
 (unless he be a Sapi7^a of his). 
 
 8. He who eats but once the food of Brahma/zas 
 or others, while they are impure, will remain impure 
 as long as they. 
 
 9. When the (period of) impurity is over, he 
 must perform a penance (as follows) : 
 
 10. If a twice-born man has eaten (the food) of a 
 member of his own caste, while the latter was im- 
 pure, he must approach a river and plunge into it, 
 mutter the (hymn of) Aghamarsha/za 1 three times, 
 and, after having emerged from the water, must 
 mutter the Gayatri 2 one thousand and eight times. 
 
 11. If a Brahma^a has eaten the food of a Ksha- 
 triya, while the latter was impure, he is purified by 
 performing the same penance and by fasting (on 
 the previous day). 
 
 12. (The same penance is ordained for) a Ksha- 
 triya who has eaten the food of a Vai^ya, while the 
 latter was impure. 
 
 13. (The same penance is ordained for) a Brah- 
 ma/za (who has eaten the food) of an impure 
 Vaisya ; but he must fast besides during the three 
 (previous) days. 
 
 14. If a Kshatriya or a VaLsya (have eaten the 
 food) of a Brahma^a or a Kshatriya respectively, 
 who were impure, they must approach a river and 
 mutter the Gayatri five hundred times. 
 
 15. A Vaiiya, who has eaten the food of a Brah- 
 mawa, while the latter was impure, must (go to a 
 river and) mutter the Gayatri one hundred and 
 eight times. 
 
 10. ^ig-vedaX, 190. — 2 Rig-veda III, 62, 10. 
 
XXII, 24. IMPURITY. 89 
 
 16. A twice-born man (who has eaten the food) 
 of a 6iidra, while the latter was impure, must (go 
 to a river and) perform the Pra^apatya (penance). 
 
 17. A .Sudra (who has eaten the food) of an 
 impure man of a twice-born caste must bathe (in a 
 river). 
 
 18. A .Sudra (who has eaten the food) of another* 
 .Sudra, while the latter was impure, must bathe (in 
 a 'river) and drink PaMagavya. 
 
 19. Wives and slaves in the direct order of the 
 castes (i. e. who do not belong to a higher caste 
 than their lord) remain impure as long as their 
 lord. 
 
 20. If their lord is dead (or if they live apart 
 from him, they remain impure) as long as (members 
 of) their own caste. 
 
 21. If Sapi/^as of a higher caste (are born or 
 have died) the period of impurity has for their 
 lower caste relations the same duration as for 
 members of the higher caste. 
 
 22. A Brahma^a (to whom) Sapiudas of the 
 Kshatriya, Vai.sya, or .Sudra castes (have been born 
 or have died) becomes pure within six nights, or 
 three nights, or one night, respectively. 
 
 23. A Kshatriya (to whom Sapi7^as of the) 
 Vai.sya or .Sudra castes (have been born or have 
 died) is purified within six and three nights, re- 
 spectively. 
 
 24. A Vaiiya (to whom Sapi^as of the) .Sudra 
 caste (have been born or have died) becomes pure 
 within six nights. 
 
 16. Regarding the Pra^apatya penance, see below, XLVI, 10. 
 18. The PaiU'agavya, or five productions of a cow, consist of 
 milk, sour milk, butter, urine, and cow-dung. 
 
90 VISHJVU. XXII, 25. 
 
 25. In a number of nights equal to the number 
 of months after conception, a woman is purified 
 from an abortion. 
 
 26. The relatives of children that have died 
 immediately after birth (before the cutting of the 
 navel-string), and of still-born children, are purified 
 at once. 
 
 27. (The relatives) of a child that has died before 
 having teethed (are also purified) at once. 
 
 28. For him no ceremony with fire is performed, 
 nor offering of water. 
 
 29. For a child that has teethed but has not yet 
 been shorn, purity is obtained in one day and 
 night ; 
 
 30. For a child that has been shorn but not 
 initiated, in three nights ; 
 
 31. From that time forward (i. e. for initiated 
 persons) in the time that has been mentioned above 
 (in Sutra 1 seq.) 
 
 32. In regard to women, the marriage ceremony 
 is (considered as their) initiation. 
 
 33. For married women there is no impurity for 
 the relatives on the father's side. 
 
 34. If they happen to stay at their father's house 
 during childbirth or if they die there, (their distant 
 relatives are purified) in one night, and their parents 
 (in three nights). 
 
 35. If, while the impurity caused by a birth lasts, 
 
 26. 'The meaning is, that the relatives of such children do not 
 become impure.' (Nand.) 
 
 28. 'The meaning is, that he must not be burnt.' (Nand.) 
 32. The import of this Sutra is this, that the full period of im- 
 purity is ordained on the death of women also, in case they were 
 married, as the marriage ceremony takes with them the place of 
 the initiation of males. 
 
XXII, 43- IMPURITY. 91 
 
 another impurity caused by childbirth intervenes, it 
 ends when the former impurity terminates. 
 
 36. If it intervenes when one night (only of the 
 period of impurity remains, the fresh impurity 
 terminates) two days later. 
 
 2, J. If it intervenes when one watch (only of 
 the last night remains, the impurity ends) three 
 days later. 
 
 38. The same rule is observed if a relative dies 
 during a period of impurity caused by the death 
 (of another relative). 
 
 39. If a man, while staying in another country, 
 hears of the birth or death (of a relative), he be- 
 comes purified after the lapse of the period still 
 wanting (to the ten days). 
 
 40. If the period of impurity, but not a whole 
 year, has elapsed, (he is purified in one night.) 
 
 41. After that time (he is purified) by a bath. 
 
 42. If his teacher or maternal grandfather has 
 died, (he is purified) in three nights. 
 
 43. Likewise, if sons other than a son of the 
 body have been born or have died, and if wives 
 who had another husband before have been de- 
 livered of a child or have died. 
 
 40. ' Although the general term impurity is used in this Sutra, 
 it refers to impurity caused by a death only.' (Nand.) 
 
 42. 'The use of the particle £a implies, that this rule extends 
 to the death of a maternal grandmother, as ordained in the Shao'a- 
 jitismrrti.' (Nand.) 
 
 43. The twelve kinds of sons have been enumerated above, XV, 
 2-27. Of these, the three species of adopted sons, the son bought, 
 and the son cast off cannot cause impurity, because their sonship 
 dates from a period subsequent to their birth; but their offspring 
 may cause impurity. (Nand.) Parapurvas, or ' wives who had 
 another husband before,' are either of the punarbhu or of the 
 svairi/n kind. (Nand.) See XV, 8, 9, and Narada XII, 46-54. 
 
92 VISHJVU. XXII, 44. 
 
 44. (He becomes pure) in one day, if the wife or 
 son of his teacher, or his Upadhyaya (sub-teacher 1 ), or 
 his maternal uncle, or his father-in-law, or a brother- 
 in-law, or a fellow-student, or a pupil has died. 
 
 45. The impurity has the same duration (as in 
 the cases last mentioned), if the king of that country 
 in which he lives has died. 
 
 46. Likewise, if a man not his Sapiw^a has died 
 at his house. 
 
 47. The relatives of those who have been killed 
 by (falling from) a precipice, or by fire, or (have 
 killed themselves by) fasting, or (have been killed 
 by) water, in battle, by lightning, or by the king (on 
 account of a crime committed by them), do not 
 become impure ; 
 
 48. Nor do kings (become impure) while engaged 
 in the discharge of their duties (such as the protec- 
 tion of their subjects, the trial of lawsuits, &c.) 
 
 49. Devotees fulfilling a vow (also do not be- 
 come impure) ; 
 
 50. Nor do saerificers engaged in a sacrificial 
 ceremony ; 
 
 51. Nor workmen (such as carpenters or others) 
 while engaged in their work ; 
 
 52. Nor those who perform the king's orders, if 
 the king wishes them to be pure. 
 
 53. Nor (can impurity arise) during the instal- 
 lation of the monument of a deity, nor during 
 
 44. * See XXIX, 2. 
 
 49. The term vratin, 'a devotee fulfilling a vow,' may be 
 referred to students as well, who, however, become impure by the 
 death of their parents. (Nand.) 
 
 53. A marriage ceremony is said to have actually begun when 
 the Nandimukha, or .Sraddha preliminary to marriage, has taken 
 place. (Nand.) 
 
XXII, 64. IMPURITY. 93 
 
 a marriage ceremony, if those ceremonies have 
 actually begun ; 
 
 54. Nor when the whole country is afflicted with 
 a calamity; 
 
 55. Nor in times of great public distress (such as 
 an epidemic or a famine). 
 
 56. Suicides and outcasts do not cause impurity 
 or receive offerings of water. 
 
 57. On the death-day of an outcast a female 
 slave of his must upset a pot with water with her 
 feet, (saying, ' Drink thou this.') 
 
 58. He who cuts the rope by which (a suicide) 
 has hung himself, becomes pure by performing the 
 Taptakr//§/('^ra (' hot penance '). 
 
 59. So does he who has been (in any way) 
 concerned with the funeral of a suicide ; 
 
 60. And he who sheds tears for such. 
 
 61. He who sheds tears for any deceased person 
 together with the relations of the latter (becomes 
 pure) by a bath. 
 
 62. If he has done so, before the bones (of the 
 deceased) had been collected, (he becomes pure) by 
 bathing with his apparel. 
 
 63. If a member of a twice-born caste has fol- 
 lowed the corpse of a dead 6udra, he must go 
 to a river, and having plunged into it, mutter the 
 Aghamarsha^a three times, and then, after having 
 emerged from it, mutter the Gayatri one thousand 
 and eight times. 
 
 64. (If he has followed) the corpse of a dead 
 member of a twice-born caste, (the same expiation 
 
 55. Giving or taking alms does not effect impurity in such 
 cases. (Nand.) 
 
94 Vishnu. XXII, 65. 
 
 is ordained, but he must mutter the Gayatri) one 
 hundred and eight times only. 
 
 65. If a .5udra has followed the corpse of a 
 member of a twice-born caste, he must bathe. 
 
 66. Members of any caste, who have come near 
 to the smoke of a funeral pile, must bathe. 
 
 67. (Bathing is also ordained) after sexual inter- 
 course, bad dreams (of having been mounted upon 
 an ass, or the like), when blood has issued from the 
 throat, and after having vomited or been purged ; 
 
 68. Also, after tonsure of the head ; 
 
 69. And after having touched one who has 
 touched a corpse (a carrier of a corpse), or a woman 
 in her courses, or a A'a^ala (or other low-caste 
 persons, such as 6Vapa/£as), or a sacrificial post ; 
 
 70. And (after having touched) the corpse of a 
 five-toed animal, except of those kinds that may be 
 eaten \ or their bones still moist with fat. 
 
 71. In all such ablutions he must not wear his 
 (defiled) apparel without having washed it before. 
 
 72. A woman in her courses becomes pure after 
 four days by bathing. 
 
 73. A woman in her courses having touched 
 another woman in her courses, who belongs to a 
 lower caste than she does, must not eat again till 
 she is purified. 
 
 74. If she has (unawares) touched a woman of 
 her own caste, or of a higher caste than her own, she 
 becomes pure at once, after having taken a bath. 
 
 75. Having sneezed, having slept, having eaten, 
 
 70. J See LI, 6. 
 
 75. Nand. argues from a passage of Ya^iiavalkya (I, 196) and 
 from texts of Apastamba (not found in his Dharma-sutra) and of 
 Pra/$etas, that the particle X'a refers to repeated sipping of water. 
 
XXII, 83. IMPURITY. 95 
 
 going to eat or to study, having drunk (water), 
 having bathed, having spat, having put on his gar- 
 ment, having walked on the high road, having 
 discharged urine or voided excrements, and having 
 touched the bones no longer moist with fat of a 
 five-toed animal, he must sip water ; 
 
 76. Likewise, if he has talked to a AH/^ala or to 
 a Mle/'/'//a (barbarian). 
 
 J J. If the lower part of his body, below the 
 navel, or one of his fore-arms, has been defiled by 
 one of the impure excretions of the body, or by one 
 of the spirituous liquors or of the intoxicating drinks 
 (hereafter mentioned), he is purified by cleansing 
 the limb in question with earth and water. 
 
 78. If another part of his body (above the navel) 
 has been defiled, (he becomes pure by cleansing it) 
 with earth and water, and by bathing. . 
 
 79. If his mouth has been defiled (he becomes 
 pure) by fasting, bathing, and drinking PafL£agavya; 
 
 80. Likewise, if his lip has been defiled. 
 
 81. Adeps, semen, blood, dandruff, urine, faeces, ear- 
 wax, nail-parings, phlegm, tears, rheum, and sweat 
 are the twelve impure excretions of the body. 
 
 82. Distilled from sugar, or from the blossoms of 
 the Madhuka (Madhvi wine l ), or from flour : these 
 three kinds of spirituous liquor have to be dis- 
 cerned ; as one, so are all : none of them must be 
 tasted by the twice-born. 
 
 83. Again, distilled from the blossoms of the 
 
 76. Regarding the meaning of Nlekkka., see LXXXIV, 4. 
 
 82, 83. 1 How the Madhvi, Madhiika, and Madhvika wines differ 
 from one another, does not become clear. Nand. explains the 
 term Madhuka as denoting an extract from Madhuka blossoms 
 (bassia latifolia), and Madhvi and Madhvika as two different pre- 
 parations from Madhu. Now Madhu might be rendered by ' honey;' 
 
96 visHivu. xxii, 84. 
 
 Madhuka tree (Madhuka wine), from molasses, from 
 the fruits of the Taiika (or Kapittha tree), of the 
 jujube tree, of the Khar^iira tree, or of the bread- 
 fruit tree, from wine-grapes, from Madhuka blossoms 
 (Madhvika wine), Maireya, and the sap of the cocoa- 
 nut tree : 
 
 84. These ten intoxicating drinks are unclean for 
 a Brahma^a ; but a Kshatriya and a Varsya commit 
 no wrong in touching (or drinking) them. 
 
 85. A pupil having performed (on failure of 
 other mourners) the funeral of his dead Guru, be- 
 comes pure after ten nights, like those (kinsmen) 
 who carry out the dead. 
 
 86. A student does not infringe the rules of his 
 order by carrying out, when dead, his teacher, or his 
 sub-teacher, or his father, or his mother, or his Guru. 
 
 87. A student must not offer a libation of water 
 to a deceased relative (excepting his parents) till 
 the term of his studentship has expired; but if, 
 after its expiration, he offers a libation of water, he 
 becomes pure after three nights. 
 
 88. Sacred knowledge (see 92), religious austeri- 
 ties (see 90), fire (see XXIII, 33), holy food (Pafi- 
 /£agavya), earth (see 91), the mind, water (see 
 91), smearing (with cow-dung and the like, see 
 XXIII, 56), air (see XXIII, 41), (the morning and 
 evening prayers and other) religious acts, the sun 
 
 but Kulluka, in his comment on the term Madhvi (M. XI, 95), 
 states expressly that it means ' Madhuka blossom,' and Harita (as 
 quoted by Nand.) says that Madhuka, Madhvi and Madhvika are 
 all preparations from Madhu, i. e. Madhuka blossoms. Maireya, 
 according to the lexicographer Va/fospati, as quoted by Nand., is an 
 intoxicating drink prepared from the flowers of the grislea tormen- 
 tosa, mixed with sugar, grain, and water, or, according to the reading 
 of the .Sabdakalpadruma (see the Petersburg Dictionary), with sorrel. 
 
XXIII, I. IMPURITY. 97 
 
 (see XXIII, 40), and time (by the lapse of the ten 
 days of impurity and the like) are purifiers of 
 animate objects. 
 
 89. Of all pure things, pure food is pronounced 
 the most excellent ; for he who eats pure food only, 
 is truly pure, not he who is only purified with earth 
 and water. 
 
 90. By forgiveness of injuries the learned are 
 purified ; by liberality, those who have done for- 
 bidden acts ; by muttering of prayers, those who 
 have sinned in secret; by religious austerities, those 
 who best know the Veda. 
 
 91. By water and earth is purified what should 
 be purified (because it has been defiled) ; a river is 
 purified by its current (carrying away all slime and 
 mud) ; a woman, whose thoughts have been impure, 
 by her menses ; and the chief among the twice-born 
 (the Brahma;/as), by renouncing the world. 
 
 92. Bodies (when defiled) are purified by water ; 
 the mind is purified (from evil thoughts) by truth ; 
 the soul (is purified or freed from worldly vanity) by 
 sacred learning and austerities; the understanding 
 (when unable to resolve some doubt), by knowledge. 
 
 93. Thus the directions for purifying animate 
 bodies have been declared to thee ; hear now the 
 rules for cleaning all sorts of inanimate objects. 
 
 XXIII. 
 
 1. What has been defiled by the impure excre- 
 tions of the body, by spirits, or by intoxicating 
 drinks, is impure in the highest degree. 
 
 XXIII. 2. Apast. I, 5, 17, 10 ; Gaut. I, 29. — 4. Y. I, 185; 
 Gaut. I, 29, 31. — 5. M.V, 123; Gaut. I, 34. — 7-1 1. M.V, in, 
 112, 116, 117 ; Y. I, 182, 183. —7, 8. Gaut. I, 29, 30. — 13- 
 
 C7] H 
 
98 VISHiVU. XXIII, 2. 
 
 2. All vessels made of iron (or of other metals or 
 of composition metals such as bell-metal and the 
 like), Much are impure in the highest degree, 
 become pure by exposure to the fire. 
 
 3. Things made of gems or stones or water- 
 shells, (such as conch-shells or mother-of-pearl, be- 
 come pure) by digging them into the earth for 
 seven days. 
 
 4. Things made of horns (of rhinoceroses or 
 other animals), or of teeth (of elephants or other 
 an ; mals), or of bone (of tortoises or other animals, 
 become pure) by planing them. 
 
 5. Vessels made of wood or earthenware must 
 be thrown away. 
 
 6. Of a garment, which has been defiled in the 
 highest degree, let him cut off that part which, 
 having been washed, is changed in colour. 
 
 7. Objects made of gold, silver, water-shells, or 
 gems, when (they are only defiled by leavings of 
 food and the like, arid) not smeared (with greasy 
 substances), are cleansed with water. 
 
 8. So are stone cups and vessels used at Soma- 
 sacrifkes (when not smeared). 
 
 15. M.V, 118, 119 ; Y. I, 184, 182. — 16. M. V, 122. — 17. M. 
 V, 126; Y. I, 191. — 18. M.V, 118. — 19-22. M.V, 120; Y. I, 
 186, 187. — 25, 26. M. V, 114; Y. I, 190. — 27. M.V, 115; Y. 
 I, 185; Apast. I, 5, 17, 12; Gaut. I, 29. — 28. Y.I, 185. — 30. 
 M.V, 115; Y. I, 190.-33- M.V, 122; Y. I, 187. — 38, 39. 
 M.V, 125, 126. — 38. Y. I, 189. — 40. Y. I, 194. — 41. Y. I, 197. 
 — 47-52:. M.V, 127-133.— 53-55. M.V, 141-143. — 53. Y.I, 
 195 ; Apast. I, 5, 16, 12 ; Gaut. I, 38, 41. — 55. Gaut. I, 28. — 56, 
 57. M.V, 122, 124; Y. I, 188. 
 
 7. The defilement in the highest degree having been treated of 
 in the six preceding Sutras, he now goes on to discuss the various 
 cases of lesser defilement. (Nand.) 
 
 8-1 1. Regarding the shape of the sacrificial implements men- 
 
XXIII, 16. . IMPURITY. 99 
 
 9. Sacrificial pots, ordinary wooden ladles, and 
 wooden ladles with two collateral excavations (used 
 for pouring clarified butter on a sacrificial fire) are 
 cleansed with hot water (when not smeared). 
 
 10. Vessels used for oblations (of butter, fruits, 
 and the like are cleansed) by rubbing them with 
 the hand (with blades of Kusa grass) at the time of 
 the sacrifice. 
 
 1 1 . Sword-shaped pieces of wood for stirring the 
 boiled rice, winnowing baskets, implements used for 
 preparing grain, pestles and mortars (are cleansed) 
 by sprinkling water over them. 
 
 12. So are beds, vehicles, and seats (when defiled 
 even by the touch of a .5udra) l . 
 
 13. Likewise, a large quantity (of anything). 
 
 14. Grain, skins (of antelopes, &c), ropes, woven 
 cloth, (fans and the like) made of bamboo, thread, 
 cotton, and clothes (which have only just come from 
 the manufactory, or which are dyed with saffron and 
 will not admit of washing for that reason, are 
 cleansed in the same way, when there is a large 
 quantity of them); 
 
 15. Also, pot-herbs, roots, fruits, and flowers; 
 
 16. Likewise, grass, firewood, dry cow-dung (used 
 as fuel), and leaves (of the Madhuka, Valasa, or 
 other trees). 
 
 tioned in these Sdtras, see the plates in Professor Max Miiller's 
 paper, ' Die Todtenbestattung bei den Brahmanen,' in the Journal 
 of the German Oriental Society, IX, LXXVIII-LXXX. 
 
 12. 1 This Sutra and the following ones relate to defilement 
 caused by touch. (Nand.) 
 
 13. 'I.e. more than one man can carry, as Baudhayana says.' 
 (Nand.) 
 
 14. The use of the particle fa implies that resin and other objects 
 mentioned by Devala must be included in this enumeration. (Nand.) 
 
 H 2 
 
IOO VISII2VU. XXIII, 17. 
 
 17. The same (when smeared with excrements 
 and the like, are cleansed) by washing. 
 
 18. And so (have the objects mentioned in Sutra 
 14, if defiled without being smeared, to be cleansed 
 by washing), when there is only a small quantity of 
 them ; 
 
 19. Silk and wool, with saline earths ; 
 
 20. (Blankets or plaids) made of the hair of the 
 mountain-goat, with the fruits of the soap plant ; 
 
 21. Clothes made of the bark of trees 1 , with Bel 
 fruit ; 
 
 22. Linen cloth, with white sesamum ; 
 
 23. Likewise, things made of horns, bone, or 
 teeth ; 
 
 24. (Rugs or covers) made of deer's hair, with 
 lotus-seeds ; 
 
 25. Vessels of copper, bell-metal, tin, and lead, 
 with acidulated water ; 
 
 26. Vessels of white copper and iron, with ashes; 
 
 27. Wooden articles, by planing; 
 
 28. Vessels made of fruits (such as cocoa-nuts, 
 bottle-gourds, and Bel fruits), by (rubbing them 
 with) cows' hair. 
 
 29. Many things in a heap, by sprinkling water 
 over them ; 
 
 30. Liquids (such as clarified butter, milk, &c), 
 by straining them ; 
 
 17. 'All the objects mentioned in Sutras 12-16 must be washed, 
 but so as to avoid injuring them, in case they have been defiled by 
 excrements or other such impure substances.' (Nand.) 
 
 21. The term awjupa//a has been rendered in accordance 
 with Nand.'s interpretation, which agrees with Vi^-fianexvara's (on 
 Y. I, 186). Kulluka (on M.V, 120; see the Petersburg Dictionary) 
 appears to refer it to two different sorts of clothes. 
 
 30-37. These Sutras relate to defilement caused by insects, &c. 
 (Nand.) 
 
XXIII, 37- IMPURITY. IOI 
 
 31. Lumps of sugar and other preparations from 
 the sugar-cane l , stored up in large quantities (ex- 
 ceeding a Dro/^a) and kept in one's own house 2 , by 
 water and fire 3 ; 
 
 32. All sorts of salt, in the same manner; 
 
 2)^- Earthern vessels (if smeared with excrements 
 and the like), by a second burning ; 
 
 34. Images of gods (if smeared), by cleansing 
 them in the same way as the material (of which 
 they are made is generally cleansed), and then 
 installing them anew (in their former place). 
 
 35. Of undressed grain let him. remove so much 
 only as has been defiled, and the remainder let him 
 pound in a mortar and wash. 
 
 36. A quantity of prepared grain not exceeding a 
 Dro;/a is not spoiled by being defiled (by dogs, 
 crows, and other unclean animals). 
 
 3J. He must throw away thus much of it only as 
 has been defiled, and must sprinkle over the re- 
 mainder water, into which a piece of gold has been 
 dropped, and over which the Gayatri has been pro- 
 nounced, and must hold it up before a goat (or 
 before a horse) and before the fire. 
 
 31. * Such as raw sugar, candied sugar, &c. — 2 If there is no 
 large quantity of them, they require to be sprinkled with water 
 only; and if they are kept elsewhere than in the house, as if they 
 are exposed for sale in a fair, they require no purification at all. — 
 3 They must be encircled with fire, and sprinkled with water 
 afterwards. (Nand.) 
 
 32. Nand. mentions as the main species of salt, rock-salt, sea- 
 salt, sochal-salt, and -Sambhala-salt. The last term refers perhaps 
 to salt coming from the famous salt-lake of .Sakambhari or Shambar 
 in Rao-putana. 
 
 37. 'A quantity less than a Dro«a having been defiled must be 
 thrown away, as stated by Paras-ara.' (Nand.) One Dro«a = 4 
 AdAakus = 1024 Mush/is or handfuls. The meaning of A^aka, 
 
102 VISH2VU. XXIII, 38. 
 
 3* 
 
 ;8. That (food) which has been nibbled by a bird 
 (except a crow or other such birds that must not 
 be eaten or touched), smelt at by a cow, sneezed on, 
 or defiled by (human) hair, or by insects or worms, 
 is purified by earth scattered over it. 
 
 39. As long as the scent or moisture, caused by 
 any unclean substance, remains on the defiled object, 
 so long must earth and water be constantly applied 
 in all purifications of inanimate objects. 
 
 40. A goat and a horse are pure, as regards their 
 mouths, but not a cow, nor the impure excretions of 
 a man's body ; roads are purified by the rays of the 
 moon and of the sun, and by the winds. 
 
 41. Mire and water upon the high road, that 
 has been touched by low-caste people, by dogs, or 
 by crows, as well as buildings constructed with 
 burnt bricks, are purified by the wind. 
 
 42. For everybody let him (the A/£arya or spiritual 
 guide) carefully direct the performance of purificatory 
 ceremonies, with earth and water, when he has been 
 defiled in the highest degree. 
 
 43. Stagnant water, even if a single cow only has 
 quenched her thirst with it, is pure, unless it is 
 quite filled with (hair or other) unclean objects ; it 
 is the same with water upon a rock (or upon the top 
 of a mountain). 
 
 44. From a well, in which a five-toed animal 
 (whether man or beast, but not one of the five-toed 
 
 however, according to Nand.'s observation, varies in different 
 countries. See Cblebrooke's Essays, I, 533 seq. 
 
 38. In explanation of the term amedhya, ' unclean substance,' 
 Nand. quotes the following passage of Devala, ' Human bones, a 
 corpse, excrements, semen, urine, the menstrual discharge, adeps, 
 sweat, the rheum of the eyes, phlegm, and spirituous liquors are 
 called unclean substances.' 
 
XXIII, 50. IMPURITY. IO 
 
 animals whose flesh may be eaten) l has died, or 
 which has been defiled in the highest degree, he 
 must take out all the waters and dry up the 
 remainder with a cloth. 
 
 45. If it is a well constructed with burnt bricks 
 (or stones,) he must light a fire and afterwards 
 throw Pan/'agavya into it, when fresh water is 
 coming forth. 
 
 46. For small reservoirs of water and for ponds 
 the same mode of purification has been prescribed 
 as for wells, O Earth ; but large tanks (excepting 
 Tirthas) are not defiled (by dead animals, &c.) 
 
 47. The gods have declared, as peculiar to Brah- 
 mawas, three causes effecting purity: if an (existing) 
 impurity has not been perceived by them ; if they 
 sprinkle the object (supposed to be impure) with 
 water ; and if they commend it, in doubtful cases, 
 with their speech, (saying, ' This or that shall be 
 pure.') 
 
 .48. The hand of a (cook or other) artizan, things 
 exposed for sale in a shop (though they may have 
 passed through the hands of many customers), food 
 given to a Brahma^a (by other Brahma^as, or by 
 Kshatriyas, &c, but not by ^udras), and all manu- 
 factories or mines (of sugar, salt, and the like, but not 
 distilleries of spirituous liquor), are always pure. 
 
 49. The mouth of a woman is always pure (for the 
 purpose of a kiss); a bird is pure on the fall of fruit 
 (which he has pecked); a sucking calf (or child), on the 
 flowing of the milk ; a dog, on his catching the deer. 
 
 50. Flesh of an animal which has been killed 
 by dogs is pronounced pure ; and so is that of an 
 
 44. * See LI, 6. 
 
104 VISHJVU. XXIII, 51. 
 
 animal slain by other carnivorous creatures (such as 
 tigers) or by huntsmen such as Aa/z^alas (vSvapa/fas, 
 Kshattrz's, or other low-caste men). 
 
 51. The cavities above the navel must be con- 
 sidered as pure ; those below it are impure ; and so 
 are all excretions that fall from the body. 
 
 52. Flies, saliva dropping from the mouth, a 
 shadow, a cow, an elephant, a horse, sun-beams, 
 dust, the earth, air, fire, and a cat are always pure. 
 
 53. Such drops as fall from the mouth of a man 
 upon any part of his body do not render it impure, 
 nor do hairs of the beard that enter his mouth, 
 nor remnants of his food adhering to his teeth. 
 
 54. Drops which trickle on the feet of a man 
 holding water for others to sip it, are considered as 
 equal to waters springing from the earth : by them 
 he is not soiled. 
 
 55. He who is anyhow touched by anything im- 
 pure, while holding things in his hands, is purified 
 by sipping water, without laying the things on the 
 ground. 
 
 51. There are, according to Indian views, nine cavities or aper- 
 tures of the body : the mouth, the two ears, the two nostrils, the 
 two eyes, and the organs of excretion and generation. The two 
 last are impure, the rest are pure. 
 
 55. Nand. and Kulltika (on M. V, 143) explain that hasta, 
 ' hand,' here means ' arm,' as it would be impossible to sip water 
 without usin? the hand. The former adds that, if the things are 
 being carried with the hand, they must be placed in the cavity 
 formed by the fore-arm. He refutes the opinion of the ' Eastern 
 Commentators,' who, arguing from another Smre'ti, contend that 
 the things have to be placed on the ground and to be sprinkled 
 with water ; and he further tries to account for the seemingly con- 
 tradictory rules propounded by VasishMa (Benares ed., Ill, 43) and 
 Gautama (I, 28) by explaining that a large quantity of things 
 should be laid on the ground, and a small quantity placed upon 
 
XXIII, (5o. IMPURITY. I05 
 
 56. A house is purified by scouring it with a 
 broom and plastering the ground with cow-dung, 
 and a manuscript or book by sprinkling water over 
 it. Land is cleansed by scouring, by plastering it 
 with cow-dung, 
 
 57. By sprinkling 1 , by scraping, by burning, or 
 by letting cows (or goats) pass (a day and a night) 
 on it. Cows are auspicious purifiers, upon cows 
 depend the worlds, 
 
 58. Cows alone make sacrificial oblations possible 
 (by producing sacrificial butter), cows take away 
 every sin. The urine of cows, their dung, clarified 
 butter, milk, sour milk, and Goro/'ana : 
 
 59. Those six excellent (productions) of a cow are 
 always propitious. Drops of water falling from the 
 horns of a cow are productive of religious merit, and 
 have the power to expiate all sins (of those who 
 bathe in, or rub themselves with, them). 
 
 60. Scratching the back of a cow destroys all 
 guilt, and giving her to eat procures exaltation in 
 heaven. 
 
 some other limb, and further, that food should always be placed on 
 the ground, but that a garment, a stick, and the like should be kept 
 in the hand. Compare Dr. Biihler's note on Gaut. loc. cit. It 
 may be remarked, incidentally, that Nand. quotes the reading 
 u/W7/ish/o 'nidhaya in the passage of Gautama referred to. 
 
 56. ' The term pustaka refers to MSS. or books, whether made 
 of palm leaves, or of prepared hemp, or of prepared reeds (.rara).' 
 (Nand.) It may be that Nand. means by the last term a sort of 
 paper, though paper is usually called by its Arabian name (kagad) in 
 Indian works. See regarding the materials used for writing in 
 ancient India, Burnell's Palaeography, p. 84 seq. (2nd ed.) 
 
 57. 1 The term seka, ' sprinkling,' either refers to the earth 
 being sprinkled by rain, or to Pan^agavya being poured over it. 
 (Nand.) 
 
 58. GoroX'ana is a bright yellow pigment which is said to be 
 prepared from the urine or bile of a cow. 
 
106 VISHNU. XXIII, 61. 
 
 61. In the urine of cows dwells the Ganges, pros- 
 perity (dwells) in the dust (rising from their couch), 
 good fortune in cow-dung, and virtue in saluting 
 them. Therefore should they be constantly saluted. 
 
 XXIV. 
 
 i. Now a Brahmaz/a may take four wives in the 
 direct order of the (four) castes ; 
 
 2. A Kshatriya, three ; 
 
 3. A VaLsya, two; 
 
 4. A .Sudra, one only. 
 
 5. Among these (wives), if a man marries one of 
 his own caste, their hands shall be joined. 
 
 6. In marriages with women of a different class, 
 a Kshatriya bride must hold an arrow in her hand ; 
 
 7. A Vaisya bride, a whip ; 
 
 8. A 6iidra bride, the skirt of a mantle. 
 
 9. No one should marry a woman belonging to 
 the same Gotra, or descended from the same Rtshl 
 ancestors, or from the same Pravaras. 
 
 XXIV. 1-4. Weber, Ind. Stud. X, 21, 74; M. Ill, 12-14: Y.I, 
 56, 57- — 5- M. Ill, 43 ; Y. I, 62. — 6-8. M. Ill, 44 ; Y. I, 62. 
 — 9, 10. Weber loc. cit. 75 ; M. Ill, 5 ; Y. I, 53 ; Apast. II, 5, 1 1, 
 15, 16 ; Gaut. IV, 2-5. — 12-16. M. Ill, 8. — 12. Y. I, 53. — 
 17-26. M. Ill, 20, 21, 27-34; Y. I, 58-61; Apast. II, 5, 11, 17- 
 11,5,12,2; Gaut. IV, 6-13. — 27, 28. M. Ill, 23-26, 39; Apast. 
 II, 5, 12, 3; Gaut. IV, 14, 15. — 29-32. M. Ill, 37, 38; Y. I, 
 58-60; Gaut. IV, 30-33. — 38. M. V, 151 ; Y. I, 63. — 39. Y I, 
 63. — 40. M. IX, 90 ; Y. I, 64. — 41. M. IX, 93. 
 
 1. This chapter opens the section on Sawskaras or sacraments, 
 i. e. the ceremonies on conception and so forth. (Nand.) This 
 section forms the second part of the division treating of A/iara. 
 See above, XIX. 
 
 9. According to Nand., the term Gotra refers to descent from one 
 of the seven i?;shis, or from Agastya as the eighth ; the term Arsha 
 (7?/shi ancestors), to descent from the Arsh/ishewas or Mudgalas, 
 
XXIV, 22. WOMEN. IO/ 
 
 10. Nor (should he marry) one descended from 
 his maternal ancestors within the fifth, or from his 
 paternal ancestors within the seventh degree ; 
 
 11. Nor one of a low family (such as an agricul- 
 turer's, or an attendant of the king's family) ; 
 
 12. Nor one diseased; 
 
 13. Nor one with a limb too much (as e. g. having 
 six fingers) ; 
 
 14. Nor one with a limb too little ; 
 
 15. Nor one whose hair is decidedly red ; 
 
 16. Nor one talking idly. 
 
 1 7. There are eight forms of marriage : 
 
 18. The Brahma, Daiva, Arsha, Pra^apatya, Gan- 
 dharva, Asura, Rakshasa, and PaLfa/£a forms. 
 
 19. The gift of a damsel to a fit bridegroom, who 
 has been .invited, is called a Brahma marriage. 
 
 20. If she is given to a Ritv\g (priest), while he 
 is officiating at a sacrifice, it is called a Daiva 
 marriage. 
 
 21. If (the giver of the bride) receives a pair of 
 
 A m 
 
 kine in return, it is called an Arsha marriage. 
 
 22. (If she is given to a suitor) by his demand, it 
 is called a Pra^apatya marriage. 
 
 or from some other subdivision of the Bhr/gus or Ahgirasas, 
 excepting the Cramadagnas, Gautamas, and Bharadva^as ; and the 
 term Pravara, to the Mantrakrz'ts of one's own race, i. e. the ances- 
 tors invoked by a Brahma«a at the commencement of a sacrifice. 
 Nand.'s interpretation of the last term is no doubt correct; but it 
 seems preferable to take Gotra in the sense of ' family name ' 
 (laukika gotra), and to refer the term samanarsba to descent from 
 the same i?/shi (vaidika gotra). See Dr. Buhler's notes on Apast. 
 II, 5, 11, 15, and Gaut. XVIII, 6; Max Miiller, History of Ancient 
 Sanskrit Literature, pp. 379-388 ; Weber, Ind. Stud. X, 69-81. If 
 arsha were connected with pravara, the whole compound sama- 
 narshapravara would denote ' a woman descended from the same 
 7?/shi ' = samanarsha, Y. I, 53, and samanapravara, Gaut. XVIII, 6. 
 
108 VISH2VU. 
 
 XXIV, 23. 
 
 23. A union between two lovers, without the 
 consent of mother and father, is called a Gandharva 
 
 marriage. 
 
 24. If the damsel is sold (to the bridegroom), it 
 is called an Asura marriage. 
 
 25. If he seizes her forcibly, it is called a Rak- 
 shasa marriage. 
 
 26. If he embraces her in her sleep, or while she 
 is unconscious, it is called a PaiicLfca marriage. 
 
 27. Among those (eight forms of marriage), the 
 four first forms are legitimate (for a Brahmawa) ; 
 
 28. And so is the Gandharva form for a Ksha- 
 triya. 
 
 29. A son procreated in a Brahma marriage re- 
 deems (or sends into the heavenly abodes hereafter 
 mentioned) twenty-one men (viz. ten ancestors, ten 
 descendants, and him who gave the damsel in 
 marriage). 
 
 30. A son procreated in a Daiva marriage, four- 
 teen ; 
 
 31. A son procreated in an Arsha marriage, 
 seven ; 
 
 32. A son procreated in a Pra^apatya marriage, 
 four. 
 
 33. He who gives a damsel in marriage according 
 to the Brahma rite, brings her into the world of 
 Brahman (after her death, and enters that world 
 himself). 
 
 34. (He who gives her in marriage) according to 
 the Daiva rite, (brings her) into Svarga (or heaven, 
 and enters Svarga himself). 
 
 35. (He who gives her in marriage) according to 
 the Arsha rite, (brings her) into the world of Vish/zu 
 (and enters that world himself). 
 
XXIV, 41- WOMEN. IO9 
 
 36. (He who gives her in marriage) according to 
 the Pra^apatya rite, (brings her) into the world of the 
 gods (and enters that world himself). 
 
 3 J. (He who gives her in marriage) according to 
 the Gandharva rite, will go to the world of Gan- 
 dharvas. 
 
 38. A father, a paternal grandfather, a brother, a 
 kinsman, a maternal grandfather, and the mother 
 (are the persons) by whom a girl may be given in 
 marriage. 
 
 39. On failure of the preceding one (it devolves 
 upon) the next in order (to give her in marriage), in 
 case he is able. 
 
 40. When she has allowed three monthly periods 
 to pass (without being married), let her choose a 
 husband for herself; three monthly periods having 
 passed, she has in every case full power to dispose 
 of herself (as she thinks best). 
 
 41. A damsel whose menses begin to appear 
 (while she is living) at her father's house, before she 
 has been betrothed to a man, has to be considered 
 as a degraded woman : by taking her (without the 
 consent of her kinsmen) a man commits no wrong. 
 
 39. Regarding the causes effecting legal disability, such as love, 
 anger, &c, see Narada 3, 43. 
 
 40. Nand., arguing from a passage of Baudhayana (see also M. 
 IX, 90), takes ritu, ' monthly period,' as synonymous with varsha, 
 'year.' But rz'tu, which occurs in two other analogous passages also 
 (Gaut. XVIII, 20, and Narada XII, 24), never has that meaning. 
 
 41. Nand. observes, that the rules laid down in this and the 
 preceding -Sloka refer to young women of the lower castes only. 
 Nowadays the custom of outcasting young women, who have not 
 been married in the proper time, appears to be in vogue in Brah- 
 manical families particularly. Smrz'ti passages regarding the ille- 
 gality of marriages concluded with such women have been collected 
 by me, Uber die rechtl. Stellung der Frauen, p. 9, note 17. The 
 
HO VISHJVU. XXV, i. 
 
 XXV. 
 
 i. Now the duties of a woman (are as follows): 
 
 2. To live in harmony with her husband ; 
 
 3. To show reverence (by embracing their feet 
 and such -like attentions) to her mother-in-law, 
 father-in-law, to Gurus (such as elders), to divinities, 
 and to guests ; 
 
 4. To keep household articles (such as the win- 
 nowing basket and the rest) in good array; 
 
 5. To maintain saving habits; 
 
 6. To be careful with her (pestle and mortar and 
 other) domestic utensils; 
 
 7. Not to practise incantations with roots (or 
 other kinds of witchcraft) ; 
 
 8. To observe auspicious customs ; 
 
 9. Not to decorate herself with ornaments (or 
 to partake of amusements) while her husband is 
 absent from home ; 
 
 10. Not to resort to the houses of strangers 
 (during the absence of her husband) ; 
 
 custom of Svayawvara or ' self-choice/ judging from the epics, 
 was confined to females of the kingly caste, and in reality was no 
 doubt of very rare occurrence. 
 
 XXV. 1-13. Colebrooke, Dig. IV, 2, XCII. — 2. M.V, 154; 
 Y. I, 77. — 3. Y. I, 83. — 4-6. M.V, 150 ; Y. I, 83. - 9, 10. 
 M. IX, 75; Y. I, 84. — 12, 13. M.V, 148; IX, 3; Y. 1,85; Gaut. 
 XVIII, 1. — 14. M.V, 158; Colebrooke, Dig. IV, 3, CXXXIII.— 
 15. M.V, 155. — 17. M.V, 160. 15 is also found in the Mar- 
 kawfleya-punwa XVI, 61, and, in a modified form, in other works. 
 See Bohtlingk, Ind. Spriiche, 3686, 3679. 16 is also found, in a 
 modified form, in Vr/'ddha/fca/zakhya's Proverbs XVII, 9 ; and 1 7 
 in .Sarhgadhara's Paddhati, Sada^ara, 10. See Bohtlingk, Ind. 
 Spriiche, 3900, 4948. 
 
 10. 'Strangers' means any other persons than her parents-in-law, 
 her brother, maternal uncle, and other near relatives. (Nand.) 
 
XXVI, i. WOMEN. I I I 
 
 ii. Not to stand near the doorway or by the 
 windows (of her house) ; 
 
 12. Not to act by herself in any matter ; 
 
 13. To remain subject, in her infancy, to her 
 father; in her youth, to her husband; and in her 
 old age, to her sons. 
 
 14. After the death of her husband, to preserve 
 her chastity, or to ascend the pile after him. 
 
 15. No sacrifice, no penance, and no fasting is 
 allowed to women apart from their husbands ; to 
 pay obedience to her lord is the only means for a 
 woman to obtain bliss in heaven. 
 
 16. A woman who keeps a fast or performs a 
 penance in the lifetime of her lord, deprives her 
 husband of his life, and will go to hell. 
 
 1 7. A good wife, who perseveres in a chaste life 
 after the death of her lord, will go to heaven like 
 (perpetual) students, even though she has no son. 
 
 XXVI. 
 
 i. If a man has several wives of his own caste, 
 
 14. Nand. states that the self-immolation of widows (Sattee) is a 
 specially meritorious act, and not obligatory. Besides, he quotes 
 several passages from other Smr/tis and from the B/7'hannaradiya- 
 pura//a, to the effect that in case the husband should have died 
 abroad, a widow of his, who belongs to the Brahma«a caste, may 
 not commit herself to the flames, unless she can reach the place, 
 where his corpse lies, in a day ; and that one who is in her courses, 
 or pregnant, or whose pregnancy is suspected, or who has an infant 
 child, is also forbidden to burn herself with her dead husband. 
 English renderings of all the texts quoted by Nand. may be found 
 in Colebrooke's Essay on the Duties of a Faithful Hindu Widow. 
 See also above, XX, 39. Nand., arguing from a passage of Bau- 
 dhayana, takes the particle va, ' or/ to imply that the widow is at 
 liberty to become a female ascetic instead of burning herself. 
 
 XXVI. 2. M. IX, 86. — 4. M. IX, 87. — 1-4. Colebrooke, Dig. 
 
112 VISH2VU. XXVI, 2. 
 
 he shall perform his religious duties together with 
 the eldest (or first-married) wife. 
 
 2. (If he has several) wives of divers castes (he 
 shall perform them) even with the youngest wife if 
 she is of the same caste as himself. 
 
 3. On failure of a wife of his own caste (he shall 
 perform them) with one belonging to the caste next 
 below his own ; so also in cases of distress (i. e. 
 when the wife who is equal in caste to him hap- 
 pens to be absent, or when she has met with a 
 calamity) ; 
 
 4. But no twice-born man ever with a 6udra 
 wife. 
 
 5. A union of a twice-born man with a .Sudra 
 wife can never produce religious merit ; it is from 
 carnal desire only that he marries her, being blinded 
 by lust. 
 
 6. Men of the three first castes, who through 
 folly marry a woman of the lowest caste, quickly 
 degrade their families and progeny to the state of 
 •Sudras. 
 
 7. If his oblations to the gods and manes and 
 (his hospitable attentions) to guests are offered 
 principally through her hands, the gods and manes 
 (and the guests) will not eat such offerings, and he 
 will not go to heaven. 
 
 XXVII. 
 1. The Nishekakarman (ceremony of impregna- 
 
 IV, 1, XLIX. — 5-7. M. Ill, 12, 14, 15, 18; Y. I, 56; Weber, 
 Ind. Stud. X, 74.-7. Colebrooke, Dig. IV, 1, LII. 
 
 XXVII. 1-14. Asv. I, 4-18; Gobh. II, 1-9; Par. I, 4-II, 1; 
 iSarikh. I, 12-28 ; M. II, 29-35, 66, 67; Y. I, n-13 ; Gaut. VIII, 
 14. — 15-24, 26, 27. Weber, Ind. Stud. X, 21; M. II, 38-47; Y. I, 
 
XXVII, p- SACRAMENTS. I I 
 
 J 
 
 tion) must be performed when the season fit for 
 procreating children l distinctly appears (for the first 
 time). 
 
 2. The Pu;/zsavana (ceremony to cause the birth 
 of a male) must be performed before the embryo 
 begins to move. 
 
 3. The Simantonnayana (ceremony of parting 
 the hair) should take place in the sixth or eighth 
 month (of pregnancy). 
 
 4. The £7atakarman (birth-ceremony) should take 
 place on the birth of the child. 
 
 5. The Namadheya (naming-rite) must be per- 
 formed as soon as the term of impurity (caused by 
 the birth of the child) is over. 
 
 6. (The name to be chosen should be) auspicious 
 in the case of a Brahma^a ; 
 
 7. Indicating power in the case of a Kshatriya ; 
 
 8. Indicating wealth in the case of a Vai^ya ; 
 
 9. Indicating contempt in the case of a .5udra. 
 
 M, 37> 3 8 ; Apast. I, 1, 1, 18-21; I, 1, 2, 33-3, 6; Gaut. I, 5, 11- 
 26. — 25. Weber, Ind. Stud. X, 22 ; M. II, 49 ; Y. I, 30; Apast. I, 
 1, 3, 28-30 ; Gaut. II, 36. — 28, 29. M. II, 174, 64. 
 
 r. 1( Garbha' here means ' rz'tu,' i.e. the time favorrable for pro- 
 creation, following immediately upon the menstrual evacuation, and 
 the above ceremony should be performed once only, in order to 
 consecrate the mother once for all. (Nand.) 
 
 2, 3. The embryo begins to move in the fourth month of 
 pregnancy, and the Puwsavana must be performed in the second 
 or third month of every pregnancy. Thus Nand., who combats 
 expressly the opinion that this ceremony has the consecration of 
 the mother, and not the consecration of the foetus, for its object. 
 Regarding the Simantonnayana he seems to consider both views 
 as admissible. According to the former view it would have to be 
 performed only once, like the Nishekakarman. 
 
 6-9. Nand. quotes as instances of such names : 1. Lakshmi- 
 dhara; 2. Yudhish///ira ; 3. Arthapati; 4.Lokadasa; or (observing, 
 
 [7] I 
 
ii4 
 
 VISIUVU. XXVII, 10. 
 
 10. The Adityadarcana (ceremony of taking the 
 child out to see the sun) should take place in the 
 fourth month (after birth). 
 
 1 1. The Annapra^ana (ceremony of first feeding) 
 should take place in the sixth month. 
 
 1 2. The A'udakarawa (tonsure rite) should take 
 place in the third year 1 . 
 
 13. For female children the same ceremonies, 
 (beginning with the birth ceremony, should be per- 
 formed, but) without Mantras. 
 
 14. The marriage ceremony only has to be per- 
 formed with Mantras for them. 
 
 15. The initiation of Brahmawas (should take 
 place) in the eighth year after conception l ; 
 
 16. Of Kshatriyas, in the eleventh year after 
 conception 1 ; 
 
 1 7. Of Vaisyas, in the twelfth year after con- 
 ception * ; 
 
 18. Their girdles should be made of Mun^a 
 grass, a bow-string, and Balba^a (coarse grass) 
 respectively. 
 
 19. Their sacrificial strings and their garments 
 should be made of cotton, hemp, and wool re- 
 spectively. 
 
 at the same time, another rule regarding the second part of a com- 
 pound name), 1. Vishtfiwarman ; 2. Bhimavarman ; 3. Devagupta; 
 
 4. Dharmadasa. 
 
 10. According to Nand., who quotes a passage ofYama in 
 support of his opinion, this Sutra has to be divided into two, which 
 would, however, require several words to complete their sense, the 
 import of the first being, that the child should be taken out to see 
 the sun in the third month, and to see the moon in the fourth 
 month. See the Introduction. 
 
 12. * ' The third year,' i. e. either after conception, or after birth. 
 (Nand.) 
 
 15-17. ' Nand., ' or after birth.' See Par. and Asv. loc. cit. 
 
XXVII, 29. SACRAMENTS. II5 
 
 20. The skins (which they wear) should be those 
 of a black antelope, of a tiger, and of a he-goat 
 respectively. 
 
 21. Their staves should be made of Palara, Kha- 
 dira, and Udumbara wood respectively. 
 
 22. Their staves should be of such a length 
 as to reach the hair, the forehead, and the nose 
 respectively. 
 
 23. Or all (kinds of staves may be used for all 
 castes indiscriminately). 
 
 24. And they should not be crooked, nor should 
 the bark be stripped off. 
 
 25. In begging alms, they should put in the word 
 ' Lady' at the beginning, in the middle, and at the 
 end of their request (according to their caste). 
 
 26. The ceremony of initiation must not be de- 
 layed beyond the sixteenth year in the case of a 
 Brahma;za ; beyond the twenty-second, in the case 
 of a Kshatriya ; and beyond the twenty-fourth, in 
 the case of a VaLsya. 
 
 27. After that, the youths belonging to any of 
 those three castes, who have not been initiated 
 at the proper time, are excluded from initiation, 
 and contemned by the twice-born, and are called 
 Vratyas. 
 
 28. That skin, that cord, that girdle, that staff, 
 and that garment which has been given to any one 
 (on his initiation), that he must for ever wear when 
 performing any religious observance. 
 
 29. His girdle, his skin, his staff, his string, and 
 his ewer he must throw into the water when broken 
 (or spoiled by use), and receive others consecrated 
 with Mantras. 
 
 1 2 
 
I 16 VISH2VU. XXVIII, 1. 
 
 XXVIII. 
 
 1. Now 1 students shall dwell at their Guru's 
 (spiritual teacher's) house. 
 
 2. They shall recite their morning and evening 
 prayers. 
 
 3. (A student) shall mutter the morning prayer 
 standing, and the evening prayer sitting. 
 
 4. He shall perform twice a day (in the morn- 
 ings and evenings) the religious acts of sprinkling 
 the ground (round the altar) and of putting fuel 
 on the fire. 
 
 5. He must plunge into the waters like a stick. 
 
 XXVIII. passim. Asv. Grihya-s. I, 22 ; III, 7-9 ; Gobh. Gr/hya-s. 
 II, 10, 42-III, 4 ; Par. Gnhya-s. II, 4-6 ; Sankh. Grzhya-s. II, 6, 9- 
 12; III, 1. — 1. Apast. I, 1, 2, 11.— 3. M.II, 101 ; Y. I, 24, 25; 
 Gaut. II, 11. — 4. M. II, 108 ; Y. I, 25 ; Apast. I, 1, 4, 16. — 5. 
 Apast. I, 1, 2, 30. — 6, 7. M. II, 73, 182 ; Y. I, 27 ; Apast. I, 2, 
 5, 27 ; I, 1, 4, 23 ; Gaut. I, 54 ; II, 29, 30. — 8. M. II, 41-47 ; Y. I, 
 29; Apast. I, 1,2, 33-I, 1, 3, 10; Gaut. I, 15, 16, 22.-9, I0 - M - 
 
 II, 183, 184, 51; Y. I, 29, 31 ; Apast. I, 1, 3, 25, 32; Gaut. II, 
 35, 37-39- — "> I2 - M - n > m-179, &c-; Y.I, 33, &c; Apast. 
 I, 1, 2, 23-28, &c; Gaut. II, 13, &c— 13-23. M. II, 194, 71,72, 
 122-124, 195-198; Apast. I, 2, 4, 28; I, 2, 5, 12, 23; I, 2,6, 
 5-9,14; Gaut. II, 21, 25-28; I, 52; II, 14.— 17. Y.I, 26.— 
 24-26. M. II, 199, 200. — 27, 28. M. II, 204; Apast. I, 2, 8, 11, 
 13. — 29, 30. M. II, 205; Apast. I, 2, 8, 19-21.— 31-33. M. II, 
 208, 209; Apast. I, 2, 7, 28, 30 ; Gaut. II, 31, 32. — 34736- M - 
 
 III, 2 ; II, 168. — 37-40. M. II, 169-172 ; Y. II, 39 ; Apast. I, 
 1, 1, 15-17; Gaut. I, 8. — 41. M. II, 219; Apast. 1, 1, 2, 31, 32 ; 
 Gaut. I, 27. — 42. M. II, 245; Y. I, 51 ; Apast. I, 11, 30, 1; Gaut. 
 IX, 1. — 43-46- M. II, 243, 247, 248; Y. I, 49; Apast. I, 2, 4, 
 29 ; Gaut. II, 5-8.-47- M. II, 249; Gaut. Ill, 9.-48-53. M. 
 XI, 121, 123, 124; II, 181, 187, 220. — 51, 52. Y. Ill, 278, 281; 
 Gaut. XXIII, 20. 
 
 1. 1( I.e. after the performance of the initiation ceremony.' (Nand.) 
 
 5. The sense of this injunction, according to Nand., is, that he 
 
 must not pronounce any bathing Mantras. But more probably it 
 
XXVIII, 15- STUDENTSHIP. I I 7 
 
 6. Let him study when called (by his teacher). 
 
 7. He shall act so as to please his Guru (spiritual 
 teacher) and to be serviceable to him. 
 
 8. He shall wear his girdle, his staff, his skin, and 
 his sacrificial string. 
 
 9. He shall go begging at the houses of virtuous 
 persons, excepting those of his Guru's (and of his 
 own) relatives. 
 
 10. He may eat (every morning and evening) 
 some of the food collected by begging, after having 
 received permission to do so from his Guru. 
 
 11. He must avoid 6raddhas, factitious salt, food 
 turned sour l , stale food, dancing, singing, women, 
 honey, meat, ointments, remnants of the food (of 
 other persons than his teacher), the killing of living 
 beings, and rude speeches. 
 
 12. He must occupy a low couch. 
 
 13. He must rise before his Guru and go to rest 
 after him. 
 
 14. He must salute his Guru, after having per- 
 formed his morning devotion. 
 
 15. Let him embrace his feet with crossed hands, 
 
 A. 
 
 is meant, that he shall swim motionless like a stick (see Apast. I, 
 1, 2, 30, with Dr. Biihler's note). According to a third explana- 
 tion, which is mentioned both by Haradatta and by Devapala in 
 his Commentary on the Kanaka Gr/hya-sutra, the sense would be, 
 that he is not allowed, while bathing, to rub his skin, in order to 
 clean himself, with bathing powder and the like. 
 
 11. * Nand. interprets jukta, ' food turned sour,' by 'rude 
 speeches,' because if taken in its other meaning, it would be 
 included in the next term, paryushita, ' stale food.' However, if 
 Nand.'s interpretation were followed, it would coincide with the last 
 term of this enumeration, ajlila, ' rude speeches;' and its position 
 between two articles of food renders the above interpretation more 
 plausible. 
 
Il8 VISH2VU. XXVIII, 16. 
 
 1 6. The right foot with his right hand, and the 
 left foot with his left. 
 
 17. After the salutation (abhivadaye, 'I salute') 
 he must mention his own name and add the word 
 ' bhos' (Venerable Sir) at the end of his address. 
 
 18. He must not speak to his Guru while he is 
 himself standing, or sitting, or lying, or eating, or 
 averting his face. 
 
 19. And let him speak, if his teacher sits, stand- 
 ing up; if he walks, advancing towards him ; if he is 
 coming near, meeting him ; if he runs, running after 
 him; 
 
 20. If his face is averted, turning round so as to 
 face him ; 
 
 21. If he is at some distance, approaching him; 
 
 22. If he is in a reclining position, bending to 
 him ; 
 
 23. Let him not sit in a careless attitude (such 
 as e. g. having a cloth tied round his legs and knees, 
 while sitting on his hams) before the eyes of his 
 teacher. 
 
 24. Neither must he pronounce his mere name 
 (without adding to it the word Sri or a similar term 
 at the beginning). 
 
 25. He must not mimic his gait, his manner, his 
 speech, and so on. 
 
 26. Where his Guru is censured or foully belied, 
 there let him not stay. 
 
 27. Nor must he sit on the same seat with him, 
 
 28. Unless it be on a rock 1 , on a wooden bench, 
 in a boat, or in a carriage. 
 
 28. l Thus according to Kulluka (on M. II, 204). Nand. takes 
 the term .rilaphalaka as a compound denoting ' a stone seat.' 
 
XXVI1I,40. STUDENTSHIP. II9 
 
 29. If his teacher's teacher is near, let him be- 
 have towards him as if he were his own teacher. 
 
 30. He must not salute his own Gurus without 
 his teacher's leave. 
 
 31. Let him behave towards the son of his 
 teacher, who teaches him the Veda, as towards his 
 teacher, even though he be younger or of an equal 
 age with himself ; 
 
 32. But he must not wash his feet, 
 
 33. Nor eat the leavings of his food. 
 
 34. Thus let him acquire by heart one Veda, or 
 two Vedas, or (all) the Vedas. 
 
 35. Thereupon, the Vedaiigas (that treating of 
 phonetics and the rest) \ 
 
 36. He who, not having studied the Veda, applies 
 himself to another study, will degrade himself, and 
 his progeny with him, to the state of a 6udra. 
 
 37. From the mother is the first birth; the 
 second, from the girding with the sacrificial string. 
 
 38. In the latter, the Savitri hymn 1 is his mother, 
 and the teacher his father. 
 
 39. It is this which entitles members of the three 
 higher castes to the designation of ' the twice-born.' 
 
 40. Previous to his being girded with the sacri- 
 ficial string, a member of these castes is similar to a 
 .Sudra (and not allowed to study the Veda). 
 
 30. Nand. here interprets Guru by ' a paternal uncle and the 
 rest.' 
 
 31. This rule refers to a son of his spiritual teacher, who teaches 
 him one or two chapters of the Veda, while the teacher himself is 
 gone out for bathing or some such reason. Va, ' or,' is added in 
 order to include a son of the teacher, who is himself a pupil, as 
 Manu (II, 208) says. (Nand.) 
 
 35. * See Max Miiller, Ancient Sanskrit Literature, p. 108 seq. 
 38. * Rig-veda III, 62, 10. 
 
120 VISHiVU. XXVIII, 41. 
 
 41. A student shall shave all his hair, or wear it 
 tied in one lock. 
 
 42. After having mastered the Veda, let him take 
 leave of his teacher and bathe, after having pre- 
 sented him with a gift. 
 
 43. Or let him spend the remainder of his life at 
 his teacher's house. 
 
 44. If, while he is living there, his teacher should 
 die, let him behave to his teacher's son as towards 
 his teacher himself; 
 
 45. Or 2 towards one of his wives, who is equal 
 to him in caste. 
 
 46. On failure of such, let him pay homage to the 
 fire, and live as a perpetual student. 
 
 47. A Brahma^a who passes thus without tiring 
 (of the discharge of his duties) the time of his stu- 
 dentship will attain to the most exalted heavenly 
 abode (that of Brahman) after his death, and will 
 not be born ao-ain in this world. 
 
 48. A voluntary effusion of the semen by a twice- 
 born youth (in sexual intercourse with a woman), 
 during the period of his studentship, has been pro- 
 nounced a transgression of the rule prescribed for 
 students by expounders of the Vedas well acquainted 
 with the system of duties. 
 
 49. Having loaded himself with that crime, he 
 must go begging to seven houses, clothed only with 
 the skin of an ass, and proclaiming his deed. 
 
 A. 
 
 42. After the solemn bath (see Ajv. Ill, 8, 9 ; Gobh. Ill, 4 ; 
 Par. II, 6 ; .Sankh. Ill, 1), which terminates the period of student- 
 ship, the student, who is henceforth called Snataka, ' one who has 
 bathed,' is allowed to return home. 
 
 45. ] According to Nand., the particle va, 'or,' is used in order 
 to include another alternative, that of living with an old fellow- 
 student, as directed by Gautama, III, 8. 
 
XXIX, r. STUDENTSHIP. 1 2 1 
 
 50. Eating once a day only a meal consisting of 
 the alms obtained at those (houses), and bathing at 
 the three Savanas (dawn, noon, and evening), he will 
 be absolved from guilt at the end of the year. 
 
 51. After an involuntary effusion of the semen 
 during sleep, a twice-born student must bathe (on 
 the next morning), worship the sun (by offerings of 
 perfumes and the like), and mutter three times the 
 Mantra, 'Again shall my strength return to me 1 .' 
 
 52. He who for seven days omits to collect alms 
 and to kindle the sacred fire, must perform the 
 penance of an Avakir/nn (breaker of his vow), pro- 
 vided that he has not been prevented from the dis- 
 charge of his duties by an illness. 
 
 53. If the sun should rise or set while a student 
 is purposely indulging in sleep, ignoring (the pre- 
 cepts of law), he must fast for a day, muttering (the 
 Gayatri one thousand and eight times). 
 
 XXIX. 
 
 1. He who having initiated a youth and in- 
 structed him in the Vratas 1 , teaches him (one branch 
 of) the Veda (together with its Angas, such as that 
 relating to phonetics, and the rest) is called AMrya 
 (teacher). 
 
 A 
 
 51. l Taitt. Ara;zy. I, 30. 
 
 XXIX. 1. Apast. I, 1, 1, 13; Gaut. I, 9. — 1-3. M. II, 140- 
 M3; Y - 1,34,35- — I-10. M.II, in, 112, 114, 115.— 9, 10. See 
 
 Biihler, Introd. to Digest, p. xxix. 
 
 1. The Vratas of a student are certain observances to be kept 
 by him before he is admitted to the regular course of study of the 
 Veda, and again before he is allowed to proceed to the study of 
 the Mahanamni verses and to the other higher stages of Vedic 
 learning. See, particularly, vSahkh. II, 1 1, 12, with Dr. Oldenberg's 
 note (Ind. Stud. XV, 139). 
 
122 VISH2VU. XXIX, 2. 
 
 2. He who teaches him (after he has been initiated 
 by another) either (an entire branch of the Veda) in 
 consideration of a fee, or part of a Veda (without 
 taking a fee), is called Upadhyaya (sub-teacher). 
 
 3. He who performs sacrifices (whether based 
 upon 6Yuti or upon Smrzt'i) is called Ritv'xg (officiat- 
 ing priest). 
 
 4. He must not engage a priest for the per- 
 formance of sacrifices without having ascertained 
 (his descent, character, and conduct). 
 
 5. Neither must he admit to his teaching (one 
 whom he does not know). 
 
 6. And he must not initiate such a one. 
 
 7. If one answers improperly, or the other asks 
 improperly \ that one (or both) will perish or incur 
 hatred. 
 
 8. If by instructing a pupil neither religious merit 
 nor wealth are acquired, and if no sufficient atten- 
 tion is to be obtained from him (for his teacher's 
 words), in such soil divine knowledge must not be 
 sown : it would perish like fine seed in barren soil. 
 
 9. The deity of sacred knowledge approached 
 a Brahma^a (and said to him), ' Preserve me, I am 
 thy treasure, reveal me not to a scorner, nor to a 
 wicked man, nor to one of uncontrolled passions : 
 thus I shall be strong- 
 
 10. 'Reveal me to him, as to a keeper of thy 
 gem, O Brahma;2a, whom thou shalt know to be 
 pure, attentive, possessed of a good memory, and 
 chaste, who will not grieve thee, nor revile thee.' 
 
 7. 1 A proper question is, e.g. if the pupil modestly says, 'I 
 don't know about this, therefore I want to be instructed.' An im- 
 proper question is, e.g. if he says, 'Why do you pronounce this thus 
 wrongly?' An improper answer is an answer to an improper 
 question. (Nand.) 
 
XXX, 5. STUDENTSHIP. 1 2 ^ 
 
 .) 
 
 XXX. 
 
 i. After having performed the Upakarman cere- 
 mony on the full moon of the month Sra.va.ua., or of 
 the month Bhadra, the student must (pass over the 
 two next days without studying, and then) study for 
 four months and a half. 
 
 2. After that, the teacher must perform out of 
 town the ceremony of Utsarga for those students 
 (that have acted up to this injunction) ; but not for 
 those who have failed to perform the ceremony of 
 Upakarman. 
 
 3. During the period (subsequent upon the cere- 
 mony of Upakarman and) intermediate between it 
 and the ceremony of Utsarga, the student must read 
 the Vedaheas. 
 
 4. He must interrupt his study for a day and a 
 night on the fourteenth and eighth days of a month l . 
 
 5. (He must interrupt his study for the next day 
 
 XXX. 1-33. Weber, Ind. Stud. X,i3o-i34; Nakshatras II, 322, 
 338-339; M. IV, 95-123; 11,71,74; Y.I, 142-151; Apast.1,3,9- 
 1 1 ; Gaut. XVI; I, 51, 53. — 33-38. Asv. Ill, 3, 3; M. II, 107; Y. I, 
 41-46. — 41, 42. M. II, 116. — 43-46. M. II, 117, 146-148, 144. 
 
 1-3. The annual course of Vedic studies opens with a ceremony 
 called Upakarman, and closes with a ceremony called Utsarga. 
 The latter, according to the rule laid down in Sutra 1, would fall 
 upon the first day of the moon's increase, either in Pausha or in 
 Magna. Nand. states that those students who have not per- 
 formed the Upakarman ceremony in due time must perform a 
 penance before they can be admitted to the Utsarga ; nor must 
 those be admitted to it who have failed to go on to the study of 
 another branch of the Veda at the ordinary time, after having 
 absolved one. 
 
 4. ! Nand., with reference to a passage of Haiita, considers the 
 use of the plural and of the particle kz. to imply that the study must 
 also be interrupted on the first and fifteenth days. 
 
 5. ! This refers to the second days of the months Phalguna, 
 Asha«%a, and Karttika. (Nand.) 
 
1 24 VISHiVU. XXX, 6. 
 
 and night) after a season of the year has begun 1 , 
 (and for three nights) after an eclipse of the moon. 
 
 6. (He must not study for a day and a night) 
 when Indra's flasf is hoisted or taken down. 
 
 7. (He must not study) when a strong wind is 
 ofoinor 
 
 8. (He must not study for three days) when rain, 
 lightning, and thunder happen out of season K 
 
 9. (He must not study till the same hour next 
 day) in the case of an earthquake, of the fall of a 
 meteor, and when the horizon is preternaturally red, 
 as if on fire. 
 
 10. (He must not study) in a village in which a 
 corpse lies ; 
 
 1 1. Nor during a battle ; 
 
 12. Nor while dogs are barking, jackals yelling, 
 or asses braying ; 
 
 13. Nor while the sound of a musical instrument 
 is being heard ; 
 
 14. Nor while 6udras or outcasts are near ; 
 
 15. Nor in the vicinity of a temple, of a burial- 
 ground, of a place where four ways meet, or of a 
 high road ; 
 
 16. Nor while immersed in water; 
 
 1 7. Nor with his foot placed upon a bench ; 
 
 18. Nor while riding upon an elephant, a horse, 
 or a camel, (or in a carriage drawn by any of those 
 animals), or being borne in a boat, or in a carriage 
 drawn by oxen ; 
 
 19. Nor after having vomited ; 
 
 8. lt I. e. not during the rains.' (Nand.) 
 
 12. Nand. considers the term jva, 'dog,' to include all the other 
 
 A 
 
 animals mentioned by Apastamba, I, 3, 10, 17. 
 
 19-21. After having vomited or been purged, he shall interrupt 
 
XXX, 28. STUDENTSHIP. 1 25 
 
 20. Nor after having been purged ; 
 
 21. Nor during an indigestion. 
 
 22. When a five-toed animal has passed between 
 the teacher and the pupil (the latter must interrupt 
 his study for a day and a night). 
 
 23. When a king or a learned Brahma^a (who 
 has mastered one Veda), or a cow, or a Brahma^a 
 (in general) has met with an accident (he must not 
 study). 
 
 24. After the Upakarman (he must not study for 
 three days). 
 
 25. And after the Utsarga (he must interrupt his 
 study for as many days). 
 
 26. And (he must avoid to study) the hymns of 
 the ifrg-veda, or those pi the Ya^ur-veda, while the 
 Saman melodies are being chanted. 
 
 27. Let him not lie down to sleep again when he 
 has begun to study in the second half of the night. 
 
 28. Let him avoid studying at times when there 
 ought to be an intermission of study, even though a 
 question has been put to him (by his teacher) ; 
 
 his study for a day and a night ; when suffering from indigestion, 
 till he has digested his food. (Nand.) 
 
 22. According to Nand., the interruption of study is to last for 
 two days, when a crow, or an owl, or a wild cock, or a mouse, or a 
 frog, and the like animals have passed ; and for three days, when 
 a dog, or an ichneumon, or a snake, or a frog (sic), or a cat has 
 passed. He quotes Gaut. I, 59 in support of his interpretation. 
 I have translated according to M. IV, 126 ; Y. I, 147. 
 
 23. In these cases the study shall not be taken up again till the 
 accident has been appeased by propitiatory rites. If any of the 
 persons in question has died, the interruption is to last for a day 
 and a night, in case they were persons of little merit ; but in case 
 they should have been very virtuous, it is to last for three days. 
 (Nand.) 
 
 28. Every lesson consists of questions put by the teacher and 
 the pupil's answers to them. 
 
126 VISHiVU. XXX, 29. 
 
 29. Since to study on forbidden days neither 
 benefits him in this nor in the other world. 
 
 30. To study on such days destroys the life of 
 both teacher and pupil. 
 
 31. Therefore should a teacher, who wishes to 
 obtain the world of Brahman, avoid improper days, 
 and sow (on proper days) the seed of sacred know- 
 ledge on soil consisting of virtuous pupils. 
 
 32. At the beginning and at the end of the 
 lecture let the pupil embrace his teacher's feet ; 
 
 2,s> And let him pronounce the sacred syllable Om. 
 
 34. Now he who studies the hymns of the Rig- 
 veda (regularly), feeds the manes with clarified 
 butter. 
 
 35. He who studies the Ya^us texts, (feeds them) 
 with honey. 
 
 36. He who studies the Saman melodies, (feeds 
 them) with milk. 
 
 37. He who studies the Atharva-veda, (feeds 
 them) with meat. 
 
 38. He who studies the Purawas, Itihasas, Vedari- 
 gas, and the Institutes of Sacred Law, feeds them 
 with rice. 
 
 39. He who having collected sacred knowledge, 
 gains his substance by it in this world, will derive 
 no benefit from it in the world to come. 
 
 33. Nand., quoting a passage of Yama, states the particle <£a to 
 imply that the pupil must touch the ground, after having pro- 
 nounced the syllable Om. 
 
 38. Nand. considers the use of a Dvandva compound to imply 
 that logic (Nyaya) and the Mimawsa system of philosophy are 
 also intended in this Sutra. Regarding the meaning of the terms 
 Purawa and Itihasa, see Max Muller, Ancient Sanskrit Literature, 
 p. 40 seq. 
 
 39. This rule cannot refer to teaching for a reward, because 
 
XXX, 47- STUDENTSIIir. I 27 
 
 40. Neither will he (derive such benefit from it), 
 who uses his knowledge in order to destroy the 
 reputation of others (by defeating them in argu- 
 ment). 
 
 41. Let no one acquire sacred knowledge, with- 
 out his teacher's permission, from another who is 
 studying divine science. 
 
 42. Acquiring it in that way constitutes theft of 
 the Veda, and will bring him into hell. 
 
 43. Let (a student) never grieve that man from 
 whom he has obtained worldly knowledge (relating 
 to poetry, rhetoric, and the like subjects), sacred 
 knowledge (relating to the Vedas and Vedarigas), or 
 knowledge of the Supreme Spirit. 
 
 44. Of the natural progenitor and the teacher 
 who imparts the Veda to him, the giver of the Veda 
 is the more venerable father ; for it is the new 
 existence acquired by his initiation in the Veda, 
 which will last him both in this life and the next. 
 
 45. Let him consider as a merely human exist- 
 ence that which he owes to his father and mother 
 uniting from carnal desire and to his being born 
 from his mother's womb. 
 
 46. That existence which his teacher, who knows 
 all the Vedas, effects for him through the prescribed 
 rites of initiation with (his divine mother) the 
 Gayatrf, is a true existence ; that existence is 
 exempt from age and death. 
 
 47. He who fills his ears with holy truths, who 
 
 that is a minor offence (upapataka ; see below, XXXVII, 20); nor 
 can it refer to teaching in general, because it is lawful to gain one's 
 substance by it ; but it refers to those who recite the Veda in 
 behalf of another, and live by doing so. (Nand.) 
 41. See XXVIII, 6, and the preceding note. 
 
128 VISHA T U. XXXI, I. 
 
 frees him from all pain (in this world and the next), 
 and confers immortality (or final liberation) upon 
 him, that man let the student consider as his (true) 
 father and mother : gratefully acknowledging the 
 debt he owes him, he must never grieve him. 
 
 XXXI. 
 
 i. A man has three Atigurus (or specially venera- 
 ble superiors) : 
 
 2. His father, his mother, and his spiritual 
 teacher. 
 
 3. To them he must always pay obedience. 
 
 4. What they say, that he must do. 
 
 5. And he must do what is agreeable and ser- 
 viceable to them. 
 
 6. Let him never do anything without their leave. 
 
 7. Those three are equal to the three Vedas 
 (7?/g-veda, Sama-veda, and Ya^ur-veda), they are 
 equal to the three gods (Brahman, Vishnu, and 
 •Siva), they are equal to the three worlds (of men, 
 of gods, and of Brahman), they are equal to the 
 three fires. 
 
 8. The father is the Garhapatya (or household) 
 fire, the mother is the Dakshi^a (or ceremonial) 
 
 A 
 
 fire, and the spiritual teacher is the Ahavaniya (or 
 sacrificial) fire. 
 
 9. He pays regard to all his duties, who pays 
 regard to those three ; he who shows no regard to 
 
 A 
 
 XXXI. 1-6. M. II, 225, 226, 228, 229 ; Apast. I, 4, 14, 6 ; 
 Gaut. II, 50, 51. — 7. M. II, 230. — 8. M. II, 231 ; Apast. I, 1, 3, 
 44. — 9. M. II, 234. — 10. M. II, 233. 
 
 9. ' The father is said to be of the same nature as the Garha- 
 
 A 
 
 patya fire, because the Ahavaniya is produced from it ; the mother 
 is said to be of the same nature as the Dakshiwa fire, because it 
 
XXXII, 4- STUDENTSHIP. 1 20. 
 
 them, derives no benefit from any religious ob- 
 servance. 
 
 10. By honouring his mother, he gains the pre- 
 sent world ; by honouring his father, the world of 
 gods ; and by paying strict obedience to his spiritual 
 teacher, the world of Brahman. 
 
 XXXII. 
 
 1. A king, a priest, a learned Brahmawa, one 
 who stops wicked proceedings, an Upadhyaya, a 
 paternal uncle, a maternal grandfather, a maternal 
 uncle, a father-in-law, an eldest brother, and 1 the 
 parents-in-law of a son or a daughter are equal to 
 a teacher ; 
 
 2. And so are their wives, who are equal in caste 
 to them. 
 
 3. And their mother's sister, their father's sister, 
 and l their eldest sister. 
 
 4. A father-in-law, a paternal uncle, a maternal 
 
 has a separate origin, or because she has the sacrificial implements, 
 such as the pestle and mortar and the like, in her charge ; and the 
 spiritual teacher is said to be of the same nature as the Ahavaniya 
 fire, because all oblations fall to his share, as the Smr/ti says (Y. I, 
 27), "Let him (the pupil) deliver to him (the teacher) the collected 
 alms.'" (Nand.) 
 
 XXXII. 1. M. II, 206. — 2. M. II, 210. —3. M. II, 131.-4- 
 M. II, 130; Apast. I, 4, 14, 11. — 5, 6. M. II, 210, 211 ; Apast. 
 1,2,7,27; Gaut. II, 31, 32. — 7. M. II, 129. — 8, 9. M. XI^205; 
 Y. Ill, 292. — 10. Apast. I, 1, 2, 20. — 11, 12. M. II, 201 ; Apast. 
 I, 2, 8, 15.— 13. M. II, 212; Gaut. II, 34. — 14. M. II, 216.— 
 15. M. II, 217; Gaut. II, 33; VI, 2.— 16. M. II, 136; Gaut. VI, 
 20. — 17. M. II, 135 ; Apast. I, 4, 14, 25. — 18. M. II, 155. 
 
 1. l The particle kz. is used here, according to Nand., in order to 
 include a paternal grandfather and other persons mentioned in a 
 Smn'ti. 
 
 3. x The particle ka. here refers, according to Nand., to the 
 paternal grandmother and others mentioned in a Smn'd, 
 
 C7] K 
 
I ^o VISHJVU. XXXII, 5. 
 
 O 
 
 uncle, and a priest he must honour by rising to 
 meet and saluting them, even though they be 
 younger than himself. 
 
 5. The wives of Gurus (superiors), who are of a 
 lower class than their husbands (such as Kshatriya 
 or Vaisya or Murdhavasikta wives), shall be honoured 
 by (rising to meet and) saluting them from far ; but 
 he must not embrace their feet. 
 
 6. He should avoid to rub and anoint the limbs 
 of Guru's wives, or to anoint their eyes, or to 
 arranee their hair, or to wash their feet, or to do 
 other such services for them. 
 
 7. To the wife of another, even though he does 
 not know her, he must either say ' sister ' (if she is 
 of equal age with himself), or 'daughter' (if she is 
 younger than himself), or ' mother ' (if she is older 
 than himself). 
 
 8. Let him not say 'thou 1 ' to his Gurus (superiors). 
 
 9. If he has offended one of them (by saying 
 ' thou ' to him, or in some other manner), he must 
 keep a fast and not eat again till the end of the 
 day, after having obtained his forgiveness. 
 
 10. He must avoid to quarrel with his spiritual 
 teacher and to argue with him (from emulation). 
 
 1 1. And he must not censure him ; 
 
 5. Sudra wives are exempt from this rule ; he should rise to 
 meet, but not salute them. (Nand.) 
 
 8. l Other insulting language, as e. g. if he says hush or pish to 
 them, is also included in this term. The use of the particle ka. 
 indicates that other persons entitled to respect are also intended in 
 this Sutra. (Nand.) 
 
 10. 'The particle ka. is used in order to include Brahma«as in 
 general in this prohibition.' (Nand.) 
 
 11. 'The use of the particle kz. shows that defamatory speeches 
 are also intended.' (Nand.) 
 
XXXIII, I. CRIMES. 131 
 
 1 2. Nor act so as to displease him. 
 
 13. (A pupil) must not embrace the feet of a 
 Guru's young wife, if he has completed his twentieth 
 year, or can distinguish virtue from vice. 
 
 14. But a young student may at pleasure prostrate 
 himself before a young wife of his Guru, (stretching 
 out both hands) as ordained (see XXVIII, 15), 
 saying, 'I, N. N. (ho! salute thee).' 
 
 15. On returning from a journey he shall (once) 
 embrace the feet of the wives of his Gurus (su- 
 periors), and daily salute them, remembering the 
 practice of the virtuous. 
 
 16. Wealth, kindred, age, the performance of 
 religious observances, and, fifthly, sacred knowledge 
 are titles to respect ; each subsequent one is 
 superior to the one preceding in order. 
 
 1 7. A Brahma^a, though only ten years old 1 , and 
 a member of the kingly caste, though a hundred years 
 old, must be considered as father and son ; and of 
 these two, the Brahma/^a is the father. 
 
 18. The seniority of Brahma^as is founded upon 
 sacred knowledge ; of Kshatriyas, upon valour in 
 arms ; of VaLryas, upon grain and (other) wealth ; of 
 .Sudras, upon (priority of) birth. 
 
 XXXIII. 
 
 1. Now man has three most dangerous enemies, 
 called carnal desire, wrath, and greed. 
 
 17. 1 1, e. a Brahmawa for whom the ceremony of initiation has 
 been performed. (Nand.) This proverb is also found in the Niti- 
 jastra 155, in the Mahabharata II, 1385 seq., &c., and in other works. 
 See Bohtlingk, Ind. Spriiche, 6163, 2456, &c. 
 
 XXXIII. 1. Apast. I, 8, 23, 4, 5. 
 
 1. The mention which has been made in the preceding section, 
 that on A>£ara or rules of conduct, of the breach of the vow of 
 
 K 2 
 
I32 VISHiVU. XXXIII, 2. 
 
 2. They are specially dangerous to the order of 
 householders, because they have (houses, wives, and 
 other) property. 
 
 3. Man, being overcome by those (three enemies), 
 commits crimes in the highest degree, high crimes, 
 minor crimes, and crimes in the fourth degree ; 
 
 4. Also crimes effecting loss of caste, crimes de- 
 grading to a mixed caste, and crimes rendering the 
 perpetrator unworthy (to receive alms and the like) ; 
 
 5. And crimes causing defilement, and miscel- 
 laneous offences. 
 
 6. This is the threefold path to hell, destructive 
 of self : carnal desire, wrath, and greed : therefore 
 must a man shun those three vices. 
 
 XXXIV. 
 
 1. Sexual connection with one's mother, or 
 daughter, or daughter-in-law are crimes in the 
 highest degree. 
 
 2. Such criminals in the highest degree should 
 proceed into the flames ; for there is not any other 
 way to atone for their crime. 
 
 XXXV. 
 
 1. Killing a Brahma^a, drinking spirituous liquor, 
 
 chastity and the penance for it (see XXVIII, 48, 49), causes him 
 (Vish«u) to discuss the law of penance (Praya^itta). This is done 
 in the following section, to which Chapter XXXIV serves as 
 Introduction. (Nand.) The section on Praya^itta extends as far 
 as Chapter LVII. 
 
 6. This proverb is also found in the Bhagavad-gita, XVI, 21, and 
 in the Mahabharata, V, 1036. See Bohtlingk, Ind. Spriiche, 2645. 
 
 XXXV. 1. M. IX, 235; XI, 55; Y. Ill, 227; Apast. I, 7, 21, 
 8; Gaut. XXI, 1. — 2, 3. M. XI, 181 ; Y. Ill, 227, 261; Gaut. 
 XXI, 3. — 4. M. XI, 181. 
 
XXXVI, i. CRIMES. 133 
 
 stealing the gold of a Brihmawa, and sexual connec- 
 tion with a Guru's wife are high crimes. 
 
 2. And social intercourse with such (criminals is 
 also a high crime). 
 
 3. He who associates with an outcast is out- 
 casted himself after a year ; 
 
 4. And so is he who rides in the same carriage 
 with him, or who eats in his company, or who sits 
 on the same bench, or who lies on the same couch 
 with him. 
 
 5. Sexual intercourse, intercourse in sacrificing- 
 and intercourse by the mouth (with an outcast) 
 entails immediate loss of caste. 
 
 6. Such mortal sinners are purified by a horse- 
 sacrifice and by visiting all Tirthas (places of pil- 
 grimage) on earth. 
 
 XXXVI. 
 
 1. Killing a Kshatriya or VaLyya engaged in a 
 sacrifice, or a woman in her courses, or a pregnant 
 woman, or a woman (of the Brahma^a caste) who has 
 bathed after temporary uncleanness *, or an embryo 
 
 \ — — . 
 
 5. 'Intercourse of marriage' means sexual connection with an 
 outcasted man or woman, or giving a damsel in marriage to an 
 outcasted man. ' Intercourse in sacrificing' means sacrificing for, 
 or with, an outcast. ' Mouthly intercourse ' means teaching, or 
 being taught by, or studying together with, an outcast. The 
 present rule holds good in cases of voluntary intercourse only ; if 
 the intercourse was involuntary, the loss of caste does not follow 
 till after a year. Others assert that the immediate loss of caste 
 is entailed by particularly intimate intercourse only. (Nand.) 
 
 XXXVI. 1. M. XI, 88 ; Y. Ill, 251 ; Apast. I, 9, 24, 6, 8, 9. — 
 2-7. M. XI, 57-59, 171, 172; Y. Ill, 228-233.-2. Gaut.XXI, 
 10. — 5. Gaut. XXI, 1. — 7. Apast. I, 7, 21, 9. 
 
 1. J The term atreyi (atrigotra) has been translated here and in 
 
134 vishjvu. xxxvi, 2. 
 
 of unknown sex, or one come for protection, are 
 crimes equal to the crime of killing a Brahma^a. 
 
 2. Giving false evidence and killing a friend : 
 these two crimes are equal to the drinking of 
 spirituous liquor. 
 
 3. Appropriating to one's self land belonging to 
 a Brahma^a or a deposit (belonging to a Brahmaz/a 
 and not consisting of gold) are crimes equal to a 
 theft of gold (belonging to a Brahma;za). 
 
 4. Sexual connection with the wife of a paternal 
 uncle, of a maternal grandfather, of a maternal 
 uncle, of a father-in-law, or of the king, are crimes 
 equal to sexual connection with a Guru's wife ; 
 
 5. And so is sexual intercourse with the father's 
 or mother's sister and with one's own sister ; 
 
 6. And sexual connection with the wife of a 
 learned Brahma^a, or a priest, or an Upadhyaya, 
 or a friend ; 
 
 7. And with a sister's female friend (or with one's 
 own female friend), with a woman of one's own race, 
 with a woman belonging to the Brahma^a caste, 
 with a (Brahmawa) maiden (who is not yet betrothed 
 to a man), with a low-caste woman, with a woman 
 in her courses, with a woman come for protection, 
 
 other places in accordance with that interpretation which is 
 sanctioned by the majority among the commentators of law 
 works. Nand., on the other hand, gives the preference to the 
 opinion of those who render it by ' a woman descended from or 
 married to a man of the race of Atri.' 
 
 2. ' The term etau, " these," is used in order to include the 
 forgetting of Veda texts and other crimes, which are mentioned as 
 equal to drinking spirituous liquor by Manu (XI, 57) and Ya^na- 
 valkya (III, 229).' (Nand.) 
 
 5. ' The particle fa in this Sutra refers to little girls, as ordained 
 by Manu, XI, 59.' (Nand.) 
 
XXXVII, 6. CRIMES. 135 
 
 with a female ascetic, and with a woman entrusted 
 to one's own care. 
 
 8. Such minor offenders become pure, like mortal 
 sinners, by a horse-sacrifice and by visiting Tirthas. 
 
 XXXVII. 
 i. Setting one's self up by false statements (as 
 by saying, ' I have done this,' or the like). 
 
 2. Making statements, which will reach the ears 
 of the king, regarding a (minor) offence committed 
 by some one ; 
 
 3. Unjustly upbraiding a Guru (as by saying, 
 1 You have neglected such a household duty ') ; 
 
 4. Reviling the Veda ; 
 
 5. Forgetting the Veda texts, which one has 
 studied ; 
 
 6. (Abandoning) one's holy fire, or one's father, 
 mother, son, or wife ; 
 
 XXXVII. 1-34. M. XI, 56, 57, 60-67 ; Y. Ill, 228-230, 234- 
 242 ; Apast. I, 7, ax, 12-17; Gaut - XXI > "■— 35- M - XI . Il8 J 
 Y. Ill, 265. 
 
 1. ' But if a man who does not know all the four Vedas says, in 
 order to procure a valuable present or some other advantage, ' I 
 know the four Vedas,' or if he says of another, his superior in caste 
 or sacred knowledge, in order to prevent his receiving a valuable 
 present, ' This man is no Brahma;?a,' or ' He does not know any- 
 thing,' in all such cases his crime is equal to the killing of a 
 Brahmawa.' (Nand.) 
 
 2. ' But giving information of a heavy crime constitutes a crime 
 equal to the killing of a Brahmawa.' (Nand.) 
 
 3. Guru means 'father' here. Heavy reproaches, as e. g. if a 
 son says to his father, ' You have made unequal shares in dividing 
 the patrimony,' are equal to killing a Brahmawa. (Nand.) 
 
 4. ' But atheistical detracting from the authority of the Veda 
 constitutes a crime equal to the drinking of spirituous liquor.' 
 (Nand.) 
 
 6. ' The use of the particle kz. indicates that distant relatives 
 are also intended here, as Y%fiavalkya, III, 239, states.' (Nand.) 
 
136 VISHiVU. XXXVII, 7. 
 
 7. Eating the food of those whose food may not 
 be eaten, or forbidden food ; 
 
 8. Appropriating to one's self (grain, copper, or 
 other) goods of another man (but not his gold) ; 
 
 9. Sexual intercourse with another man's wife ; 
 
 10. Sacrificing for persons for whom it is for- 
 bidden to sacrifice (such as .Sudras, persons for 
 whom the initiation has not been performed, and 
 the like); 
 
 11. To live by a forbidden occupation (as, if a 
 Brahma^a lives by the occupation of a Kshatriya, or 
 of a Vaiiya). 
 
 1 2. Receiving unlawful presents ; 
 
 13. Killing a Kshatriya, or a VaLsya, or a .5udra, 
 or a cow ; 
 
 14. Selling articles that ought not to be sold 
 (such as salt, lac, or others) ; 
 
 15. For an elder brother to suffer his younger 
 brother to marry before him ; 
 
 16. For a younger brother to marry, though his 
 elder brother is not yet married ; 
 
 1 7. To give a girl in marriage to either of those 
 two (categories of offenders) ; 
 
 18. Or to perform the nuptial ceremony for 
 them ; 
 
 19. To allow the proper time for the ceremony 
 of initiation to pass without being initiated ; 
 
 10. ' But sacrificing for an outcast is a high crime.' (Nand.) 
 12. This rule refers to receiving presents from an outcast or 
 other person, whose gifts must not be accepted, to receiving im- 
 proper gifts, such as a ram, or a black antelope, and to receiving 
 presents at an improper place, such as Kurukshetra, or at an 
 improper time, such as during an eclipse of the sun. The particle 
 kz. further refers to giving instruction to those who are not entitled 
 to receive it, as Yama mentions. (Nand.) 
 
XXXVII, 34- CRIMES. 137 
 
 20. To teach the Veda for a reward (unless it be 
 in an emergency) ; 
 
 21. To be taught by one who teaches the Veda 
 for a reward (unless it be in an emergency) ; 
 
 22. To be employed (by the kings order) in the 
 working of mines of any sort (whether gold mines, 
 or silver mines, or others, or manufactories); 
 
 23. To make large (sharp) instruments (such as 
 instruments for piercing an elephant's ear) ; 
 
 24. Cutting trees, shrubs, creepers, long climbing 
 plants (such as vines), or herbs ; 
 
 25. Living by (prostituting) one's own wife ; 
 
 26. Trying to overcome another by incantations 
 (tending to kill him), or by forcible means ; 
 
 27. Performing the act (of cooking) for one's 
 own sole benefit ; 
 
 28. Not to have kindled one's own sacred fire ; 
 
 29. Omitting to pay one's debts to the gods, 
 i?/shis, and manes (or sacrificing, study of the Veda, 
 and propagation of one's race) ; 
 
 30. Studying irreligious books ; 
 
 31. Atheism; 
 
 32. Subsisting by a reprehensible art (such as 
 dancing) ; 
 
 33. Intercourse with women who drink spirits; 
 
 34. Thus have the crimes in the fourth degree 
 been enumerated. 
 
 20. It is true that the above definition of an Upadhyaya (XXIX, 
 2) implies that teaching the Veda for a fee is no reprehensible act ; 
 but that permission has reference to cases of distress only. (Nand.) 
 
 26. Nand. asserts that the particle £a is used here in order to 
 include the performance of an Ahina sacrifice and of the other 
 sinful acts mentioned by Manu, XI, 198. 
 
 31. Atheism (nastikata) consists in denying the existence of 
 another life. (Nand.) 
 
T38 VISHAOJ. XXXVII, 35. 
 
 35. Such criminals in the fourth degree shall 
 perform the Aandrayawa or Paraka penances, or 
 shall sacrifice a cow (as the case may require). 
 
 XXXVIII. 
 
 1. Causing (bodily) pain to a Brahmawa ; 
 
 2. Smelling at things which ought not to be smelt 
 (such as excrements), or at spirituous liquor ; 
 
 3. Dishonest dealing ; 
 
 4. Sexual connection with cattle ; 
 
 5. And (sexual connection) with a man (or un- 
 natural intercourse with a woman) : 
 
 6. Such are the crimes effecting loss of caste. 
 
 7. He who has knowingly committed one of the 
 acts effecting loss of caste shall perform the Santa- 
 pana 1 penance ; he who has done so unawares shall 
 perform the Prafapatya 1 penance. 
 
 XXXIX. 
 
 1. Killing domestic or wild animals are crimes 
 degrading to a mixed caste. 
 
 2. He who has committed a crime degrading to 
 a mixed caste shall eat barley-gruel for a month 
 (if he has committed it knowingly), or perform the 
 penance KriM/iratikrz'AMra. (if he has committed it 
 unawares). 
 
 35. Regarding the penances called j£andraya«a and Paraka, see 
 below, XLVIII and XLVII, 18. 
 
 XXXVIII. 1-6. M. XI, 68. 
 7. ^ee XLVI, 19, 10. 
 
 XXXIX. 1. M. XI, 69. 
 
 2. Regarding the penance KriMfaatikriMAra, see XLVI, 13. 
 'The use of the causative form karayet indicates that he may 
 
XLI, 3. CRIMES. 139 
 
 XL. 
 
 i. Receiving anything from a (Mle^//a or other) 
 despicable person (even though not as a present, 
 but in the form of interest, &c), traffic (even with 
 articles that are not forbidden to sell), subsisting by 
 money-lending (even without exceeding the legiti- 
 mate rate of interest), telling lies (even though not 
 in giving evidence), and serving a 6udra (even 
 though without doing servile acts for him) are 
 crimes rendering unworthy to receive alms. 
 
 2. He who has committed a crime rendering 
 unworthy to receive alms, is purified by the penance 
 Taptakr/Z'^ra (in case he committed it knowingly), 
 or by the penance Sltakrt&Mra (in case he did it 
 unawares), or by the penance Mahasantapana (in 
 case it was committed) repeatedly. 
 
 XLI. 
 
 1. Killing birds, amphibious animals, and aquatic 
 animals (such as fish) ; 
 
 2. And worms or insects ; 
 
 3. Eating (nutmegs or other) plants similar to 
 intoxicating drinks (in their effect upon the system) : 
 
 perform the penance mentioned here through a substitute, if unable 
 to perform it himself.' (Nand.) 
 XL. 1. M. XI, 70. 
 
 2. Regarding the penances mentioned here, see XLVI, n, 
 12, 20. 
 
 XLI. 1-4. M. XI, 71. 
 
 3. ' Or the term madyanugata means hemp and the like.' (Nand.) 
 Kulluka (on M. XI, 71) interprets it by ' what has been brought in 
 the same basket or vessel with spirituous liquor ;' Medatithi, quoted 
 by the same, by ' what has been defiled by spirituous liquor.' The 
 rendering given in the text agrees with the first interpretation pro- 
 posed by Nand. 
 
140 VISHiVU. XLI, 4. 
 
 4. Such are the crimes causing defilement. 
 
 5. The penance ordained for crimes causing de- 
 filement is the Taptakr/M/zra penance (if they were 
 committed unintentionally), or they shall be atoned 
 for by the Krz££/ira.tikrz££/ira. penance (if they were 
 committed intentionally). 
 
 XLII. 
 
 1. Miscellaneous crimes are those which have 
 not been mentioned before. 
 
 2. Having committed one out of the number of 
 miscellaneous crimes, a prudent man should always 
 perform a penance, by the advice of a Brahmawa, 
 after the higher or less degree of his guilt has been 
 ascertained. 
 
 XLIII. 
 
 1. Now follow the hells. (They are called :) 
 
 2. Tamisra (darkness) * 
 
 3. Andhatamisra (complete darkness) ; 
 
 4. Raurava (place of howling) ; 
 
 5. Maharaurava (place of much howling) ; 
 
 6. Kalasutra (thread of time or death) ; 
 
 7. Mahanaraka (great hell) ; 
 
 8. San^ivana (restoring to life) ; 
 
 9. AvL£i (waveless) ; 
 
 XLIII. 1-22. M. IV, 88-90; Y. Ill, 222-224. — 34. M. XII, 76. 
 
 4. Nand. derives the term Raurava from 'ruru, a kind of ser- 
 pent.' But it seems preferable to connect it with the root ru, ' to 
 howl.' 
 
 6. This hell is defined by Nand. as a kind of threshing-place, 
 made of copper, burning hot, and measuring ten thousand Yo^anas. 
 
 8. In this hell those who have perished in consequence of the 
 tortures which they had to undergo are restored to life and tortured 
 anew. (Nand.) 
 
X 1,111,25- HELLS. 141 
 
 10. Tapana (burning); 
 
 1 1. Sampratapana (parching) ; 
 
 12. Sa;;/ghataka (pressing together) ; 
 
 13. Kakola (ravens) ; 
 
 14. Kuflfmala (bud) ; 
 
 15. Putimr/ttika (stinking clay) ; 
 
 16. Loha-yanku (iron-spiked) ; 
 
 1 7. TtY/'isha (frying-pan) ; 
 
 18. Vishamapanthana (rough or uneven roads); 
 
 19. Ka^/akai"almali (thorny .Salmali trees) ; 
 
 20. Dipanadi (flame river) ; 
 
 21. Asipattravana (sword-leaved forest) ; 
 
 22. LohaMraka (iron fetters) ; 
 
 23. In each of those (hells) successively criminals 
 in the highest degree, who have not performed the 
 penance (prescribed for their crime), are tormented 
 for the time of a Kalpa. 
 
 24. Mortal sinners (who have not done penance) 
 for a Manvantara ; 
 
 25. Minor offenders, for the same period ; 
 
 12. In this hell a large number of individuals is packed up 
 closely in a very narrow space. (Nand.) 
 
 13. In this hell the sinners are devoured by ravens. (Nand.) 
 
 14. In this hell the sinners are put in sacks, which are tied up 
 at the end. (Nand.) 
 
 17. In this hell the sinners are roasted. (Nand.) 
 20. This river, which contains hot water, is called Vaitarawi, as 
 it is said, ' The river called Vaitaram has a stinking odour, is full 
 of blood, and is moving on swiftly a torrent of hot water, carrying 
 bones and hair in its course.' (Nand.) A detailed description of the 
 river Vaitara/zi may be found in the Garu</a-pura«a, p. 8 (Bombay 
 ed., 1863). 
 
 22. 'The particle iti is added here, in order to include in the 
 above enumeration the hells called Savisha, Mahapatha, Kumbhi- 
 paka, Taptabaluka, and the rest.' (Nand.) See Y. Ill, 223, 224; 
 M. XII, 76. 
 
142 VISHiVU. XLIII, 26. 
 
 26. Criminals in the fourth degree, for the period 
 of a A'aturyuga ; 
 
 27. Those who have committed a crime effecting 
 loss of caste, for a thousand years ; 
 
 28. Those who have committed a crime de- 
 grading to a mixed caste, for the same period ; 
 
 29. Those likewise who have committed a crime 
 rendering unworthy to receive alms and the like. 
 
 30. And those who have committed a crime 
 causing defilement; 
 
 31. Those who have committed one of the mis- 
 cellaneous crimes, for a great number of years ; 
 
 32. All sinners who have committed (one of 
 those nine kinds of) crimes have to suffer terrible 
 pangs, when they have departed life and entered 
 upon the path of Yama. 
 
 t,^. Being dragged hither and thither (upon even 
 and uneven roads), by the dire ministers of Yama, 
 they are conducted (to hell by them), with menacing 
 gestures. 
 
 34. (There) they are devoured by dogs and 
 jackals, by hawks, crows, herons, cranes, and other 
 (carnivorous animals), by (bears and other) animals 
 having fire in their mouth, and by serpents and 
 scorpions. 
 
 35. They are scorched by blazing fire, pierced by 
 thorns, divided into parts by saws, and tormented 
 by thirst. 
 
 36. They are agitated by hunger and by fearful 
 troops of tigers, and faint away at every step on 
 account of the foul stenches proceeding from pus 
 and from blood. 
 
 31. 'A great number of years' means three hundred years. 
 (Nand.) 
 
XLIII, 45- HELLS. 143 
 
 37. Casting wistful glances upon the food and 
 drink of others, they receive blows from ministers 
 (of Yama), whose faces are similar to those of crows, 
 herons, cranes, and other horrid animals. 
 
 38. Here they are boiled in oil, and there 
 pounded with pestles, or ground in iron or stone 
 vessels. 
 
 39. In one place they (are made to) eat what has 
 been vomited, or pus, or blood, or excrements, and 
 in another place, meat of a hideous kind, smelling 
 like pus. 
 
 40. Here, enveloped in terrible darkness, they 
 are devoured by worms and (jackals and other) 
 horrible animals having flames in their mouth. 
 
 41. There again they are tormented by frost, or 
 have to step through unclean things (such as excre- 
 ments), or the departed spirits eat one another, 
 driven to distraction (by hunger). 
 
 42. In one place they are beaten with their 
 deeds in a former existence, in another they are 
 suspended (by trees and the like, with a rope), or 
 shot with heaps of arrows, or cut in pieces. 
 
 43. In another place again, walking upon thorns, 
 and their bodies being encircled by snakes, they are 
 tormented with (grinding) machines, and dragged on 
 by their knees. 
 
 44. Their backs, heads, and shoulders are frac- 
 tured, the necks of these poor beings are not stouter 
 than a needle, and their bodies, of a size fit for a hut 
 only, are unable to bear torments. 
 
 45. Having thus been tormented (in the hells) 
 and suffered most acute pain, the sinners have to 
 
 43. The GarU(/a-pura«a (p. 17) also mentions that in one hell 
 the sinners are thrown into machines like the sugar-cane. 
 
144 VISHMJ. XLIV, i. 
 
 endure further pangs in their migration through 
 animal bodies. 
 
 XLIV. 
 
 i. Now after having suffered the torments in- 
 flicted in the hells, the evil-doers pass into animal 
 bodies. 
 
 2. Criminals in the highest degree enter the 
 bodies of all plants successively. 
 
 3. Mortal sinners enter the bodies of worms or 
 insects. 
 
 4. Minor offenders enter the bodies of birds. 
 
 5. Criminals in the fourth degree enter the 
 bodies of aquatic animals. 
 
 6. Those who have committed a crime effecting 
 loss of caste, enter the bodies of amphibious 
 animals. 
 
 7. Those who have committed a crime degrading 
 to a mixed caste, enter the bodies of deer. 
 
 8. Those who have committed a crime rendering- 
 them unworthy to receive alms, enter the bodies of 
 cattle. 
 
 9. Those who have committed a crime causing 
 defilement, enter the bodies of (low-caste) men (such 
 as Ka.uda\as), who may not be touched. 
 
 10. Those who have committed one of the mis- 
 cellaneous crimes, enter the bodies of miscellaneous 
 wild carnivorous animals (such as tigers). 
 
 11. One who has eaten the food of one whose 
 food may not be eaten, or forbidden food, becomes 
 a worm or insect. 
 
 XLIV. 1-43. M. XII, 54-67 ; Y. Ill, 207-215. — 44, 45- M. 
 XII, 68, 69. 
 
 11. See LI, 3 seq. 
 
XLIV, 30. TRANSMIGRATION. 1 45 
 
 12. A thief (of other property than gold), becomes 
 a falcon. 
 
 13. One who has appropriated a broad passage, 
 becomes a (serpent or other) animal living in holes. 
 
 14. One who has stolen grain, becomes a rat. 
 
 15. One who has stolen white copper, becomes a 
 Ha///sa. 
 
 16. One who has stolen water, becomes a water- 
 fowl. 
 
 1 7. One who has stolen honey, becomes a gad-fly. 
 
 18. One who has stolen milk, becomes a crow. 
 
 19. One who has stolen juice (of the sugar-cane 
 or other plants), becomes a dog. 
 
 20. One who has stolen clarified butter, becomes 
 an ichneumon. 
 
 21. One who has stolen meat, becomes a vulture. 
 
 22. One who has stolen fat, becomes a cormorant. 
 
 23. One who has stolen oil, becomes a cock- 
 roach. 
 
 24. One who has stolen salt, becomes a cricket. 
 
 25. One who has stolen sour milk, becomes a 
 crane. 
 
 26. One who has stolen silk, becomes a partridge. 
 
 27. One who has stolen linen, becomes a frog. 
 
 28. One who has stolen cotton cloth, becomes a 
 curlew. 
 
 29. One who has stolen a cow, becomes an 
 
 iguana. 
 
 30. One who has stolen sugar, becomes a Valguda, 
 
 30. ' The Valguda is a kind of bat.' (Nand.) The name Val- 
 guda is evidently related to valguli, ' a kind of bat,' and identical 
 with Vagguda (M. XII, 64) and Vagvada (Haradatta on Gaut. 
 XVII, 34), which, according to Dr. Biihler's plausible suggestion, 
 
 [7] L 
 
XL1V. 
 
 
 i. 
 
 31. One who has stolen perfumes, becomes a 
 musk-rat. 
 
 :. One who has stolen vegetables, cons^ si g 
 leaves, becomes a peacock. 
 
 " ". One who has stolen prepared grain, becorr. - 
 a (boar called) -SVavidh r Sedha). 
 
 ,. One who has stolen undressed grain, be- 
 comes a porcupine. 
 
 35. One who has stolen fire, becomes a crane. 
 ■j. One who has stolen household utensils, be- 
 comes a wasp (usually called A'ara/a . 
 
 -. One who has stolen dyed cloth, becomes a 
 A'akor partridge. 
 
 38. One who has stolen an elephant, becomes a 
 tortoise. 
 
 39. One who has stolen a horse, becomes a tiger. 
 
 40. One who has stolen fruits or blossoms, be- 
 comes an ape. 
 
 41. One who has stolen a woman, becomes a 
 bear. 
 
 42. One who has stolen a vehicle, becomes a 
 camel. 
 
 43. One who has stolen cattle, becomes a vulture. 
 
 44. He who has taken by force any property 
 belonging to another, or eaten food not first pre- 
 sented to the gods (at the Vaiivadeva offering), 
 inevitably enters the body of some beast. 
 
 45. Women, who have committed similar thefts, 
 receive the same ignominious punishment : they 
 become females to those male animals. 
 
 are names of ' a large herbivorous bat, usually called the flying fox 
 (in Gujarat! vagud or vagul).' See Dr. Buhler's note on Gaut. 
 loc. cit. 
 
XI.V, 1a, ru VNSMIGR V riON i .| ; 
 
 \1 \ 
 
 I. Now after having undergone the torments in 
 flicted in the hells, and having passed through the 
 animal bodies, the sinners are born as human 
 beings with (the following) marks (indicating theii 
 crime) : 
 
 j. A criminal in the highest deerree ■hall have 
 leprosy ; 
 
 v ;. A killer of a Brahmawa, pulmonary consump 
 tion ; 
 
 4. A drinker of spirits, black teeth ; 
 
 5. A stealer of gold (belonging to .1 Brahmawa), 
 deformed nails ; 
 
 6. A violator oi his spiritual teacher's bed, •> 
 disease of the skin ; 
 
 7. A calumniator, a Stinking nose; 
 
 S. A malignant informer, stinking breath; 
 
 9. A stealer <>f grain, a limb too little; 
 
 10. (hie who steals by mixing (i.e. by taking 
 good grain and replacing the same amount o\ bad 
 grain in its stead), .1 limb ton much ; 
 
 II. A stealer of food, dyspepsia ; 
 12. A stealer of words \ dumbnes 
 
 XLV. 2-31. M. XI, ig 52; V. Ill, ao9-au. 3a, 33. M XI, 
 
 53. 54- 
 
 2. According to a text of A'.il;il;i|i;i, w hi. h N.nnl. quOtCS In 
 
 explanation of this Sutra, connection with the mothei Is punished 
 with ' falling or incurable epilepsy,' when the organ falls of; con 
 nection with a daughtei 1 1 punished with red epilepsj , 1 onnci tion 
 with a daughter-in law, with black leprosy ; and connection with 
 
 a sister, with yellow leprosy. 
 
 12. 'i.e. ; rding to Kulluka and Nand., 'one who Bludies 
 
 the Veda without permission to do bo;' 01 it may denote, 
 
 according to Nand., 'a stealer of a book,' 01 ' • who fails to 
 
 communicate information whi< li he IS aide to give.' 
 
 1. 2 
 
T48 VISHiVU. XLV, 13. 
 
 13. A stealer of clothes, white leprosy ; 
 
 14. A stealer of horses, lameness ; 
 
 15. One who pronounces an execration against a 
 god or a Brahma;za, dumbness ; 
 
 16. A poisoner, a stammering tongue ; 
 
 1 7. An incendiary, madness ; 
 
 18. One disobedient to a Guru (father), the 
 falling sickness ; 
 
 19. The killer of a cow, blindness ; 
 
 20. The stealer of a lamp, the same ; 
 
 21. One who has extinguished a lamp, blindness 
 with one eye ; 
 
 22. A seller of tin, chowries, or lead, is born a 
 dyer of cloth ; 
 
 23. A seller of (horses or other) animals whose 
 foot is not cloven, is born a hunter ; 
 
 24. One who eats the food of a person born 
 from adulterous intercourse \ is born as a man who 
 suffers his mouth to be abused ; 
 
 25. A thief (of other property than gold), is born 
 a bard ; 
 
 26. A usurer becomes epileptic; 
 
 2j. One who eats dainties alone, shall have 
 rheumatics ; 
 
 28. The breaker of a convention, a bald head; 
 
 19. Nand. quotes a text of .Satatapa, from which he infers the 
 use of the particle tu to indicate here, that a killer of his mother 
 shall also be born blind. 
 
 21. The particle ha., according to Nand., indicates here, that 
 such persons shall also be afflicted with the morbid affection of the 
 eyes called Timira, as stated by .Satatapa. 
 
 24. 1 Nand. says that kunda.s'm may also mean 'one who eats 
 food to the amount of a kwidn.' See also Dr. Biihler's note on 
 Gaut. XV, 1 8. 
 
XLVI, 9- PENANCES. 
 
 149 
 
 29. The breaker of a vow of chastity, swelled 
 legs ; 
 
 30. One who deprives another of his subsist- 
 ence, shall be poor; 
 
 31. One who injures another (without provoca- 
 tion), shall have an incurable illness. 
 
 32. Thus, according to their particular acts, are 
 men born, marked by evil signs, sick, blind, hump- 
 backed, halting, one-eyed ; 
 
 2,3. Others as dwarfs, or deaf, or dumb, feeble- 
 bodied (eunuchs, whitlows, and others). Therefore 
 must penances be performed by all means. 
 
 XLVI. 
 
 1. Now follow the penances. 
 
 2. Let a man fast for three days ; 
 
 3. And let him perform each day the three ablu- 
 tions (at dawn, noon, and sunset) ; 
 
 4. And let him, at every ablution, plunge into the 
 water three times ; 
 
 5. And let him mutter the Aghamarsha;/a three 
 times, after having plunged into the water ; 
 
 6. During day-time let him be standing ; 
 
 7. At night let him continue in a sitting posi- 
 tion ; 
 
 8. At the close of the ceremony let him give a 
 milch cow (to a Brah-mawa). 
 
 9. Thus 1 has the penance Aghamarsha;/a been 
 described. 
 
 XLVI. 10, 11, 18, 19. M. XI, 212, 213, 215, 216. — jo, 11, 13, 
 18-20, 22, 23. Y. Ill, 315-323. — 10. Apast. I, 9, 27, 7. — 10, 
 11, 13- Gaut. XXIII, 2 ; XXVI, 1-5, 20 . — 24, 25. M. XI, 224, 
 225. 
 
 9. J Nand. thinks that the word iti, ' thus,' has a double meaning 
 
150 VISHiVU. XLVI, to. 
 
 10. Let a man for three days eat in the evening 
 only ; for other three days, in the morning only ; for 
 further three days, food (given to him) unsolicited ; 
 (and let him fast entirely for three days) : that is 
 the Pra^apatya (the penance invented by Pra^a- 
 pati). 
 
 11. Let him drink for three days hot water ; for 
 other three days, hot clarified butter; and for further 
 three days, hot milk ; and let him fast for three 
 days : that is the TaptakrzM^ra (hot penance). 
 
 12. Taking the same (liquids) cold is called the 
 Sitakrt&Mra (cold penance). 
 
 13. The KrtkMr&tikriMAra (the most difficult 
 penance) consists in subsisting on milk only for 
 twenty-one days. 
 
 14. Eating (nothing but) ground barley mixed 
 with water for a whole month is called the Udaka- 
 krt'M/ira. (water penance). 
 
 15. Eating nothing but lotus-fibres (for a whole 
 month) is called the Mb\akrz'6&/ira. (root penance). 
 
 16. Eating nothing but Bel fruit (for a whole 
 month) is called the 6riphalakrz^/£/zra (Bel fruit 
 penance). 
 
 17. Or * (this penance is performed) by (eating) 
 lotus-seeds. 
 
 18. A total fast for twelve days is called Paraka. 
 
 19. Subsisting for one day on the urine and 
 faeces of a cow, milk, sour milk, butter, and water 
 
 here, and refers to another kind of Aghamarshawa penance at the 
 same time, which is described by .Sankha, and consists simply in 
 fasting for three days and muttering the Aghamarshawa hymn three 
 times. 
 
 17. x According to Nand., the particle va, 'or,' here indicates 
 another alternative, that of performing this penance with Amalakas 
 (Emblica Officinalis Gaertn.) 
 
XLVII, 2. PENANCES. I5T 
 
 in which Kiii"a grass has been boiled, and fasting 
 the next day, is called Santapana (the tormenting 
 penance). 
 
 20. Swallowing (the same six things, viz.) cow- 
 urine and the rest, each for one day, is called Maha- 
 santapana (the particularly tormenting penance). 
 
 21. Swallowing each for three days is called 
 Atisantapana (the extremely tormenting penance). 
 
 22. Swallowing oil-cakes, foam of boiled rice, 
 buttermilk, water, and ground barley (each for one 
 day), with a fasting day between (every two days), is 
 called Tulapurusha (a man's weight). 
 
 23. Drinking water boiled with Kusa grass, 
 leaves of the Palasa and Udumbara trees, of lotuses, 
 of the .Sankhapushpi plant, of the banyan tree, and 
 of the Brahmasuvar/^ala plant, each (for one day), is 
 called Par;zakrz/£v£/zra (leaves penance). 
 
 24. Let a man perform all those penances after 
 having shorn his hair and his beard, and let him 
 bathe at morning, noon, and evening every day, 
 lying on a low couch, and restraining his passions, 
 
 25. And let him (while engaged in performing 
 them) avoid to converse with women, 6iidras, or 
 outcasts, and let him constantly, to the best of his 
 ability, mutter purifying Ma/ztras and make oblations 
 in the fire. 
 
 XLVII. 
 
 1. Now follows the Aandraya;za (lunar penance). 
 
 2. Let a man eat single mouthfuls (of food) 
 unchanged in size ; 
 
 XLVII. 1-10. M. XI, 217-222. — 1-3, 9. Y. Ill, 324, 325 — 
 1-4. Gaut. XXVII, 12-15. 
 
 2. 'Unchanged in size' means 'of that size precisely which the 
 law prescribes.' Ya§-3avalkya (III. 324) states that each daily 
 
15 2 VISHiVU. XLVII,3. 
 
 3. And let him during the moon's increase add 
 (successively) one mouthful (every day, so as to eat 
 one mouthful on the first day of the moon's increase, 
 two mouthfuls on the second day, and so on ; fifteen 
 mouthfuls on the day of full moon), and during the 
 wane of the moon let him take off one mouthful 
 (every day, so as to eat fourteen mouthfuls on the 
 first day of the moon's wane, thirteen mouthfuls on 
 the second, and one mouthful on the fourteenth day 
 of the moon's wane), and on the day of new moon 
 let him fast entirely : thus has the barley-shaped 
 Aandrayawa been described. 
 
 4. Or the ant-shaped TTandraya^a (may be per- 
 formed). 
 
 5. That A'andraya^a is called 'ant-shaped' in 
 which the day of new moon is placed in the 
 middle. 
 
 6. That one is called 'barley-shaped' in which 
 the day of full moon is placed in the middle. 
 
 7. If a man eats for a month eight mouthfuls a 
 day, it is (the penance called) Yati/'andraya^a (an 
 hermit's A'andrayafza). 
 
 8. Eating (for a month) four mouthfuls each 
 morning and evening is (the penance called) Sisu- 
 /£andraya;za (a child's A"andraya^a). 
 
 9. Eating anyhow 1 three hundred minus sixty 
 mouthfuls a month is the penance called Samanya- 
 /£andraya;;a (general Aandraya/za). 
 
 portion must have the size of a peacock's egg, and Gautama 
 (XXVII, 10) prescribes that the size of a mouthful shall be such as 
 not to cause a distortion of the mouth in swallowing it. (Nand.) 
 
 9. 1 ' Anyhow,' i. e. otherwise than ordained above, as e. g. eating 
 four mouthfuls on one day, and twelve on the next day ; or fasting 
 on one day, and eating sixteen mouthfuls on the following day; or 
 fasting for two days, and eating twenty-four mouthfuls on the third 
 
XLVIII, 6. PENANCES. 153 
 
 10. After having performed this penance, in a 
 former age, the seven holy jRzshis, Brahman, and 
 Rudra acquired a splendid abode, O Earth. 
 
 XLVIII. 
 
 i. Now if a man feels his conscience charged 
 with some guilty act (such as performing a sacrifice 
 for, or accepting a gift from, unworthy persons, or 
 eating excrements) committed by himself (or if his 
 conscience tells him that he has done more evil 
 than good, or if he thinks himself less pure than 
 others), let him boil a handful of barley-gruel for the 
 sake of his own spiritual welfare. 
 
 2. Let him not make the (customary) Vai-svadeva 
 offering after that. 
 
 3. Neither must he make the Bali offerings. 
 
 4. Let him consecrate with Mantras the barley, 
 before it has been put to the fire, while it is being 
 boiled, and after it has been boiled. 
 
 5. Let him watch the barley, while it is being 
 boiled (muttering at the same time the following 
 Mantra) : 
 
 6. ' Soma, who is the highest priest among priests 
 (gods), leader among the wise, Rishi among bards, 
 the falcon among rapacious birds, the Svadhiti tree 
 among trees, trickles murmuring through the filter 1 .' 
 
 day ; or fasting for three days, and eating thirty -two mouthfuls on 
 the fourth day. (Nand.) 
 
 XLVIII. 1. Gaut. XIX, 13. 
 
 2, 3. Regarding the regular oblations which have to be offered 
 at meal times &c. to the VLrvedevas and to all beings (bhutani), 
 see LIX, 22, 24; LXVIII, 1-22. 
 
 4. The Mantras are given below, 17-22. 
 
 6. 1 Rig-veda IX, 96, 6. Regarding the translation of this verse, 
 see Dr. Zimmer's remarks, Altindisches Leben, p. 207. 
 
T 54 VISH2VU. XLVIII, 7. 
 
 With these words he must fasten blades of Kusa. 
 grass (round the neck of the kettle). 
 
 7. The pulse having been boiled, he must pour 
 it into another vessel and eat it. 
 
 8. Let him help himself to it, while muttering the 
 Mantra, 'The gods, who have sprung up in the mind 
 and satisfy the mind, who are gifted with great 
 energy, and whose father is Daksha, shall protect 
 and help us. To them be Nama// (adoration), to 
 them be Svaha (hail).' 
 
 9. Then, after having sipped water, let him seize 
 the centre (of the vessel) and mutter the Mantra : 
 
 10. ' Be satisfied in our stomach, O ye waters, 
 and ye barley-corns, after having been bathed ; they 
 shall be salubrious to us, conferring bliss, causing 
 health, divine, causing immortality, and increasers of 
 Rita, (truth and justice).' 
 
 11. One desirous of wisdom (must perform this 
 rite) for three days ; 
 
 12. A sinner, for six days. 
 
 1 3. Any of the mortal sinners (killers of a Brah- 
 ma«a, stealers of gold, and the rest) becomes purified 
 by swallowing it for seven days. 
 
 14. Swallowing it for twelve nights effaces even 
 sins committed by an ancestor ; 
 
 15. Swallowing it for a month, every sin (whether 
 light or heavy, and whether committed by himself 
 or by an ancestor). 
 
 16. And so does swallowing barley-corns dis- 
 solved in the excrements of a cow for twenty-one 
 days (efface every sin). 
 
 1 7. ' Thou art barley, thou the king of grains, 
 
 8. Taittinya Sa?;/hita I, 2, 3, 1. See also Va^asaneyi Sa/«hita 
 IV, 11, &c. 
 
XLIX, I. PENANCES. 155 
 
 thou water mixed with honey ; the iv'z'shis have pro- 
 claimed thee an expeller of every kind of guilt and 
 an instrument of purification. 
 
 1 8. 'You are clarified butter and honey, O ye 
 barley-corns ; you are water and ambrosia, O ye 
 barley-corns. May you efface whatever sinful acts 
 I have committed : 
 
 19. ' Sins committed by words, by acts, and by 
 evil thoughts. Avert distress and ill-fortune from 
 me, O ye barley-corns. 
 
 20. ' Purify food licked at by dogs or pigs, or 
 defiled by leavings (of food), and (purify me from 
 the stain) of disobedience towards mother and 
 father, O ye barley-corns. 
 
 21. ' Purify for me food given by a multitude of 
 persons, the food of a harlot, or of a 6udra, food 
 offered at a 6Vaddha, food rendered impure by the 
 birth of a child in the house, the food of a thief, and 
 food offered at a Nava-sraddha (or new .Sraddha, 
 which takes place on the first, third, fifth, seventh, 
 ninth, and eleventh day after a person's demise). 
 
 22. ' Purify me, O ye barley-corns, from the sin 
 of injuring a child or of causing (a punishment) to 
 be inflicted on some one by the king, from theft of 
 gold (or other high crimes), from the violation of a 
 religious duty, from performing a sacrifice for an 
 unworthy person, and from abusing a Brahma;za.' 
 
 XLIX. 
 
 1. After having fasted during the eleventh day 
 of the bright half of the month Marga^trsha, let a 
 
 XLIX. 1. 'He must worship Vasudeva either with sixteen acts, 
 muttering one out of the sixteen verses of the Purushasukta with 
 each single act, the first act being the invocation of the gods, and 
 
1 5 6 VISHiVU. XLIX, 2. 
 
 man worship, on the twelfth day, the venerable 
 Vasudeva (Vish/m). 
 
 2. (He shall worship him) with flowers, incense, 
 unguents, lamps, eatables (such as milk), and repasts 
 given to Brahma/zas. 
 
 3. By performing this rite (on the twelfth day of 
 the bright half of every month, from the month 
 Marga-nrsha to the month Karttika) for one year, he 
 is purified from every sin. 
 
 4. By performing it till he dies, he attains 6Veta- 
 dvipa (' the white island,' the abode of Bhagavat). 
 
 5. By performing it for a year on each twelfth 
 day of both halves of a month, he attains heaven. 
 
 6. By performing it (within the same intervals), 
 till he dies, (he attains) the world of Vishnu. 
 
 7. The same (heavenly rewards are gained by 
 him who performs this rite) on each fifteenth day 
 (after having fasted during the fourteenth). 
 
 8. If he worships (according to the latter rite) 
 Ke^ava (Vishnu) who has become one with Brah- 
 man, on the day of full moon, and Kesava absorbed 
 in meditation, on the day of new moon, he will 
 obtain a great reward. 
 
 the last the dismissal of the assembled Brahmawas ; or he must 
 worship him with the " five offerings," perfumes, and the rest, 
 muttering at the same time the " twelve syllables " (Om namo bha- 
 gavate vasudevaya, " Om, adoration to the venerable Vasudeva ").' 
 (Nand.) 
 
 2. 'He must worship him with those offerings and with burnt- 
 oblations. The burnt-oblation, which must consist either of 
 sesamum, or of barley, or of clarified butter, has to be accompanied 
 by the recitation of the Purushasukta or of the " twelve syllables." ' 
 (Nand.) 
 
 8. According to Nand., the two forms of Vishnu mentioned 
 here must be considered as two separate deities, the one having to 
 be invoked with the words ' Adoration to Brahmakcrava,' and the 
 
L, 7. PENANCES. 157 
 
 9. If in a year on a day of full moon the moon 
 and the planet Jupiter are seen together in the sky, 
 it is called a great full moon. 
 
 10. Gifts, fasts, and the like are declared to be 
 imperishable on that day. The same is the case if 
 a conjunction with the asterism .5rava«a falls on the 
 twelfth day of the bright half (of any month). 
 
 L. 
 
 1 . Let a man make a hut of leaves in a forest and 
 dwell in it ; 
 
 2. And let him bathe (and perform his prayers) 
 three times a day ; 
 
 3. And 1 let him collect alms, going from one 
 village to another, and proclaiming his own deed ; 
 
 4. And x let him sleep upon grass : 
 
 5. This is called a Mahavrata (great observance). 
 
 6. He who has killed a Brahma^a (unintention- 
 ally) must perform it for twelve years. 
 
 7. (He who has unintentionally killed) a Ksha- 
 triya or a Vai^ya engaged in a sacrifice, for the 
 same period. 
 
 other with the words ' Adoration to Yogakei-ava/ ' A great reward' 
 he interprets by ' a shape identical with that of Brahman.' 
 
 L. 1-6, 15. M. XI, 73; Y. Ill, 243; Apast. I, 9, 24, 11-20; 
 Gaut. XXII, 4-6.— 7-10, 12-14. M. XI, 88, 89, 129-131 ; Y. 
 Ill, 251, 266, 267; Gaut. XXII, 12-16. — 16-24. M. XI, 109- 
 116; YAH, 263. — 25-41. M. XI, 132-138; Y. Ill, 270-274.— 
 3°-33- Apast. I, 9, 25, 13 ; Gaut. XXII, 19. — 34-36. Gaut. XXII, 
 23- 2 5- — 46-50- M. XI, 141-145; Y. Ill, 275, 276. — 46. Apast. 
 I, 9, 26, 2 ; Gaut. XXII, 20, 21. 
 
 3. 1 Nand., quoting Gautama XXII, 5, takes the particle fa, 
 ' and,' to imply that he should also make way for any Arya whom 
 he meets. 
 
 4. x The particle ka here means, according to Nand., that he 
 ought to remain chaste, as ordained by Gautama, XXII, 4. 
 
J 5& VISHiVU. l, 8. 
 
 8. Likewise, he who has killed (unintentionally) a 
 pregnant woman, or 1 a woman in her courses. 
 
 9. Or 2 a woman who has bathed after temporary 
 uncleanness ; 
 
 10. Or 1 a friend. 
 
 11. He who has (unintentionally) killed a king, 
 must perform the Mahavrata for twice the same 
 number of years (or twenty-four years) ; 
 
 12. He who has (unintentionally) killed a Ksha- 
 triya (not engaged in a sacrifice, nor a king), for one 
 quarter of that time less (or for nine years) ; 
 
 13. He who has (unintentionally) killed a VaLrya 
 (not engaged in a sacrifice), for half of that time (or 
 for six years). 
 
 14. He who has (unintentionally) killed a (vir- 
 tuous) .5udra, for half of that time again (or for 
 three years). 
 
 15. He who is performing any of those penances, 
 must carry (on his stick) the skull of the person 
 slain, like a flag. 
 
 16. Let a man serve cows for a month, his hair 
 and beard having been shorn. 
 
 1 7. And let him sit down to rest when they rest ; 
 
 18. And 1 let him stand still when they stand 
 still ; 
 
 8. 1 Nand. infers from texts of Pra^etas, Yama, and Parajara, that 
 the particle va, ' or,' here refers to pregnant cows, and to women 
 whose confinement is close at hand, or who are married to one who 
 has kindled his sacred fire, or for whom all the sacred rites have 
 been duly performed from their birth. 
 
 9. ' Nand. refers the particle va, 'or/ to women of high rank and 
 to a rival wife, or a mother, or a daughter, or a sister, or a daughter- 
 in-law, or a wife, who is of the same caste as her husband. 
 
 10. 1 ' The particle va includes children here.' (Nand.) 
 
 18. 'According to Nand., the particle £a here refers to the 
 
L, 29. PENANCES. 1 59 
 
 19. And 1 let him give assistance to a cow that 
 has met with an accident (such as getting into a 
 slough, or falling into a pit). 
 
 20. And let him preserve them from (the attacks 
 of lions and tigers and other) dangers. 
 
 21. Let him not seek shelter himself against cold 
 (and hot winds) and similar dangers, without having, 
 previously protected the cows against them. 
 
 22. Let him wash himself with cow-urine (three 
 times a day) ; 
 
 23. And 1 let him subsist upon the (five) pro- 
 ductions of a cow : 
 
 24. This is the Govrata (cow rite), which must be 
 performed by him who has (unintentionally) killed a 
 cow (belonging to a Kshatriya). 
 
 25. If a man has killed an elephant (intention- 
 ally), he must give five black (nila) bulls. 
 
 26. If he has killed (unintentionally) a horse, he 
 must give a garment. 
 
 27. If he has (intentionally) killed an ass, he 
 must give a bull one year old. 
 
 28. The same if he has (intentionally) killed a 
 ram or a goat. 
 
 29. If he has (intentionally) killed a camel, he 
 must give one Kr/shzzala of gold. 
 
 precept of ParsLrara, that he should drink water when the cows 
 drink, and lie down when they lie down. 
 
 19. According to Nand., the particle ka, here implies another 
 precept of Para^ara, that he should not take notice of a cow grazing 
 or drinking water upon his own ground or that of another. 
 
 23. l ' The particle kz. implies that he should also mutter the 
 Gomati hymn, as -Satatapa says.' (Nand.) 
 
 25. ' He is called a black bull whose colour is red, whose mouth 
 and tail are of a yellowish-white colour, and whose hoofs and horns 
 are white.' (Ya^naparsva, quoted by Nand.) 
 
l6o VISH2VU. L, 30. 
 
 30. If he has (intentionally) killed a dog, he must 
 fast for three days. 
 
 31. If he has (unintentionally) killed a mouse, or 
 a cat, or an ichneumon, or a frog, or a Duudubha. 
 snake, or a large serpent (a boa constrictor), he must 
 fast one day, and on the next day he must give a 
 dish of milk, sesamum, and rice mixed together to a 
 Brahma/m, and give him an iron hoe as his ' fee.' 
 
 32. If he has killed (unintentionally) an iguana, 
 or an owl, or a crow, or a fish, he must fast for 
 three days. 
 
 33. If he has killed (intentionally) a Ha//zsa, or 
 a crane, or a heron, or a cormorant, or an ape, or a 
 falcon, or the vulture called Bhasa, or a Brahma;d 
 duck, he must give a cow to a Brahma^a. 
 
 34. If he has killed a snake, (he must give) an 
 iron spade. 
 
 35. If he has killed emasculated (cattle or birds) 1 , 
 (he must give) a load of straw 2 . 
 
 36. If he has killed (intentionally) a boar, (he 
 must give) a Kumbha of clarified butter. 
 
 37. If he has (intentionally) killed a partridge, 
 (he must give) a Dro^a of sesamum. 
 
 38. If he has (intentionally) killed a parrot, (he 
 must give) a calf two years old. 
 
 39. If he has (intentionally) killed a curlew, (he 
 must give) a calf three years old. 
 
 40. If he has (unintentionally) killed a wild carni- 
 vorous animal, he must give a milch cow. 
 
 35. ^hus according to Nand., who declares himself against 
 the interpretation of sha«</a by ' a eunuch ; ' see, however, Kulluka 
 on M. XI, 134, and Dr. Burner's rendering of Gaut. XXII, 23. — 
 2 Nand. adds, 'and a Masha of lead;' see the passages just re- 
 ferred to. 
 
L, 50. PENANCES. l6l 
 
 41. If he has (unintentionally) killed a wild animal 
 not carnivorous, (he must give) a heifer. 
 
 42. If he has (intentionally) killed an animal not 
 mentioned before, he must subsist upon milk for 
 three days. 
 
 43. If he has (unintentionally) killed a bird (not 
 mentioned before), he must eat at night only ; 
 
 44. Or (if unable to do so), he must give a silver 
 Masha. 
 
 45. If he has (unintentionally) killed an aquatic 
 animal, he must fast (for a day and a night). 
 
 46. If he has killed a thousand (small) animals 
 having bones, or an ox-load of animals that have no 
 bones, he must perform the same penance as for 
 killing a 6udra. 
 
 47. But, if he has killed animals having bones, he 
 must (moreover) give some trifle to a Brahmawa (for 
 each animal which he has killed) ; if he has killed 
 boneless animals, he becomes purified by one stop- 
 ping of the breath. 
 
 48. For cutting (unawares ?) trees yielding fruit 
 (such as the bread-fruit or mango trees), shrubs, 
 creeping or climbing plants, or plants yielding blos- 
 soms (such as the jasmine tree), he must mutter a 
 Vedic text (the Gayatri) a hundred times. 
 
 49. For killing (unintentionally) insects bred in 
 rice or other food, or in (sweets and) the like, or 
 in liquids (such as molasses), or elsewhere (in water 
 and so on), or in flowers or fruits, the penance con- 
 sists in eating clarified butter. 
 
 50. If a man has wantonly cut such plants as 
 
 46, 47. Nand. thinks that the former Sloka refers to intentional, 
 and the latter to unintentional murder of those animals. 
 
 [7] M 
 
1 62 VISHiW. LI, i. 
 
 grow by cultivation (such as rice and barley), or 
 such as rise spontaneously in the wood (such as 
 wild rice), he must wait on a cow and subsist upon 
 milk for one day. 
 
 LI. 
 i. A drinker of spirituous liquor must abstain 
 from all religious rites and subsist on grains 
 separated from the husk for a year. 
 
 2. If a man has (knowingly) tasted any of the 
 (twelve) unclean excretions of the body, or of the 
 (twelve) intoxicating drinks, he must perform the 
 A'andraya^a penance. 
 
 3. Likewise, if he has (knowingly) eaten garlic, 
 or onions, or red garlic, or any plant which has a 
 similar flavour (to that of garlic or onions), or the 
 meat of village pigs, of tame cocks (and other tame 
 birds), of apes, and of cows. 
 
 4. In all those cases men belonging to a twice- 
 born caste have to be initiated a second time, after 
 the penance is over. 
 
 5. On their second initiation, the tonsure, the 
 girding with the sacred string, the wearing of the 
 staff, and the begging of alms shall be omitted. 
 
 LI. 1. M. XI, 93; Y. Ill, 254. - 3- M. V, 19; Y. I, 176.— 
 4, 5. M. XI, 151, 152 j Y. Ill, 255 ; Gaut. XXIII, 2. — 6. M. V, 18 ; 
 Y. I, 177 ; Apast. I, 5, 17, 37; Gaut. XVII, 27. — 7-20. M. IV, 
 205-217 ; Y. I, 161-168 ; Apast. I, 5, 16, 27, 29 ; 17, 4, 5 ; 18, 
 21-23; *9> h *5; II, 6, 15, 14; Gaut. XVII, 10-12, 17, 19, 21, 
 31.— 21. M.V, 16; Y. 1,177, 178. — 23. M.XI, 148.— 25. M. 
 XI, 150; Gaut. XXIII, 6.-26-42. M.V, 5-21, 24, 25; XI, 
 152-157; Y. I, 169-178; Apast. I, 5, 17, 17-20, 22-26, 28, 29, 
 33-36; Gaut. XVIi; 14, 16, 22-26, 28, 29, 32-34. — 43-46- M. 
 XI, 158-160. — 59. M.V, 36; Y. I, 179; Apast. I, 5, 17, 31- — 
 60. M.V, 38; Y.I, 180. — 61. M.V, 39.-62. M.V, 34.-63- 
 78. M.V, 40-55. — 64. -Sankh. II, 16, 1. See also Buhler, Introd. 
 to Digest, p. xxxi, note. — 76, 77. Y. I, 181. 
 
LI, 14. PENANCES. 163 
 
 6. If a man has (unawares) eaten meat of a five- 
 toed animal, with the exception of the hare, the 
 porcupine, the iguana, the rhinoceros, and the tor- 
 toise, he must fast for seven days. 
 
 7. If he has eaten the food of a multitude of 
 persons, of a harlot, of a thief, or of a singer, he 
 must subsist upon milk for seven days. 
 
 8. And 1 (if he has eaten) the food of a carpenter 
 or of a leather manufacturer ; 
 
 9. Or of a usurer, of a miser, of one who has 
 performed the initiatory ceremony of a Soma-sacri- 
 fice, of a jailer, of an Abhisasta, or of a eunuch ; 
 
 10. Or of a dissolute woman, of a hypocrite, of a 
 physician, of a hunter, of a hard-hearted or cruel 
 person, and of one who eats the leavings of food ; 
 
 11. Or of a woman who has neither husband nor 
 son, of a goldsmith, of an enemy, or of an outcast ; 
 
 1 2. Or of a malignant informer, of a liar, of one 
 who has transgressed the law, and of one who sells 
 himself, or who sells (molasses or other) liquids and 
 condiments ; 
 
 13. Or of a public dancer, of a weaver, of an 
 ungrateful man, or of a dyer of clothes ; 
 
 14. Or (the food) of a blacksmith, of a man of 
 the Nishada tribe (who subsist by fishing), of a 
 stage-player \ of a worker in cane, or of a seller of 
 weapons ; 
 
 8. x 'As shown by <£a, "and," other persons who have a dishonour- 
 able profession, such as fishermen, have also to be understood.' 
 (Nand.) 
 
 9. Abhisasta means ' accused of a heinous crime,' i. e. 'a person 
 of bad repute.' (Nand.) See also Dr. Burner's notes on Apast. I, 
 9, 24, 6, and on Gaut. XVII, 17. 
 
 14. J This is the usual meaning of the term rahgavatarin. 
 Nand. explains it by ' wrestlers and the like.' 
 
 M 2 
 
1 64 VISHJVU. LI, 15. 
 
 15. Or of a trainer of dogs, of a distiller of 
 spirituous liquor, of an oil manufacturer, or of a 
 washerman ; 
 
 16. Or (the food) of a woman in her courses 
 (whether belonging to her, or dressed for her), or of 
 one who lives under one roof with the paramour of 
 his wife ; 
 
 1 7. Or (food) which has been looked at by the 
 killer of an embryo (of a Brahma^a), or which has 
 been touched by a woman in her courses, or nibbled 
 by a bird *, or touched by a dog, or smelt at by a 
 cow ; 
 
 18. Or that which has been designedly touched 
 with the foot, or that which has been sneezed at ; 
 
 19. Or the food of insane, or wrathful, or sick 
 persons ; 
 
 20. Or (food that is given) in a disrespectful 
 manner, or the meat (of animals killed) for no sacred 
 purpose, 
 
 21. After having (unawares) eaten the flesh of 
 any sort of fish, excepting the Pa///ina, Rohita, 
 Ra^iva, Slmhatimda, and .Sakula fishes, he must 
 fast for three days. 
 
 22. Likewise, after having (unawares) eaten the 
 flesh of (any other) aquatic animal (such as the 
 alligator, or the Gangetic porpoise). 
 
 23. After having (knowingly) drunk water from a 
 vessel in which spirituous liquor had been kept, he 
 must drink for seven days milk boiled together with 
 the 6ankhapushpi plant. 
 
 17. 1 Nand. considers the term patatrin to refer to crows only in 
 this place. Kulluka (on M. IV, 208) interprets it by ' crows and 
 the like.' See also Gaut. XVII, 10. 
 
 20. See Dr. Biihler's notes on Gaut. XVII, 19, 31. 
 
LI, 30. PENANCES. 1 65 
 
 24. After having (knowingly drunk water) from a 
 vessel in which an intoxicating beverage had been 
 kept, (he must drink the same) for five days. 
 
 25. A Soma-sacrificer, who has (unawares) smelt 
 the breath of a man who had been drinking spiri- 
 tuous liquor, must plunge into water, (suppress his 
 breath) and mutter the Aghamarsha//a three times, 
 and eat clarified butter afterwards. 
 
 26. For eating (designedly) the flesh of an ass, of 
 a camel, or of a crow \ he must perform the /Ca.n- 
 drayawa penance. 
 
 27. Likewise, for eating (knowingly) the flesh of 
 an unknown (beast or bird), meat kept in a slaughter- 
 house, and 1 dried meat. 
 
 28. For eating (unawares) the flesh of carnivorous 
 beasts (tigers and others), or birds (hawks and others), 
 he must perform the Taptak/7/v'/(7^ra. 
 
 29. For (knowingly) eating a sparrow, or (the 
 heron called) Plava, or a Brahma/d duck, or a 
 Hawsa, or the (wild cock called) Ra^udala, or a 
 Sarasa crane, or a Datyuha, or a male or female 
 parrot, or a crane, or a heron, or a cuckoo, or a 
 wagtail, he must fast for three days. 
 
 30. Likewise, for eating (unawares the flesh of) 
 animals whose hoof is not cloven (such as horses), 
 
 26. Nand. argues from a passage of Pra/tetas, that the flesh of 
 the following other animals, dogs, jackals, cocks, boars, carnivorous 
 animals in general, Gangetic porpoises, apes, elephants, horses, 
 tame hogs, cows, and human beings, is also implied here. But if 
 that were the case, Sutra 26 would be partly a mere repetition of, 
 and partly opposed to, the rules laid down in Sutras 33 and 22. 
 
 27. ' Nand. infers from a passage of the Brahma-purawa, that the 
 use of the particle &a further implies a prohibition to eat the flesh 
 on the back, or flesh which had been interred in the ground, or 
 covered with earth, fried meat, and the flesh of the uterus. 
 
1 66 VISHiVU. LI, 31. 
 
 or of animals having a double row of teeth (such as 
 the Rohita deer). 
 
 3 1 . For eating (unawares) the flesh of any bird, 
 excepting the francoline partridge, the Kapifi^ala, 
 the (quail called) Lavaka, the peahen, and the 
 peacock, (he must fast) for a day and a night. 
 
 32. For eating (knowingly) insects (ants and 
 others), he must drink for one day (water in which 
 the plant) Brahmasuvar/£ala (has been boiled). 
 
 33. For eating (unawares) the flesh of dogs, he 
 must perform the same penance \ 
 
 34. For eating (unawares the mushroom called) 
 A'/tattraka, or (the mushroom called) Kavaka, he 
 must perform the Santapana penance. 
 
 35. For eating (unawares) stale food, other than 
 a mess prepared with barley (such as cakes), or with 
 wheat (such as gruel), or with milk (boiled with rice, 
 or mixed with coagulated milk, or otherwise dressed), 
 and dishes sprinkled with fat (such as clarified 
 butter), sour gruel, and sweetmeats, he must fast 
 (for one day). 
 
 36. Likewise, (for eating unawares) the juice 
 flowing from an incision in a tree, (plants raised in) 
 unclean substances (such as excrements and the 
 like), and the red exudation of trees. 
 
 37. Also, (for eating unawares) the root of the 
 water-lily; (and for eating) rice boiled with sesamum, 
 or with beans, Sa;/2yava *, rice boiled in milk with 
 sugar, pastry, ^ashkuli (cakes), or food destined for 
 
 33. * 'And he must perform the Santapana penance mentioned 
 in the next Sutra, as the use of the particle kz. implies.' (Nand.) 
 
 37. 1 Nand. interprets this term by utkarika, which, according 
 to Wilson, is a sort of sweetmeat made with milk, treacle, and 
 clarified butter. Kulluka (on M.V, 7) has a somewhat different 
 interpretation. 
 
LI, 46. PENANCES. 167 
 
 the gods, if those dishes have not been announced 
 to the gods first ; and (for eating) food destined for 
 burnt-oblations. 
 
 38. Also, for tasting the milk of any animal, save 
 the milk of cows, goats, and buffalos (and for tasting 
 any eatables made of such milk) 1 . 
 
 39. Also, (for tasting the milk) of those animals 
 (cows and the rest) within ten days after their giving 
 birth to a young one. 
 
 40. And (for tasting) the milk of a cow whose 
 milk flows of itself, of one that has just taken the 
 bull l , or of one whose calf is dead 2 . 
 
 41. And (for tasting the milk of a cow) that has 
 been feeding upon ordures. 
 
 42. And (for tasting) any such food as has turned 
 sour (but not that which is sour by nature, like sorrel), 
 except sour milk (and what is made with it). 
 
 43. A student, who partakes (unawares) of a 
 -Sraddha repast, must fast for three days. 
 
 44. And he must remain in water for a whole 
 day (afterwards). 
 
 45. If he eats honey or meat (at any time), he 
 must perform the Pra^apatya penance. 
 
 46. If any one eats (unawares) the leavings of the 
 
 38. ' Nand. infers from the use of the particle kz that the same 
 penance is ordained for tasting any other production of those 
 animals, as e.g. their excrements. 
 
 40. 1 Sandhini means ' a cow that has just taken the bull,' or 
 ' a female animal that gives milk once a day,' or ' a cow that is 
 milked by the calf of another cow.' (Nand.) Haradatta (see Apast. 
 L 5> I 7) 2 3 5 Gaut. XVII, 25) interprets it by 'an animal giving 
 milk while big with young.' For other interpretations, see the 
 Petersburg Dictionary. — 2 ' The particle ka. indicates that animals 
 bearing twins have also to be included in this prohibition.' (Nand.) 
 See Gaut. loc. cit. 
 
1 68 Vishnu. Li, 47. 
 
 food of a cat, of a crow, of an ichneumon, or of a rat, 
 he must drink water in which the Brahmasuvar^ala 
 plant has been boiled. 
 
 47. For eating (unawares) what has been left by 
 a dog, he must fast for one day, and drink Pania- 
 gavya (afterwards). 
 
 48. For tasting (knowingly) the excrements of 
 five-toed animals (excepting human excrements), he 
 must (fast) for seven days (and drink PaMagavya on 
 the eighth). 
 
 49. If one (not a student) eats (unawares) of a 
 ■Sraddha repast consisting of raw food, he must 
 subsist on milk for seven days. 
 
 50. If a Brahmawa eats what has been left by a 
 6udra, (he must also subsist on milk) for seven 
 days. 
 
 51. If he eats what has been left by a VaLsya, (he 
 must subsist upon milk) for five days. 
 
 52. If he eats what has been left by a Kshatriya, 
 (he must subsist upon milk) for three days. 
 
 53. If he eats what has been left by another 
 Brahma^a, (he must subsist upon milk) for one 
 day. 
 
 54. If a Kshatriya eats what has been left by a 
 ■5udra, (he must undergo the same penance) for five 
 days. 
 
 55. If he eats what has been left by a Vawya, (he 
 must undergo it) for three days ; 
 
 56. And so must a Vaiiya, if he eats what has 
 been left by a 6udra. 
 
 50. Nand. explains that he should drink Pafi/fcagavya alternately 
 with milk. This explanation extends to the following Sutras also 
 (up to Sutra 56). He further argues from another Smrz'ti text that 
 the term Sudra. means ' .Sudras and women' here. 
 
LI, 63. PENANCES. 169 
 
 57. For (knowingly) eating (undressed) food, 
 which has been left by a AaWala (or -Svapa/'a or 
 other member of the seven lowest castes), he must 
 fast for three days. 
 
 58. For (unawares) eating dressed food (left by 
 such), the Paraka penance is ordained. 
 
 59. Let no Brahma;/a ever eat (the flesh of) 
 beasts which has not been consecrated with Man- 
 tras ; but if it has been consecrated with Mantras, 
 he may eat it, following the eternal rule (laid down 
 in the Veda). 
 
 60. As many hairs as the beast has, which he 
 has slain in this world, for so many days will the 
 killer of a beast for other purposes than a (.Srauta 
 or Smarta) sacrifice, suffer terrible pangs in this 
 world and in the next l . 
 
 61. It is for sacrifices that beasts have been 
 created by the Self- existent (Brahman) himself. 
 Sacrificing causes the whole universe to prosper ; 
 therefore is the slaughter (of beasts) for a sacrifice 
 no slaughter. 
 
 62. The sin of him who kills deer for the sake of 
 gain, is not so great (and visited less heavily) in the 
 world to come, than the sin of him who eats meat 
 which has not been offered to the gods. 
 
 63. Plants, cattle, trees, amphibious animals, and 
 birds, which have been destroyed for the purposes 
 of sacrifice, obtain exaltation in another existence 
 (in which they are born as Gandharvas, or other 
 beings of a high rank). 
 
 60. * My translation follows Nand. It is, however, doubtful, 
 whether the reading is correct; see Manu V, 38. 
 
 62. This is because the former kills animals in order to support 
 his family, whereas the latter eats meat merely in order to tickle 
 his palate. (Nand.) 
 
I 70 VISHNU. LI, 64. 
 
 64. When honouring a guest, at a sacrifice, or 
 when worshipping the manes, or the gods, a man 
 may slay cattle, but not otherwise on any account. 
 
 65. That twice-born man who, knowing the exact 
 truth (promulgated) in the Veda, slays cattle for the 
 sacrifices (ordained in the Veda), will convey himself 
 and the cattle (slain by him) to a blissful abode. 
 
 66. A self-controlled 1 man of a twice-born caste, 
 whether he be a householder, or be dwelling with 
 his spiritual teacher, or in the forest, must never 
 slay an animal in opposition to the precepts of the 
 Veda, even in cases of distress. 
 
 67. That slaughter which is in accordance with 
 the precepts of the Veda, and has been fixed for this 
 world of movable and immovable creatures, should 
 be considered as no slaughter at all ; because it is 
 from the Veda that law shines forth. 
 
 68. He who hurts animals that do not hurt any 
 one, merely in order to afford pleasure to himself, 
 will never obtain happiness, whether living or dead 1 . 
 
 69. He who gives no living creature intentionally 
 the pain of confining or killing (or hurting) it, from 
 benevolence towards all (creatures), will enjoy ever- 
 lasting happiness. 
 
 70. Whatever he thinks of, whatever he strives 
 for, and whatever he desires in his heart, all that is 
 easily obtained by him who does not injure any 
 created being-. 
 
 71. Meat cannot be obtained without injuring an 
 
 66. 1 Nand. interprets the term atmavan by sawnyasi, ' an ascetic, 
 or member of the fourth order,' apparently because the first three 
 orders are mentioned in this Sloka. I have followed Kulluka's in- 
 terpretation (on M.V, 43). 
 
 68. 1 ' But it is no sin to kill tigers or other beasts of prey.' (Nand.) 
 
LI, 78. TENANCES. 171 
 
 animal, and the murder of animals excludes the 
 murderer from heaven, therefore must meat be 
 avoided. 
 
 72. Reflecting upon the origin of flesh x and 
 upon the (sin of) hurting or confining animated 
 creatures, he must abstain from animal food of any 
 kind. 
 
 7 '3. He who transgresses not the law and eats 
 not flesh like a Pisa&a, is beloved by men and 
 remains free from disease. 
 
 74. He who gives his consent to the killing of an 
 animal, he who cuts it up, he who kills it, the pur- 
 chaser and the seller, he who prepares it, he who 
 serves it up, and he who eats it, all these are 
 denominated slaughterers of an animal. 
 
 75. There is no greater sinner than he who, with- 
 out giving their share to the manes and to the gods, 
 wants to increase his own flesh with the flesh of 
 another creature. 
 
 76. Those two, he who performs a horse-sacrifice 
 annually for a hundred years and he who does not 
 eat meat, shall both obtain the same recompense for 
 their virtue. 
 
 yy. By eating (wild rice or other) sacred fruits or 
 roots, and by living upon such grains as are the food 
 of hermits, a man does not reap so high a reward as 
 by avoiding meat. 
 
 78. (An eater of flesh must say within himself), 
 ' Me he (ma/« sa) will eat in the next world, whose 
 
 72. J The human soul is enveloped in six sheaths, three of 
 which come from the father, and three from the mother. The 
 three that come from the mother are skin, flesh, and blood. Now 
 flesh is said in the .Sruti to be derived from the menstrual discharge, 
 and the latter is one of the species of forbidden food. (Nand.) 
 
1 7 2 VISHiVU. LII, i. 
 
 flesh I am tasting here.' This, say the learned, is 
 the derivation of the word flesh (mamsa). 
 
 LII. 
 
 i. He who has stolen the gold (of a Brahma^a), 
 must bring a club to the king, proclaiming his deed. 
 
 2. Whether the king kills him with it, or dismisses 
 him unhurt, he is purified. 
 
 3. Or (in case he committed the theft unawares), 
 he must perform the Mahavrata * for twelve years. 
 
 4. He who appropriates (knowingly) a deposit, 
 (must perform the same penance.) 
 
 5. He who steals (knowingly) grain or valuable 
 objects 1 , (or prepared food belonging to a Brah- 
 ma?ia,) (must perform) the Krt&Mra. 2 for a year. 
 
 6. For stealing male or female slaves (not be- 
 longing to a Brahma^a, and for seizing) a well or 
 pool (actually containing water), or a field, the 
 ASndrayawa (penance must be performed). 
 
 7. (For stealing) articles of small value (such as 
 tin or lead, not exceeding twenty-five Pa;/as in value), 
 the Santapana (penance must be performed). 
 
 8. (For stealing) sweetmeats, (rice or other) food, 
 
 LII. 1, 2. M.VIII, 314-316; XI, 100-101; Y. Ill, 257 ; Apast. 
 I. 9,25,4-5; Gaut. XII, 43, 44. — 3. M. XI, 102. — 5-13. M.XI, 
 163-169. 
 
 3. ] See L, 1-5. 
 
 5. 1 By dhana, ' valuable objects/ the objects mentioned below 
 (in 10), copper and the rest, are meant. (Nand.) — 2 Nand. does 
 not explain the meaning of Kn'Wira., which is a general term for 
 ' a heavy penance.' It probably denotes the Pra^apatya penance 
 here, as in a number of other law texts (e. g. below, LIV, 26), and 
 in the corresponding text of Manu in particular. See Kulluka on 
 M. XI, 163. 
 
 8-13. Nand. explains that these Sutras refer to a small amount 
 of those articles which are mentioned in them. 
 
LII, 17- PENANCES. I 73 
 
 (milk or other) drinks, a bed, a seat, flowers, roots, 
 or fruit, drinking Pafi/£agavya (is ordained as 
 penance). 
 
 9. (For stealing) grass, firewood, trees, rice in the 
 husk, sugar, clothes, skins, or flesh, the thief must 
 fast for three days. 
 
 10. (For stealing knowingly) precious stones, 
 pearls or coral, copper, silver, iron, or white copper, 
 he must eat grain separated from the husk for 
 twelve days. 
 
 11. For stealing (unawares) cotton, silk, wool or 
 other (stuffs), he must subsist for three days upon 
 milk. 
 
 12. For stealing two-hoofed or one-hoofed ani- 
 mals, he must fast for three days. 
 
 13. For stealing birds, or perfumes, or medicinal 
 herbs, or cords, or basket-work, he must fast for 
 one day. 
 
 14. Though a thief may have restored to the 
 owner the stolen property (either openly or) in some 
 indirect manner 1 , he must still perform a penance, 
 in order to purify himself from guilt. 
 
 15. Whatever a man takes from others, un- 
 checked (by the dictates of religion), of that will 
 he be bereft in every future birth. 
 
 16. Because life, religious merit, and pleasure 
 depend upon wealth, therefore let a man take care 
 not to injure the wealth (of others by robbing 
 them) by any means. 
 
 17. Among those two, he who injures animal 
 life, and he who injures wealth, the one who injures 
 wealth shall incur the heavier penalty. 
 
 14. * 'As under pretext of handing over to him the dowry of a 
 wife.' (Nand.) 
 
174 VISHiVU. LIU, i. 
 
 LIII. 
 
 i. One who has (unawares) had illicit sexual 
 intercourse 1 , must perform the Pra^apatya penance 
 for a year, according to the rule of the Mahavrata, 
 clad in a garment of bark, and living in a forest. 
 
 2. The same (penance is ordained) for sexual 
 intercourse with the wife of another man (who 
 belongs to his own caste, but is no Guru of his). 
 
 3. For intercourse with a cow, the Govrata (must 
 be performed). 
 
 4. For intercourse with a man, for unnatural 
 crimes with a woman, (for wasting his manhood) in 
 the air, (for intercourse with a woman) in water, by 
 day, or in a go-cart \ he must bathe dressed in his 
 clothes. 
 
 5. By intercourse (knowingly) with a A'a^ala 
 woman 1 , he becomes her equal in caste. 
 
 6. For intercourse unawares with such, he must 
 perform the A'andraya^a twice. 
 
 7. For intercourse (knowingly) with cattle (other) 
 than cows) or with a public prostitute, (he must 
 perform) the Pra/apatya penance. 
 
 8. A woman who has committed adultery once, 
 
 LIII. 1-8. M. XI, 106, 1 71-177. — 4. Y. Ill, 291.— 9. M. XI, 
 179. 
 
 1. * The crime intended here is explained by Nand. as being 
 illicit intercourse with a step-mother, who belongs to the -Sudra 
 caste. 
 
 3. See L, 16-24. 
 
 4. * ' Or in a cart drawn by asses or by other beasts of draught, 
 as the particle ka, implies.' (Nand.) 
 
 5. 1 ' Or with a woman of an equally degraded caste, such as the 
 ■SVapa/fca caste and others.' (Nand.) 
 
 8. See Sutra 2. 
 
LIV, 7. PENANCES. 1 75 
 
 must perform that penance which has been pre- 
 scribed for an adulterer. 
 
 9. That guilt which a Brahma^a incurs by in- 
 tercourse with a A'a/zdala woman one night, he can 
 only remove by subsisting upon alms, and constantly 
 repeating (the Gayatri) for three years. 
 
 LIV. 
 
 1. If a man associates with one guilty of a crime, 
 he must perform the same penance as he. 
 
 2. A Brahma^a who has drunk water from a well 
 in which a five-toed animal has perished, or which 
 has been defiled in the highest degree, must fast 
 for three days. 
 
 3. A Kshatriya (must fast) for two days (in the 
 same case). 
 
 4. A Vaiiya (must fast) for one day (and one 
 night). 
 
 5. A .Sudra (must fast) for a night only. 
 
 6. And all (the former, but not a .5udra) must 
 drink PaMagavya, when their penance has been 
 completed. 
 
 7. If a .Sudra drinks PaMagavya, or if a Brah- 
 ma«a drinks spirituous liquor, they both go to the 
 hell called Maharaurava K 
 
 LIV. 1. M. XI, 182.— 10. M. XI, 203. — 11. M. II, 220; 
 Apast. II, 5, 12, 22 ; Gaut. XXIII, 21. — 12. M. XI, 200; Y. Ill, 
 277; Gaut. XXIII, 7.-23. M. XI, 202; Y. Ill, 291. — 24. M. 
 XI, 195; Y. Ill, 290. — 25. M. XI, 198; Y. Ill, 289.-26. M. 
 XI, 192. — 27. M. XI, 193. — 28. M. XI, 294. — 29. M. XI, 204. 
 — 30. M. XI, 209; Y. Ill, 293.— 31. M. XI, 190. — 32. M.XI, 
 191; Y. Ill, 299. — 34. M. XI, 210; Y. Ill, 294. 
 
 7. * See XLIII, 5. Nand. infers from an anonymous Smr/'ti 
 passage, that the first part of this Sutra refers not only to -Sudras, 
 but to women also, and not only to the drinking of PaS/^agavya, 
 
1 76 VISHJVU. LIV, 8. 
 
 8. If a man has not connection with his wife in 
 the natural season, unless it be on the days of the 
 full and new moon, or because she is ill, he must 
 fast for three days. 
 
 9. A false witness l must perform the penance 
 ordained for killing a Brahma;za. 
 
 10. He who has (unawares) voided excrements 
 without water (being near), must bathe in his 
 clothes, pronounce the ' great words \' and offer a 
 burnt-oblation 2 . 
 
 11. One who has been surprised asleep by the 
 sun rising or setting, must bathe in his clothes and 
 mutter the Gayatri one hundred and eight times. 
 
 12. He who has been bitten by a dog, a jackal, a 
 tame pig, an ass, an ape, a crow, or a public prosti- 
 tute, shall approach a river and (standing in it, shall) 
 stop his breath sixteen times. 
 
 13. One who forgets the Vedic texts which he 
 has studied, or who forsakes the sacred fires, must 
 subsist upon alms for a year, bathing at the tree 
 Savanas (morning, noon, and evening), sleeping 
 upon the ground, and eating one meal a day. 
 
 14. For setting one's self up by false statements, 
 and for falsely accusing or abusing a Guru, he must 
 subsist upon milk for a month. 
 
 15. An atheist, one who leads the life of a 
 member of the A"a;z</ala or of other low castes that 
 
 but also to the offering of burnt-oblations and the muttering of 
 prayers. 
 
 9. According to Nand., this particular species of criminals is 
 only quoted as an instance of anupatakina/^ (criminals in the third 
 degree, see XXXVI), who are all intended in this Sutra. 
 
 10. x See LV, 10. — 2 ' The particle ka. implies that he must 
 touch a cow besides, as Manu directs (XI, 203).' (Nand.) 
 
 14. See XXXVII, 1, 3. 
 
LIV, 20. PENANCES. 1 77 
 
 dwell outside the village (Bahyas) \ an ungrateful 
 man, one who buys or sells with false weights, and 
 one who deprives Brahma/^as of their livelihood (by 
 robbing them of a grant made to them by the king 
 or private persons, or by other bad practices), all 
 those persons 2 must subsist upon alms for a year. 
 
 1 6. An unmarried elder brother whose younger 
 brother is married, a younger brother married before 
 the elder, an unmarried elder sister whose younger 
 sister is married, the relative who gives such a 
 damsel in marriage, and the priest who officiates at 
 such a marriage, must perform the Aandraya/2a. 
 
 17. He who sells living beings, land, religious 
 merit (obtained by a sacrifice or o herwise), or 
 Soma, must perform the Taptakr//'/£//ra. 
 
 18. He who sells fresh ginger 1 , (edible) plants 
 (such as rice or barley), perfumes, flowers, fruits, 
 roots, skins, canes, (winnowing baskets or fans and 
 the like) made of split bamboo, chaff, potsherds, hair, 
 ashes, bone, cow-milk or curds, oil-cakes, sesamum, 
 or oil, must perform the Pra^apatya. 
 
 19. He who sells the fruit of the ^leshmataka 
 tree, lac, bees-wax, shells, mother-of-pearl, tin, lead, 
 iron, copper, or (sacrificial) vessels made of the horn 
 of the rhinoceros, must perform the /iandrayawa. 
 
 20. He who sells dyed cloth, tin \ precious 
 
 15. 1 'Or nastikavrz'tti means "one who receives his substance 
 from an atheist." ' See also Gaut. XV, 16. — 2 'The use of the par- 
 ticle kz. implies that calumniators are also intended.' (Nand.) 
 
 17. SeeXLVI, 11. 
 
 18. l The term ardra, which Nand. interprets by ardrakam, might 
 also be connected with the following word, and both together be 
 translated by ' fresh plants.' See Y. Ill, 38. 
 
 20. : Tin, perfumes, and, of the articles enumerated in Sutra 21, 
 
 [7] N 
 
178 VISH2VU. L1V, 2i. 
 
 stones, perfumes, sugar, honey, liquids or condi- 
 ments (other than sugar, salt, and the like), or wool, 
 must fast for three days. 
 
 21. He who sells meat, salt, lac, or milk, must 
 perform the A'andraya;za. 
 
 22. And 1 all those persons (mentioned in Sutras 
 17-21) must be initiated a second time. 
 
 23. He who has been riding (voluntarily) upon a 
 camel \ or upon an ass, and he who has (purposely) 
 bathed, or slept, or eaten, quite naked, must stop 
 his breath three times. 
 
 24. By muttering attentively the Gayatrl three 
 thousand times, (by dwelling) upon the pasture of 
 cows, (and) by subsisting on milk for a month, he 
 becomes free from the sin of accepting unlawful 
 presents. 
 
 25. He who has (knowingly) offered a sacrifice 
 for an unworthy person (such as a low-caste person, 
 or an outcast), he who has performed the funeral 
 rites for a stranger, he who has practised magic 
 rites (in order to destroy an enemy), and he who 
 has performed a sacrifice of the kind called Ahina \ 
 (all those persons) may rid themselves of their 
 
 lac, and milk have already been mentioned in Sutras 18 and 19. 
 Nand. tries to remove the difficulty in the second case, by stating 
 the perfumes mentioned here to be perfumes of a different kind, and 
 in the fourth case, by asserting that the milk of female buffalos, &c. 
 is meant in Sutra 21. But he interprets the two other terms as 
 given above. Probably the passage is interpolated. 
 
 22. l Nand. infers from the use of the particle ia that this rule 
 applies equally to the persons mentioned in the next Sutra. 
 
 23. 1( The use of the particle va, "or," implies that riding upon 
 a cow, and other such animals, is also intended here.' (Nand.) 
 
 25. * This kind of sacrifice is denned by Nand. as one con- 
 nected with repeated drinking of the Soma juice, and lasting from 
 two to twelve days. Medhatithi (on Manu XI, 198) simply defines 
 
LIV, 29. PENANCES. I Jg 
 
 sins by performing three KrzM/ira. (Pra^apatya) 
 penances. 
 
 26. Those twice-born men, by whom the Gayatri 
 has not been repeated (and the other initiatory cere- 
 monies performed), as the law directs, must be made 
 to perform three (Pra^apatya) penances and must 
 be initiated according to custom. 
 
 27. Those twice-born men who are anxious to 
 make an atonement for having committed an illegal 
 act \ or for having neglected the study of the Veda, 
 must be made to perform the same penance. 
 
 28. Those Brahma^as who have acquired pro- 
 perty by base acts (such as living by the occupations 
 of a lower caste, or accepting unlawful presents) 
 become free from sin by relinquishing it, and by 
 muttering (Veda texts) and practising austerities. 
 
 29. For omitting one of the regular acts enjoined 
 in the revealed (and traditional) law, and for a breach 
 of the rules laid down for a Snataka 1 , a fast is or- 
 dained as atonement. 
 
 it as a sacrifice extending over two days or more ; Kulluka (ibid.) 
 states that it lasts three days or more, and that it is said in the 
 Veda to cause impurity. See also Weber, Ind. Stud. X, 355. 
 
 26. The recitation and repetition of the Gayatri is one of the 
 chief elements of the ceremony of initiation. The words with 
 which the pupil must address his teacher on this occasion are 
 given by Nand.; they are quoted from A.rv. I, 21, 4, and .Sankh. 
 II, 5, 10-11. See also Gaut. I, 46, with Dr. Biihler's note. 
 
 27. * 'I.e. Brahma7zas and others who have gained their livelihood 
 (in times of distress) by such occupations as are lawful for other 
 castes only, and who, when the times of distress are over, wish to 
 atone for those actions.' (Nand.) 
 
 29. x Regarding the meaning of this term, see above, XXVIII, 
 42, note. The rules to be observed by a Snataka are given in 
 Chapter LXXI. 
 
 N 2 
 
l8o VISH2VU. LIV, 30. 
 
 30. For attacking a Brahma;za (by raising a stick 
 or a weapon against him), the ltfLrikkkra. (Pra^a- 
 patya) penance must be performed ; for striking 
 him, the Atikrikkkva. ; and for fetching blood from 
 him, the K^riM/iratikriM/ira. 
 
 31. With sinners, who have not expiated their 
 crime, let a man not transact business of any kind. 
 But a man who knows the law must not blame (or 
 shun) those who have expiated it. 
 
 32. Let him not, however, live (or have any 
 intercourse) with those who have killed children, or 
 with ungrateful persons, or with those who have 
 slain one come for protection, or a woman, even 
 though such sinners may have obtained their abso- 
 lution, as directed by the law. 
 
 33. (An old man) who has passed his eightieth 
 year, a youth under the age of sixteen, women, and 
 sick persons have only to perform half of every 
 penance \ 
 
 34. In order to remove those sins for which no 
 particular mode of expiation has been mentioned, 
 penances must be prescribed, which shall be in 
 accordance with the ability of the offender, and with 
 the heaviness of his offence. 
 
 LV. 
 
 1. Now follow the penances for secret sins. 
 
 30. For the Atikn'&^ra penance, see M. XI, 214. 
 
 33. 1 Nand. adds, that a youth under the age of sixteen, who has 
 not been initiated, and old women, as well as girls who have not 
 yet attained maturity, must only perform a quarter of it, as directed 
 in a Smrz'ti. 
 
 LV. 1. M. XI, 248; Y. Ill, 301; Gaut. XXIV, 1. — 2, 3. M. 
 XI, 249, 260; Y. Ill, 302 j Gaut. XXIV, 10. — 4. Gaut. XXIV, 
 
1-V, 8. PENANCES. l8l 
 
 2. The killer of a Brahma^a is purified, if, havino- 
 approached a river (and bathed in it), he restrains 
 his breath sixteen times, and takes only one meal, 
 consisting of food fit for offerings, each day, for a 
 month. 
 
 3. At the end of this rite he must mve a milch 
 cow. 
 
 4. By performing the same rite and by muttering 
 (while standing in the water) the Aghamarsha»a * 
 (instead of stopping his breath), a drinker of 
 spirituous liquor 2 becomes free from sin. 
 
 5. (By performing the same rite and) muttering 
 the Gayatri one thousand and ten times (each day), 
 a stealer of gold becomes free from guilt. 
 
 6. One who has connection with a Guru's wife ] 
 (becomes free from sin) by fasting for three days and 
 muttering the Purushasukta 2 and (at the same time) 
 offering a burnt-oblation. 
 
 7. Even as the horse-sacrifice, the king of sacri- 
 fices, removes all sin, the hymn of Aghamarshawa 
 likewise removes all sin. 
 
 8. Let a twice-born man stop his breath, in order 
 to rid himself of all sin ; all sins committed by a 
 
 10. — 6. M. XI, 252; Y. Ill, 305. — 7. M. XI, 260.— 10-21. 
 M. II, 76-87. 
 
 2. Nand. infers from a text of Manu (XI, 249), that this rule 
 refers to one who has killed a Brahma//a intentionally. 
 
 3. This rule, Nand. infers from a passage of Ya^iiavalkya (III, 
 3°5)> applies also to the penances mentioned in the following 
 Sutra. 
 
 4. 1 Rig-veda X, 190. — 2 ' I. e. one who has knowingly drunk 
 it, the penance for drinking it unknowingly being stated by Ya^iia- 
 valkya (III, 304).' (Nand.) 
 
 5. 6. ] Nand. infers from M. XI, 251, 252, that these two Sutras 
 also refer to penances for crimes intentionally committed. — 2 Rig- 
 veda X, 90. 
 
1 82 VISHiVU. LV, 9. 
 
 twice-born man may be removed by repeated 
 Pnmayamas. 
 
 9. It is called a Pra/zayama, if a man, stopping 
 the breath (which comes from the mouth and from 
 the nostrils), recites the Gayatri three times, together 
 with the Vyahrz'tis ('words') 1 , with the sacred 
 syllable Om, and with the (text called) Siras 2 . 
 
 10. The lord of creatures (Brahman) has milked 
 out from the three Vedas the letter A, the letter U, 
 and the letter M (of which the sacred syllable Om 
 is composed), and (the three sacred words) Bhu/z, 
 Bhuva/z, Sva/z (earth, the atmosphere, and heaven). 
 
 11. The lord of creatures, the supreme deity, 
 has also milked out from the three Vedas succes- 
 sively the three verses of the sacred stanza which 
 begins with the word ' tad,' and is called Savitri (or 
 Gayatri). 
 
 12. By muttering, every morning and evening, 
 that syllable and that stanza, preceded by the three 
 ' words,' a Brahma;za will obtain that religious merit 
 which the (study of the) Veda confers, just as if he 
 had actually studied the Veda. 
 
 13. By repeating those three (Om, the 'words,' 
 and the Gayatri every day) for a month out of the 
 village, a thousand times, a twice-born man is puri- 
 fied even from a mortal sin, as a snake (is freed) 
 from its withered skin. 
 
 14. Any member of the Brahma/za, Kshatriya, or 
 Vai^ya castes, who does not know those three texts, 
 
 9. 1 The three Vyahr/tis, 'words,' or Mahavyahmis, 'great words,' 
 are quoted in the next Sloka. — 2 It begins with the words, ' O ye 
 waters, who are splendour and ambrosia.' (Nand., and Mitakshara 
 on Y. I, 23.) 
 
LV, 20. PENANCES. 1 83 
 
 or fails to recite them in the proper season, meets 
 with reproach among the virtuous. 
 
 15. The three imperishable 'great words,' pre- 
 ceded by the syllable Om, and the Gayatri consist- 
 ing of three divisions, have to be recognised as the 
 mouth (or beginning) of the Veda \ 
 
 16. He who repeats that stanza (preceded by the 
 syllable Om and the three ' words ') carefully every 
 day for three years, will be absorbed in the highest 
 Brahman after death, move as freely as air, and 
 become as pure as air. 
 
 17. The monosyllable (Om) is the highest Brah- 
 man, the stoppings of the breath are the best of 
 austerities, but nothing is more exalted than the 
 Gayatri ; (declaring the) truth is better than silence. 
 
 18. All religious acts ordained in the Veda, 
 (whether) consisting in burnt-oblations or sacrifices 
 (or alms-giving or other pious observances), perish 
 (after the merit obtained by them has been ex- 
 hausted) ; but the syllable Om (akshara) must be 
 known to be imperishable (akshara), as it is identical 
 with Brahman, the lord of creatures. 
 
 19. The act of reciting (the syllable Om, the 
 ' words,' and the Gayatri) is ten times better than 
 the (Gyotish/oma or other) sacrifices prescribed (by 
 the Veda) ; it is a hundred times better when mut- 
 tered in a low voice ; it is a thousand times better 
 when repeated mentally only. 
 
 20. The four Pakaya^nas x (small or domestic 
 
 15. : To explain this, Nand. quotes a passage of A^valayana 
 (Gr/hya-sutra III, 2, 3, where, however, part only of this quotation 
 is found) to the effect that the study of the Veda has to be begun 
 by pronouncing Om, the ' words,' and the Gayatri. 
 
 20. J ' The four Pakaya^fias are the offerings to gods, goblins 
 (or " all beings "), manes, and men, together with the offering to 
 
1 84 VISHJVU. LV, 21. 
 
 offerings), together with the sacrifices prescribed 
 (in the Veda), though all united, are not equal to a 
 sixteenth part of the sacrifice performed by reciting 
 (those sacred prayers). 
 
 21. A Brahma^a may beyond doubt obtain final 
 emancipation by solely repeating (those prayers), 
 whether he perform any other religious observance 
 or no ; one who is benevolent towards all creatures 
 (and does not slay them for sacrifices) is justly 
 called a Brahmawa (or one united to Brahman). 
 
 LVI. 
 
 i. Now then 1 follow the purifying Mantras from 
 all the Vedas. 
 
 Brahman.' (Nand. ; see LIX, 20-25.) Kulluka, on the contrary 
 (on M. II, 86), refers the term Pakaya^-na to the four first only out 
 of those five offerings, and this interpretation, besides being more 
 simple than Nand.'s, is preferable for several other reasons. First, 
 the ' offering to Brahman ' includes the daily recitation of the Gaya- 
 tri, which is mentioned here as opposed to the four Pakaya^nas. 
 Secondly, the number of four Fakaya^ilas is equally given in the 
 Kanaka Gr/hya-sutra ; and Devapala, in his Commentary on that 
 work, gives a definition of them, which agrees in the main with 
 Kulluka's. ' Four ' Pakayag-fias are mentioned in the G/vhya-sutras 
 of Kaorika, Paraskara, and ^Sahkhayana also. See Weber, Ind. 
 Stud. X, 48. Thirdly, the Pakaya^nas are brought in here as 
 opposed to the Vidhiya^nas or ' sacrifices prescribed by the Veda.' 
 This is probably because the latter are offered in the triad of sacred 
 fires, whereas the term Pakaya^na, in its narrower use, denotes the 
 oblations offered in the domestic fire. Hence, it might come to 
 include the ' offering to men,' i. e. the feeding of a guest, but cer- 
 tainly not the study of the Veda. 
 
 LVI. M. XI, 250-260; Y. Ill, 302-305; Gaut. XIX, 12; 
 XXIV. 
 
 1. l£ Now then/ i.e. the previous chapter containing an enu- 
 meration of secret sins, an enumeration of the purifying Mantras, 
 by which they may be expiated, follows next. (Nand.) 
 
LVI, I,-,- PENANCES. 185 
 
 2. By muttering them, or reciting them at a 
 burnt-oblation, the twice-born are purified from 
 their sins. (They are as follows :) 
 
 3. The Aghamarshaz/a ; 4. The Devakrz'ta ; 5. 
 The .Suddhavatis ; 6. The Taratsamandiya ; 7. 
 The Kushma/vrYis ; 8. The Pavamanis ; 9. The 
 Durgasavitri ; 10. The Atishahgas ; 11. The 
 Padastobhas ; 12. The Vyahmi Samans; 13. 
 The Bharu;^as ; 14. The A'andrasaman ; 15. The 
 
 3. Rig-veda X, 190, 1. (This and the following references are 
 based upon Nand.'s statements.) 
 
 4. Va°-asaneyi Sazzzhita VIII, 13. 
 
 5. Rig-veda VIII, 84, 7-9. 6. Rig-veda IX, 58. 
 
 7. Va^as. Sazzzh. XX, 14-16 (Taitt. Arazzy. X, 3-5). 
 
 8. The term Pavamanya/z in its most common use denotes the 
 ninth book of the Rig-veda, but Nand. here refers it to Taitt. 
 Brahm. I, 4, 8. 
 
 9. Rig-veda I, 99, 1. 
 
 10. Sama-veda II, 47-49. Regarding this and the following 
 Samans see also Benfey, Ind. Stud. Ill, 199 seq., Burnell's Index to 
 the Arsheya Brahmazza, and S. Goldschmidt's remarks in his edition 
 of the Ara/zyaka Sazzzhita, Transactions of the Berlin Academy, 1868, 
 p. 246 seq. 
 
 ix. Sama-veda II, 578-580. 
 
 12. ' The Vyahrzti Samans, i. e. bhfi/z and the four others.' (Nand.) 
 The four others are, bhuva/z, sva/z, satyam, purusha/z. See IJhya- 
 gana III, 2, 10, in Satyavrata Samlrrami's edition of the Sama- 
 veda Sazzzhita. 
 
 13. 'Bharu/zda is the name of certain Samans, twenty-one in 
 number, which begin with the words, yat te krz'sh/za/z jakuna 
 (Rig-veda X, 16, 6). They are contained in the Arazzyagana.' 
 (Nand.) The reading of the last word is doubtful. At all events, 
 the verse quoted by Nand. does not occur in the Arazzyagana. It 
 may be that the Samans called Ekavizzzjatyanugana are meant, 
 which are found in that work, though they do not contain the 
 verse referred to. 
 
 14. Sama-veda I, 147. 
 
 15. Ara/zyaka Sazzzhita IV, 33, 34, in Goldschmidt's edition, = 
 Rig-veda X, 90, 1, 4. 
 
1 86 VISHiVU. LVI, 16. 
 
 two Samans called Purushavrata ; 16. The Abliriga; 
 17. The Barhaspatya ; 18. The Gosukta ; 19. The 
 Asvasiikta ; 20. The two Samans called Aandra- 
 sukta ; 21. The 6atarudriya ; 22. The Athar- 
 va^iras ; 2$. The Trisupar/za ; 24. The Maha- 
 vrata ; 25. The Naraya/dya ; 26. And the Puru- 
 shasukta ; 
 
 27. The three A^yadohas 1 , the Rathantara 2 , the 
 Agnivrata 3 , the Vamadevya 4 , and the Br/hatsa- 
 man 5 , properly chanted, purify man from sin ; and 
 if he wishes he may obtain through them recol- 
 lection of his existence in a former life. 
 
 LVIL 
 
 1. Now 1 (the following persons) must be avoided: 
 
 16. Sama-veda II, 1187. 17. Sama-veda, I, 91. 
 
 18. Sama-veda I, 122. 
 
 19. The same text as in the preceding Sutra. 
 
 20. Sama-veda I, 350. Nand. infers from a passage ofVasishMa 
 (XXVIII, 12) that ka refers to Sama-veda II, 812, and 1, 153. 
 
 21. Ka///aka XVII, 11-16, &c. 
 
 22. 'The text beginning with the words, brahma devanaw 
 prathama^ sambabhuva, " Brahman rose first among the gods." ' 
 (Nand.) The Atharva.yira Upanishad has the words, very near 
 the beginning, aham eka^ prathamam asit. See the Calcutta 
 edition. 
 
 23. Taitt. Ara;zy. X, 48-50. 24. Sama-veda I, 91. 
 
 25. Taitt. Arawy. X passim. 
 
 26. Rig-vedaX, 90, 1. Nand. infers from a passage ofVasishMa 
 (XXVIII, 13) that fa refers to Rig-veda X, 71, and I, 90, 6-8. 
 
 27. J Sama-veda I, 67. — 2 Sama-veda I, 233. — 3 Sama-veda I, 
 27. — 4 Sama-veda I, 169. — 5 Sama-veda I, 234. 
 
 LVIL 1, 2. M. II, 39; Y. I, 38.-3. M. XI, 182-185; Y.III, 
 295; Apast. I, 10, 28, 6-3; Gaut. XX, 1.— 4. Apast. I, 1, 2, 5. — 
 6, 7. M. IV, 186. — 8. M. IV, 190. — 9. M. IV, 186; Y. I, 213. 
 — 10. M. IV, 247, 250; Y. I, 214; Apast. I, 6, 18, 1 ; I, 6, 19, 
 11 ; Gaut. XVII, 3. — 11, 12. M. IV, 248, 249; Apast. I, 6, 19, 
 
LV1I, io. TENANCES. I 87 
 
 2. Vratyas (i. e. those for whom the ceremony of 
 initiation has not been performed) ; 
 
 3. Outcasts ; 
 
 4. Descendants within the third degree x of an 
 outcast mother or father, if they (or their outcast 
 ancestors) have not been purified (by a penance). 
 
 5. (As a rule) the food of all such persons must 
 not be eaten, nor gifts be accepted from them \ 
 
 6. He must avoid accepting repeated gifts from 
 those whose presents must not be accepted '. 
 
 7. By accepting such gifts, Brahma^as lose their 
 divine lustre. 
 
 8. And he who, not knowing the law regarding 
 acceptance of gifts, accepts (illicit) gifts, sinks to hell 
 together with the giver. 
 
 9. He who, being worthy to receive gifts, does 
 not accept them, obtains that world which is 
 destined for the liberal-minded (after death). 
 
 10. Firewood, water, roots, fruits, protection, 
 meat, honey, a bed, a seat, a house, flowers, sour 
 
 14. — 13. M. IV, 251; Y.I, 216; Gaut. XVII, 4.— 14. M. IV, 
 213; Y. I, 215. — 15, 16. M. IV, 252, 253.— 16. Y. I, 166; 
 Gaut. XVII, 6. 
 
 1. 1{ There are two classes of sinners, the repentant and the 
 unrepenting. The penances to be performed by the former having 
 been enumerated, he goes on in the present chapter to state that 
 the latter must be avoided.' (Nand.) 
 
 3. See XXXV, 1-5. 
 
 4. ] Nand. refers the term ' in the third degree ' to the three 
 ascendants of the parents. The same infers from a passage of 
 Gautama (XX, 1) that the particle £a is used in order to include 
 a murderer of a king also. 
 
 5. 1 Nand. infers from another text of Gautama (XX, 8) that it 
 is also forbidden to converse with them. 
 
 6. l ' It is no sin then, in one who is in distress, to accept a 
 present once from them.' (Nand.) See 14. 
 
1 88 VISHNU. LVII, ii. 
 
 milk, and vegetables he must not disdain to accept 
 when they are offered to him. 
 
 1 1. Even if an offender (but not a mortal sinner) 
 has beckoned and offered alms to him, which had 
 been brought previously for the purpose, the lord 
 of creatures has declared that they may be accepted 
 from him. 
 
 12. Neither will the manes eat (his funeral obla- 
 tions offered to them) for fifteen years, nor will the 
 fire convey his burnt-offerings (to the gods) if he 
 rejects such alms. 
 
 13. If he wishes to provide for his (parents or 
 other) Gurus or for (his wife or other) such persons 
 as he is bound to maintain, or if he wants to worship 
 the manes or the gods, he may accept gifts from 
 any one ; but he must not satisfy himself with 
 them. 
 
 14. But even in those cases, and though he be 
 worthy to receive presents, let him not accept them 
 from a dissolute woman, from a eunuch, from an 
 outcast, or from an enemy. 
 
 15. And if his parents are dead, or if he is living 
 apart from them in a house of his own, he must 
 never, while seeking to obtain food for himself, 
 accept alms from any other persons but those who 
 are of respectable descent (and belong to a twice- 
 born caste). 
 
 16. One who ploughs the ground for half the 
 crop (and gives the other half to the king or a 
 private person, who is the owner), a friend of the 
 family, a (house-)slave, a herdsman, a barber, and 
 
 n. 'The use of the particle ka implies that Kusa. grass &c. is 
 likewise intended, as Yao-fiavalkya (I, 214) says.' (Nand.) 
 
 16. The reason of this rule, according to Nand., lies in this, that 
 
LVIII, 9. DUTIES OF A HOUSEHOLDER. 189 
 
 one who announces himself (with the words ' I am 
 your slave ') : the food of all such may be eaten, 
 although they are .Sudras. 
 
 LVIII. 
 
 1. The property of householders is of three 
 kinds : 
 
 2. White, mottled, and black. 
 
 3. By those obsequies which a man performs 
 with white property, he causes (his departed an- 
 cestor) to be born again as a god. 
 
 4. By performing them with mottled property, he 
 causes him to be born as a man. 
 
 5. By performing them with black property, he 
 causes him to be born as an animal. 
 
 6. What has been acquired by the mode of liveli- 
 hood of their own caste, by members of any caste, is 
 called 'white.' 
 
 7. What has been acquired by the mode of liveli- 
 hood of the caste next below in order to their own, 
 is called ' mottled.' 
 
 8. What has been acquired by the mode of liveli- 
 hood of a caste by two or more degrees lower than 
 their own, is called ' black/ 
 
 9. What has been inherited, friendly gifts, and 
 
 all the castes mentioned in this Sutra are not properly Sudras, but 
 the offspring of unions between parents of a different caste, herds- 
 men being, according to Parayara, the offspring of aKshatriya with 
 a Sudra damsel, &c. The same considers the use of the particle 
 fa to imply that potters are also intended. See Gaut. XVII, 6. 
 LVIII. 1, 2. Narada 3, 46. —9-12. Narada 3, 53, 47~49, 5 1 - 
 1. As the obligations of a householder, which will be discussed 
 further on (in LIX), cannot be fulfilled without a certain amount 
 of wealth, he discusses in the present chapter the origin of wealth, 
 (Nand.) 
 
I90 VISHiVU. LVIII, 10. 
 
 the dowry of a wife, that is called white property, 
 for members of any caste indiscriminately. 
 
 10. What has been acquired as a bribe, as a fee 
 (for crossing a river and the like, or for a bride, 
 &c), or by the sale of forbidden articles (such as 
 lac, or salt), or as a return for a benefit conferred, 
 is denoted ' mottled wealth.' 
 
 it. What has been acquired by servile attend- 
 ance 1 , by gambling, by thieving, by begging, by 
 deceit (as if a man says that he wants a present for 
 another and takes it himself, or by forging gold or 
 other metals), by robbery, or by fraud (as if a man 
 shows one thing to a purchaser and delivers another 
 to him instead), is called ' black property.' 
 
 12. Whatever a man may do (in this world) with 
 anything (he has, whether white, mottled, or black 
 property) he will get his reward accordingly ; both 
 in the next world and in this. 
 
 LIX. 
 
 1 . A householder must perform the Pakaya^fias ' 
 
 n. 1 Nand. interprets the term par^vika by ' moving a chowrie to 
 and fro before one's master, while standing by his side.' 
 
 LIX. 1. M. IV, 67 ; Gaut.V, 7-9. — 1, 2. M. IV, 25 ; Y. I, 97. — 
 3, 4. Asv. I, 9; I, 10; Gobh. I, 3, 5-9; Par. I, 9; I, 12; Sankh. 
 I, 3. — 2, 4-9. Gaut. VIII, 19, 20. — 4-9. M. IV, 25, 26 ; XI, 7, 8 ; 
 Y. I, 124, 125. — 5-7. Asv. I, 11; Gobh. Ill, 8; Par. Ill, 1; 
 III, 8 ; Sahkh. Ill, 8. — 10. M. XI, 27 ; Y. I, 126. — 11. M. XI, 
 24; Y.I, 127.— 12. M. XI, 25; Y.I, 127.— 13. M. Ill, 84,90, 
 &c. (see below, LXVII). — 14, 15, 18. See the references given 
 below (ad LXVII).— 19, 20. M. Ill, 68, 69. — 21-25. M. Ill, 
 70; Y. I, 102; Apast. I, 4, 12, 16; I, 4, 13, 1; Gaut. V, 3, 9; 
 Asv. Ill, 1, 1-3; Par. II, 9, 1. — 26. M. Ill, 72. — 27-30. M.III, 
 77, 78, 80, 81. 
 
 1. 1 The term Pakaya^Ba is used in a more restricted sense here 
 than above (LV, 20). Nand. interprets it by ' Vauvadeva, Stha- 
 
L1X, 6. DUTIES OF A HOUSEHOLDER. 191 
 
 (small or domestic offerings) in the fire kindled at 
 the time of marriage 2 . 
 
 2. He must offer the Agnihotra (or daily obla- 
 tions of clarified butter) every morning and evening 
 (in the Treta. fires). 
 
 3. He must offer burnt-oblations to the gods (in 
 case the Agnihotra cannot be performed). 
 
 4. Let him offer the two Darcapumamasas on 
 the days of conjunction and opposition of the sun 
 and moon. 
 
 5. Once in each half of the year, (at the two 
 solstices, let him offer) the Pa^ubandha (animal 
 sacrifice). 
 
 6. In autumn and summer let him offer the 
 Agraya^a (oblation of first-fruits) ; 
 
 lipaka, .Sravawakarman, and similar sacrifices,' i. e. all the sacrifices 
 which have to be performed in the one household fire, as opposed 
 to those for which a Treta or triad of sacred fires is required (see 
 Stenzler, note on Asv. I, 1, 2). Gautama (VIII, 18) enumerates 
 seven Pakaya^nas, among which, however, the Vauvadeva is not 
 included. The Vauvadeva is described in LXVII. Regarding 
 the other Pakaya^iias, see the Gr/hya-sutras. — 2 ' Or in the fire 
 kindled at the division of the family estate, or in the fire kindled 
 on his becoming master of the house.' (Nand.) See Sahkh. I, 
 
 1, 3-5- 
 
 2. The three Treta fires have been enumerated above (XXXI, 8). 
 Regarding the Agnihotra and the sacrifices mentioned in 4-8, see 
 Weber, Ind. Stud. X, 328-337, 343~349> 35 2 ~39 6 - 
 
 4. ' One who has performed the ceremony of Agnyadhana 
 (kindling the sacred fires) must perform these two offerings in 
 the Treta fires, one who has not done so, in the household or 
 nuptial fire.' (Nand.) This remark applies equally to the sacri- 
 fices mentioned in 5-7. 
 
 6. 'If the Agraya/za is offered in the household fire, it must 
 consist of a Sthalipaka (cooked offering of grain).' (Nand.) See 
 the G/Yhya-sutras above cited. Nand. further explains that in 
 autumn the first-fruits of rice, and in summer the firstlings ot 
 
192 VISH2VU. LIX, 7. 
 
 7. Or when rice and barley are ripening (in 
 winter and spring). 
 
 8. He who has a sufficient supply of food for 
 more than three years (shall perform the Soma- 
 sacrifice) 1 . 
 
 9. (He shall perform) the Soma-sacrince once a 
 year (in spring). 
 
 10. If he has not wealth (sufficient to defray the 
 expenses of the Pa^ubandha, Soma, Aaturmasya, 
 and other .Srauta sacrifices), he shall perform the 
 Ish/i Vaiivanari. 
 
 11. Let him not make an offering of food ob- 
 tained as alms from a .Sudra. 
 
 12. If he has begged articles for a sacrifice (and 
 obtained them), let him employ them all for that 
 purpose (and never for himself). 
 
 13. Every evening and morning let him offer up 
 the Vaisvadeva ; 
 
 14. And 1 let him give alms to an ascetic (after- 
 wards). 
 
 15. For giving alms and showing due honour to 
 the recipient (by pouring water on his hands both 
 before and afterwards) he obtains the same reward 
 as for giving a cow. 
 
 barley, or, according to Apastamba, of Ve?zuyava, have to be 
 offered, and he infers from another text of the same author that 
 the particle /£a here refers to an oblation of £yamaka grain, which 
 has to be offered in the rainy season. The two passages in question 
 are not found in Apastamba's Dharma-sutra, but Weber, loc. cit., 
 quotes them from Katyayana. 
 
 8. ! According to Nand., the Soma-sacrifices here referred to are 
 of the kamya species (offered in order to obtain the gratification 
 of a special desire). 
 
 14. 1 Nand. infers from the use of the particle £a, and from a 
 text of Parajara, that an injunction to give alms to a student is also 
 intended here. 
 
LIX, 26. DUTIES OF A HOUSEHOLDER. 1 93 
 
 16. If there is no ascetic (or other person worthy 
 to receive alms), he must give a mouthful to cows ; 
 
 17. Or he must cast it into fire. 
 
 18. If there is food in the house, he must not 
 reject a mendicant, (who arrives) after he has taken 
 his meal himself. 
 
 19. A householder has five places where animals 
 are liable to be destroyed : his wooden mortar, his 
 slab to grind wheat or condiments upon, his fire- 
 place, his water-pot, and his broom. 
 
 20. For the sake of expiating offences committed 
 (by ignorantly destroying life) in those places, he 
 must perform the (five) sacrifices addressed to the 
 Veda, to the gods, to all created beings (or ' to the 
 goblins'), to the manes, and to men. 
 
 21. Privately reciting (and teaching) the Veda is 
 the sacrifice addressed to the Veda. 
 
 22. The regular burnt-oblation (Vaisvadeva) is the 
 sacrifice addressed to the gods. 
 
 23. The Pitr/tarpana (refreshing the manes with 
 food and water) is the sacrifice addressed to the 
 manes. 
 
 24. The Bali-offering is the sacrifice addressed to 
 all creatures (or ' to the goblins '). 
 
 25. The sacrifice addressed to men consists in 
 honouring a guest. 
 
 26. He who does not give their share to these 
 five, the gods, his guests, (his wife and children and 
 others,) whom he is bound to maintain, his manes, 
 and himself, is not alive, though he breathes. 
 
 18. 'The expression, "if there is food in the house," indi- 
 cates that he is not bound to cook a fresh meal for his guest.' 
 (Nand.) 
 
 [7] o 
 
194 vismvu. Lix, 27. 
 
 27. These (three), the student, the hermit, and 
 the ascetic, derive their existence from the order of 
 householders ; therefore must a householder not 
 treat them with disdain, when they have arrived (at 
 his house at the proper time for begging alms). 
 
 28. The householder offers sacrifices, the house- 
 holder practises austerities, the householder distri- 
 butes gifts ; therefore is the order of householders 
 the first of all. 
 
 29. The i?/shis \ the manes, the gods, all crea- 
 tures (dogs, &c), and guests beg householders for 
 support ; therefore is the order of householders the 
 best of all. 
 
 30. If a householder is intent upon pursuing the 
 three objects of life (virtue, love, and wealth), upon 
 constantly distributing presents of food, upon wor- 
 shipping the gods, upon honouring the Brahma^as, 
 upon discharging his duty of privately reciting 
 (and teaching) the Veda, and upon refreshing the 
 manes (with oblations of balls of rice, water, and 
 the like), he will attain the world of Indra. 
 
 LX. 
 
 1. In (the last watch of the night, which is called) 
 
 27. Nand. refers the term bhikshu, which has been rendered by 
 ' ascetic,' i. e. a member of the fourth order, to the six sorts of 
 beggars enumerated by Pararara. But as the first three orders are 
 mentioned in this -Sloka, it is certainly more natural to translate the 
 term as has been done above. 
 
 29. ] Nand. thinks that hermits or members of the third order 
 are meant by this term. But it seems preferable to refer it to the 
 i??shi authors of the Veda, to whom the first of the five sacrifices, 
 the study of the Veda, is more immediately addressed. See Apast. 
 
 1, 4, 13. 1 ; Gaut - v > 3- 
 
 LX. 1. M. IV, 92; Y.I, 115.— 1,2. M. IV, 50; Y.I, 16; Apast. 
 
LX, 18. DUTIES OF A HOUSEHOLDER. 1 95 
 
 the hour sacred to Brahman, let him rise and void 
 his excrements. 
 
 2. By night (let him void them) facing the south, 
 by day and during either twilight (let him void 
 them) facing the north. 
 
 3. (He must) not (void them) on earth which has 
 not been previously covered (with grass and the 
 like) ; 
 
 4. Nor on a ploughed field ; 
 
 5. Nor in the shade of a tree (fit to be used for 
 sacrifices) ; 
 
 6. Nor on barren soil ; 7. Nor on a spot 
 abounding in fresh grass ; 8. Nor where there are 
 worms or insects ; 9. Nor in a ditch (or hole, or 
 upon the roots of a tree); 10. Nor on an ant-hill ; 
 
 11. Nor on a path; 12. Nor on a public road; 
 13. Nor in a place previously defiled by another 
 person; 14. Nor in a garden; 15. Nor in the 
 vicinity of a garden or of (a reservoir of) water ; 
 16. Nor on ashes ; 17. Nor on coal; 18. Nor on 
 
 I, 11, 31, 1 ; Gaut. IX, 41-43- — 3- M - A IV > 49; Apast. I, 11, 30, 
 15; Gaut. IX, 38. — 4. M. IV, 46; Apast. I, 11, 30, 18. — 5. 
 Apast. loc. cit. 16 ; Gaut. IX, 40. — 8-10. M. IV, 46, 47. — 11, 
 
 12. M. IV, 45; Apast. loc. cit. 18; Gaut. IX, 40. — 11, 19. Y. I, 
 134 — 15, 21. M. IV, 46, 56; Y. I, 134, 137; Apast. loc. cit. 
 18. — 16, 18. M. IV, 45; Gaut. IX, 40. — 22. M. IV, 48; Y. I, 
 134 ; Apast. 20. — 23-26. M. IV, 49 ; V, 136, 137. — 23. Apast. 
 15; Gaut. IX, 37. — 24. Y. I, 17. Chapters LX-LXIV treat of 
 the daily duties of a householder. (Nand.) 
 
 6. Nand. infers from the use of the particle kz, that the following 
 places (mentioned by Manu IV, 46, according to Nand.'s reading, 
 which differs from the traditional one) are also included in this 
 prohibition : a river, a mountain, the ruins of a temple, and the 
 top of a mountain. 
 
 17. Nand. infers from the use of the particle ka, and from a text 
 of Yama, that chaff and potsherds are also intended here. 
 
 O 2 
 
196 VISHiVU. LX, 19. 
 
 cow-dung; 19. Nor in a fold for cattle; 20. Nor 
 in the air; 21. Nor in water; 
 
 22. Nor facing the wind, or fire, or the moon, or 
 the sun, or a woman, or a (father or other) Guru, or 
 a Brahma^a ; 
 
 23. Nor without having enveloped his head ; 
 
 24. Having cleaned his hindparts with a clod of 
 earth, or with a brick, (or with wood or grass,) and 
 seizing his organ (with his left, after having re- 
 moved his garment), he must rise and clean himself 
 with water and earth (previously) fetched for the 
 purpose, so as to remove the smell and, the filth. 
 
 25. The organ must once be cleaned with earth, 
 the hindparts three times, the one hand (the left) ten 
 times, both hands together seven times, and both 
 feet together three times. 
 
 26. Such is the purification ordained for house- 
 holders ; it is double for students ; treble for her- 
 mits ; and quadruple for ascetics. 
 
 LXI. 
 
 1. A householder must not use 1 Palasa-wood for 
 cleaning his teeth. 
 
 2. Nor (must he use the twigs of) the KSleshman- 
 
 20. ' I. e. in an apartment on the roof or in any other such place.' 
 (Nand.) 
 
 LXI. 1. Apast. I, 11, 32, 9; Gaut. IX, 44. 
 
 1. x Literally ' eat/ adyat. In 16 and 17 the synonymous verbs 
 bhaksh and as are used. Nevertheless it can hardly be doubted 
 that both of the two modes of cleaning the teeth, which appear 
 to have been customary, are indicated in this chapter : the one 
 consisting in brushing them with little sticks or twigs provided with 
 a brush (see 16), the other in chewing twigs. Unfortunately the 
 reading of Nand.'s gloss on the term sakur^a in 16 is uncertain. 
 
 2. Regarding the Vibhitaka tree, see Dr. Buhler's Kashmir 
 Report, p. 8. 
 
LXI, 16. DUTIES OF A HOUSEHOLDER. I 97 
 
 taka (or Selu) plant, nor of the soap plant, nor of the 
 Vibhitaka (or Kalidruma) tree, nor of the Dhava 
 plant, nor of the Dhamani tree (for that purpose). 
 
 3. Nor (the twigs of) the Bandhuka (or Bandhu- 
 ^ivaka) plant, nor of the Nirgu^l shrub, nor of the 
 ■Sigru, Tilva, and Tinduka trees. 
 
 4. Nor (the twigs of) the Kovidara (Yugapat- 
 traka), 6ami, Pilu (Gudaphala), Pippala (holy fig- 
 tree), Iriguda, or Guggula trees; 
 
 5. Nor (the twigs of) the Paribhadraka (6akra- 
 padapa), or tamarind, or Mo/£aka, or Semul trees, 
 nor those of the hemp plant ; 
 
 6. Nor sweet plants (such as liquorice sticks) ; 
 
 7. Nor sour plants (such as Amlikas) ; 
 
 8. Nor twigs that have withered on the stem ; 
 
 9. Nor perforated (or otherwise faulty) wood ; 
 
 10. Nor stinking wood ; 
 
 1 1. Nor smooth wood ; 
 
 12. He must not (use the sticks) facing the south 
 or west. 
 
 13. He must use them facing the north or east ; 
 
 14. He may use (the twigs of) the banyan or 
 Asa.ua. trees, or of the Arka plant, or of the Kha- 
 dira, or Karan^a, or Badara (jujube), or .Sal, or Nimb 
 trees, or of the Arimeda shrub, or of the Apa- 
 marga or Malati plants, or of the Kakubha or 
 Bel trees ; 
 
 15. Or of the Kashaya tree, or of the Tikta or 
 Ka/uka plants. 
 
 16. Before sunrise let him silently clean his teeth 
 with a stick, which must be as thick as the top of 
 the little finger, provided with one end that may 
 be chewed (or ' with a brush '), and twelve Angulas 
 long. 
 
198 VISHiVU. LXI, 17. 
 
 17. Having washed 1 and used the stick for 
 cleaning the teeth, he must take care to leave it 
 in a clean place ; he must never make use of it on 
 the day of new moon (or on the day of full moon). 
 
 LXII. 
 
 1 . The part at the root of the little finger of a twice- 
 born man is called the Tirtha sacred to Pra^apati. 
 
 2. The part at the root of the thumb is called the 
 Tirtha sacred to Brahman. 
 
 3. The part at the tops of the fingers is called 
 the Tirtha sacred to the gods. 
 
 4. The part at the root of the forefinger is called 
 the Tirtha sacred to the manes. 
 
 5. Let him sip water, which has not been put to 
 the fire and is free from foam (and bubbles), which 
 has not been poured out by a .Sudra (or other unini- 
 tiated person), or by a man who has one hand only, 
 and which has no saline flavour 1 ; and (let him sip 
 it) in a clean place, duly seated, placing (his right 
 hand) between his knees, facing the east or the 
 north (or the north-east), attentively regarding the 
 water, and in a cheerful mood. 
 
 6. Let him sip water thrice with the Tirtha sacred 
 
 17. * It must be washed both before and after using it. (Nand.) 
 
 LXII. 1-4. M. II, 59; Y. I, 1 9. — 5-8. M. II, 60,61; Y. I, 
 20 ; Apast. I, 5, 16, 1-7 ; Gaut. I, 36. — 9. M. II, 62 ; Y. I, 21. 
 
 1. Nand. observes that this chapter and the preceding one 
 follow in order upon Chapter LX, because the purificatory rite 
 described at the end of the latter is immediately followed by 
 the A^amana (sipping of water), and then by the Dantadhavana 
 (cleaning the teeth), both of which acts, however, have to be 
 performed on other occasions also, as after a meal, &c. 
 
 5. ■ The term kshara, ' saline flavour,' includes bad or spoiled 
 water of any kind, according to Nand. 
 
LXIII, 12. DUTIES OF A HOUSEHOLDER. 1 99 
 
 to Brahman (or with the Tirthas sacred to the gods 
 and to Pra^apati respectively). 
 
 7. Let him wipe his lips twice (with the root of 
 his thumb). 
 
 8. Let him touch the cavities (above his navel) 1 , 
 his head, and his breast with water. 
 
 9. By water which reaches either their heart, or 
 their throat, or their palate respectively, members of 
 the three twice-born castes are purified each in his 
 turn ; a woman and a 6udra are purified by water 
 which has once touched their palate. 
 
 LXIII. 
 
 1. In order to obtain wealth and for the sake of 
 security he shall apply to a lord. 
 
 2. He must not travel alone; 3. Nor with 
 wicked companions ; 4. Nor with .Sudras ; 5. Nor 
 with enemies ; 6. Nor too early in the morning ; 
 7. Nor too late in the evening ; 8. Nor in the 
 twilight; [9. Nor at noon; 10. Nor near water ;] 
 
 1 1. Nor in too great a hurry ; 12. Nor at night ; 
 
 8. 2 See XXIII, 51. 
 
 LXIII. 1. M. IV, 33 ; Gaut. IX, 63. — 2-9. M. IV, 140, 55, 60. 
 — 13-17,19. 21. M. IV, 67, 131, 57. — 24, 25. M. IV, 78; Y.I, 
 139; Apast. II, 8, 20,11; Gaut. IX, 15. — 26-28. 6*ahkh. IV, 12, 
 15; M. IV, 39; Y. I, 133; Gaut. IX, 66. — 40. M. IV, 130.— 
 41. M. IV, 132. — 42. M. IV, 38; Gaut. IX, 52.-43. M. IV, 
 38 ; Gobh. Ill, 5,11.-46. Asv. Ill, 9,6; M. IV, 7 7 ; Y. I, 1 39 ; 
 
 A. /V 
 
 Apast. I, 11, 32, 26; Gaut. IX, 32. — 47. Apast. I, 11, 32, 27; 
 Gaut. IX, 33.— 49. Gobh. Ill, 5, 13; Par. II, 7, 6; Sahkh. IV, 
 
 12, 28.— 51. M. IV, 138, 139; Y. I, 117; Apast. II, 5,11, 5-7; 
 Gaut. VI, 24, 25. 
 
 1. 'A lord' (uvara) means a king or another rich man, in his 
 own country, or in another country. (Nand.) See also Dr. Biihler's 
 note on Gaut. IX, 63, where the same Sutra occurs. 
 
 9, 10. Sutras 9 and 10 are wanting in Dr. Biihler's MS. 
 
200 VISH2VU. LXIII, 13. 
 
 13. Nor (let him travel) without cessation with 
 (horses or other) beasts of draught that are quite 
 young, diseased, or (otherwise) afflicted ; 
 
 14. Nor with such as are deficient in limb; 15. 
 Nor with weak ones ; 16. Nor with young bulls ; 
 1 7. Nor with untrained animals. 
 
 18. He must not appease his hunger and allay 
 his thirst without having first given grass and water 
 to the animals. 
 
 19. He must not stop at a place where four ways 
 meet ; 20. Nor at night at the root of a tree ; 
 21. Nor in an empty house; 22. Nor upon a 
 meadow; 23. Nor in a stable; 
 
 24. Nor (must he stand) on hair, on the husks of 
 grain, on potsherds, on bones, on ashes, or coal ; 
 
 25. Nor on seeds of the cotton plant. 
 
 26. When he passes by a place where four ways 
 meet, let him turn his right side towards it. 
 
 27. And let him do the same in passing by the 
 image of a deity ; 
 
 28. And in passing by well-known large trees. 
 
 29. After having seen a fire, or a Brahma^a (with 
 his turban on), or a public prostitute, or a jar filled 
 (with water), or a looking-glass, or an umbrella, or a 
 flag, or a banner 1 , or a Bel tree, or a lid (or platter), 
 or a palace built in the shape of a certain diagram 
 (or in the form of a quadrangle without a western 
 gate) 2 ; 
 
 29. 1< More precisely the term pataka signifies "a staff, by 
 which a piece of cloth torn in the middle is fastened."' (Nand.) — 
 2 ' The particle ka. is added at the end of this enumeration in order 
 to include in it perfumes, lamps, and other objects mentioned in a 
 Smn'ti.' (Nand.) 
 
LXIII, 35. DUTIES OF A HOUSEHOLDER. 201 
 
 30. Or a fan, or a chowrie, or a horse, or an 
 elephant, or a goat, or a cow (having a calf), or sour 
 milk, or milk, or honey, or white mustard ; 
 
 31. Or a lute, or sandal-wood, or a weapon, or 
 fresh cow-dung, or fruit, or a flower, or a fresh pot- 
 herb, or Goro/£ana, or blades of Durva grass ; 
 
 32. Or a turban, or ornaments, or jewels, or gold, 
 or silver, or clothes, or a seat, or a vehicle, or (raw) 
 meat ; 
 
 33. Or a golden vase, or cultivated land which is 
 being carried away (by a stream), or a single (bull 
 or other) piece of cattle tied with a rope, or an 
 unmarried damsel (clad in white), or a (boiled) fish, 
 (let him turn his right side towards them and) 
 go on. 
 
 34. Having seen one intoxicated, or insane, or 
 deformed, he must turn back ; 
 
 35. (Also, if he has seen) one who has vomited, 
 or one who has been purged, or one who has had 
 his head shorn, or one who wears all his hair tied in 
 one knot, or a dwarf; 
 
 30. ' The particle /fo, which is added at the end of this Sutra, 
 refers to a king, his ministers, his domestic priest, &c, as indi- 
 cated in a Smr/ti passage.' (Nand.) 
 
 31. Nand. infers from another Smr/ti passage that -£ahere refers 
 to a crow and to a -Sudra or workman with his tools. 
 
 32. Nand. here refers ka. to shells and other objects mentioned 
 in a Smr/ti. 
 
 33. Nand. here refers ka, to a dead body and other objects enu- 
 merated in a Smr/ti. 
 
 34. The enumeration of auspicious objects in Sutras 29-33 is 
 followed by an enumeration of inauspicious objects in Sutras 34-38. 
 (Nand.) 
 
 35. The particle ka. refers to enemies, outcasts, and others men- 
 tioned in a Smr/ti. (Nand.) 
 
202 VISHMJ. LXIII, 36. 
 
 36. Or (if he has seen) one wearing a dress (of a 
 reddish-yellow colour) dyed with Kashaya \ or an 
 ascetic, or one smeared 2 (with ashes) 3 ; 
 
 3J. Or (if he has seen) oil, or sugar, or dry cow- 
 dung, or fire-wood, or grass (other than Kusa or 
 Durva grass), or Palasa (and other leaves, other 
 than betel leaves), ashes, or coal x ; 
 
 38. Or (if he has seen) salt, or a eunuch, or (the 
 spirituous liquor called) Asava, or an impotent man, 
 or cotton cloth, or a rope, or an iron chain for the 
 feet, or a person with dishevelled hair. 
 
 39. (If he sees), while about to begin a journey, a 
 lute, or sandal-wood, or fresh pot-herbs, or a turban, 
 or an ornament, or an unmarried damsel, he must 
 praise them \ 
 
 36. 1 Nand. refers kashayin,' wearing a dress dyed with Kashaya,' 
 to ' persons who wear the marks of an order to which they do not 
 belong.' But this interpretation is evidently wrong. Among the 
 sects that wear a dress dyed with Kashaya, Buddhists are the most 
 prominent, but it must not be overlooked that there are other 
 important sects also, as e. g. the Svaminarayams of the present 
 day, who wear such dresses. — 2 The term malina, 'smeared,' no 
 doubt refers to a 6"aiva sect. Nand. interprets it by ' Kapalikas 
 and the like ;' but more probably the Plrupatas are meant. — 3 The 
 particle £a further refers to the humpbacked, deaf, and blind, to 
 barren women, and to naked and hungry persons, as stated in a 
 Smrz'ti. (Nand.) 
 
 37. 1 Nand. refers the particle kz. in this Sutra to hares, naked 
 mendicants, snakes, iguanas, lizards, skins, and other inauspicious 
 objects and persons enumerated in a Smrz'ti. 
 
 38. Nand. argues from a passage of Narada (not found in his 
 Institutes), that the particle £a here refers to persons mounted upon 
 an ass, camel, or buffalo, and others. 
 
 39. 1 Nand. mentions two explanations of this Sutra : 1. he must 
 eulogise the above objects or persons if he sees them ; 2. he must 
 gladden persons, who have those objects or persons with them, 
 with presents and the like. 
 
LXIII, 51. DUTIES OF A HOUSEHOLDER. 203 
 
 40. He must not (knowingly) step on (or step 
 over, or stand on) the shade of the image of a deity, 
 of a (learned) Brahmaz/a, of a spiritual teacher, of a 
 brown (bull or other animal), or of one by whom 
 the initiatory ceremony at a Soma-sacrifice has been 
 performed. 
 
 41. Nor (must he step) on anything spat out or 
 vomited, nor on blood, nor on faeces or urine, nor 
 on water used for ablutions. 
 
 42. He must not step over a rope to which a calf 
 (or a cow) is tied. 
 
 43. He must not walk quickly in the rain. 
 
 44. He must not cross a river without need ; 
 
 45. Nor without having previously offered an 
 oblation of water to the gods and to the manes ; 
 
 46. Nor (swimming) with his arms ; 
 
 47. Nor in a leaky vessel. 
 
 48. He must not stand on the bank (of a river). 
 
 49. He must not gaze into a pool. 
 
 50. He must not cross it (by swimming through 
 it, or in any other way). 
 
 51. Way must be made for an aged man, for one 
 carrying a burden, for a king, for a Snataka (of any 
 of the three kinds ] ), for a woman, for a sick person, 
 for a bridegroom, and for one riding in a carriage. 
 Among those, should they all meet, a king must be 
 
 41. According to Nand., the particle va, ' or,' is added at the end 
 of this Sutra, in order to include an officiating priest and others 
 mentioned by Ya^fiavalkya I, 152. 
 
 51. 1 The Snataka (see XXVIII, 42, note) is of three kinds: 1. the 
 Vidyasnataka, who has studied the Vedas; 2. the Vratasnataka, 
 who has performed the Vratas or vowed observances of a student ; 
 3. the Ubhayasnataka, who has completed both the Vedas and the 
 Vratas. (Nand.) See the Gn'hya-sutras. 
 
204 VISHiVU. LXIV, i. 
 
 honoured by the rest (excepting the Snataka) ; but 
 the king- himself must show honour to a Snataka. 
 
 LXIV. 
 
 i. He must not bathe in another man's pool ; 
 
 2. In cases of distress (if there is no other water 
 at hand) he may bathe (in another man's pool), after 
 having offered up five (or seven, or four) lumps of 
 clay and (three jars with) water. 
 
 3. (He must not bathe) during an indigestion ; 
 
 4. Nor while he is afflicted (with a fever or other 
 illness) ; 
 
 5. Nor without his clothes ; 6. Nor at night ; 
 7. Unless it be during an eclipse ; 8. Nor in the 
 twilight. 
 
 9. He must bathe early in the morning, when he 
 beholds the east reddening with the rays of the 
 (rising) sun. 
 
 10. After having bathed, he must not shake his 
 head (in order to remove the water from his hair) ; 
 
 11. And he must not dry his limbs (with his 
 hand or with a cloth) ; 
 
 12. Nor must he touch any oily substance. 
 
 LXIV. 1. M. IV, 201.— 1, 2. Y.I, 159. — 3, 4. M. IV, 129.— 
 5. M. IV, 45 ; Gaut. IX, 61 ; ksv. Ill, 9, 6 ; Par. II, 7, 6 ; ■S'ahkh. 
 IV, 12, 31.— 6. M. IV, 129. — 12. M. IV, 83. — 13. Sahkh.IV, 
 12, 32. — 15. Gaut. IX, 16. — 16. M. IV, 263 ; Y. I, 159. — 24. 
 M. IV. 152 ; Y. I, 100.— 27. Y. I, 196. 
 
 5. The term nagna, literally ' naked/ has to be taken in its 
 widest sense here. According to Bhr/gu and Gobhila it includes, 
 besides one wholly undressed, ' one without his upper garment, 
 one who has dirty clothes on, one clad in lower garments of silk 
 only, one who wears double clothing or even a greater number of 
 clothes, one who wears a small piece of cloth over the pudenda 
 only,' &c. (Nand.) See also M. IV, 129. 
 
LXIV, 18. DUTIES OF A HOUSEHOLDER. 205 
 
 13. He must not put on again the garment which 
 he wore before, without its having been washed. 
 
 14. After having bathed, he must cover his head 
 with a turban x and put on two garments 2 washed 
 (by himself). 
 
 15. He must not converse, (after having bathed,) 
 with barbarians, low-caste persons, or outcasts. 
 
 16. He must bathe in cascades, ponds dug by 
 the gods, and lakes. 
 
 1 7. Stagnant water is more pure (and purifies 
 more effectually) than water taken out (of a well or 
 the like) ; the water of a spring is more pure than 
 that of a tank ; the water of a river is more pure 
 than the former ; water collected by (Vasish///a or 
 some other) devout sage 1 is even more pure ; but 
 the water of the Ganges is the purest of all. 
 
 18. After having removed the dirt by means of 
 earth and water \ and after having dived under 
 water and returned (to the bank of the river), he 
 must address the bathing-place with the three Man- 
 tras (beginning with the words), ' Ye waters are V 
 with the four Mantras (beginning with the words), 
 
 14. ] Ushttisha, 'a turban,' here denotes a bandage used for 
 drying the head, which is wrapped round the head and closely 
 tied together. — 2 I. e. an upper and an undergarment. (Nand.) 
 
 16. The term devakhata, 'ponds dug by the gods,' refers to 
 Pushkara and other holy bathing-places. (Nand.) See below 
 LXXXV. 
 
 17. * Nand. cites Vasish///apra£i and VijvamitrapraX'i as instances 
 of holy batlnng-places of this description. 
 
 1 8. * Nand. refers this and the following Sutras to a midday bath, 
 because a verse, which he quotes, forbids the use of earth (in order 
 to clean one's self with it) in the morning bath. But it seems to 
 follow from 35 and 42, that all the rules given in this chapter refer 
 to that bath, which must be taken at sunrise every day. — 2 Rig- 
 
2o6 VISHiVU. LXIV, 19. 
 
 ' The golden-coloured (waters) 3 ,' and with (the one 
 Mantra beginning with the words), ' Carry away (all) 
 that, O ye waters V 
 
 19. Then he must dive underwater and mutter 
 the Aghamarsha/^a three times ; 
 
 20. Or (he must mutter three times the Mantra 
 which begins with the words), ' That most exalted 
 step of Vishwu ;' 
 
 21. Or the Drupada Savitri (which begins with 
 the words, ' Like one released from a post'); 
 
 22. Or the Anuvaka (which begins with the 
 words), 'They get their minds ready;' 
 
 23. Or the Purushasukta. 
 
 24. After having bathed, he must feed the gods 
 and the manes, while standing in the water with his 
 wet clothes on. 
 
 25. If (being unable to remain in water after 
 having bathed) he has changed his dress, (he must 
 feed the gods and the manes,) after having crossed 
 the bathing-place (and reached the bank). 
 
 26. (But) he must not wring his bathing-dress 
 till he has satisfied the gods and the manes. 
 
 27. After having bathed 1 and sipped water, he 
 must sip water (once more) according to the rule. 
 
 28. He must offer (sixteen) flowers to Purusha, 
 
 veda X, 9, 1-3, &c. — s Taitt. Sawh. V, 6, 1, 1-2, &c. — 4 Rig- 
 veda I, 23, 22, &c. 
 
 20. Rig-veda I, 22, 20, &c. 
 
 21. Taitt. Brahm. II, 4, 4, 9 ; 6, 6, 3 ; cf. Vao-asan. Sawh. XX, 
 20; Atharva-veda VI, 115, 3. 
 
 22. Rig-veda V, 81, &c. 
 
 24. ' The use of the particle kz. indicates that he must anoint 
 himself after having bathed.' (Nand.) 
 
 27. : This expression refers back to the whole proceeding described 
 above, up to the wringing of the bathing-dress. (Nand.) 
 
LXIV, 40. DUTIES OF A HOUSEHOLDER. 207 
 
 while muttering" the Purushasukta, one with each 
 verse. 
 
 29. Afterwards (he must offer) a libation of 
 water. 
 
 30. He must first offer one to the gods with the 
 Tirtha sacred to the gods. 
 
 31. Then he must offer another to the manes 
 with the Tirtha sacred to the manes. 
 
 32. In offering the latter he must first of all feed 
 (the manes of) his next of kin (such as his father, 
 mother, maternal grandfather, uncles, brothers, &c.) 
 
 33. After that (he must feed) his relatives (such 
 as a sister's son, a father-in-law, a brother-in-law, 
 &c.) and distant kinsmen (such as the sons of his 
 father's sisters and of his mother's sisters). 
 
 34. Then (he must feed) his (deceased) friends. 
 
 35. According to the above rule he must bathe 
 every day. 
 
 36. After having bathed, he must mutter as 
 many purifying Mantras as possible. 
 
 37. And he must mutter the Gayatri even more 
 often (than other Mantras) ; 
 
 38. And the Purushasukta. 
 
 39. There is nothing more sublime than those 
 two (prayers). 
 
 40. One who has bathed is thereby entitled to 
 perform the offerings to the VLsvedevas and to the 
 manes, to mutter sacred texts, and to exercise the 
 duty of hospitality, as prescribed by law. 
 
 30, 31. See LXII, 3, 4. 
 
 37) 38- ' Or the meaning of these two Sutras is, that the Gayatri 
 and the Purushasukta always have to be muttered besides the 
 other Mantras.' (Nand.) 
 
 40. Nand. refers the term vidhinodite to a separate duty, that 
 
208 VISHiVU. LXIV, 4 i. 
 
 41. Distress and misfortune, bad dreams and evil 
 thoughts are taken from him even who only sprinkles 
 himself with water (no matter from where it comes) : 
 that is the law. 
 
 42. He who regularly takes the prescribed bath 
 (every morning), does not experience the tortures of 
 Yama's hell. By the regular bath criminals even 
 obtain their absolution. 
 
 LXV. 
 
 1. Now then, after having duly bathed, and duly 
 washed his hands and feet, and duly sipped water, 
 he must worship Bhagavat Vasudeva (Vish/m), who 
 is without beginning and end, before an idol or on 
 the sacrificial ground. 
 
 2. Having called up in his mind (Vish/m to life, 
 with the Mantra) 1 , 'The two Asvins possess life, may 
 they (give you life),' and having invited (Vish/m) with 
 the Anuvaka (beginning with the words), ' They get 
 their minds ready V he must worship him with his 
 knees, his hands, and his head 3 . 
 
 of worshipping the gods ; the particle ka. to the propitiation of the 
 planets by sacrifices and other such duties ; and the particle tatha 
 to optional acts, such as the gift of a cow to a Brahmaraa, and the 
 like. But this is certainly a too extensive interpretation of the 
 text. 
 
 LXV, LXVI. These two chapters treat of the worship of 
 Vish;m. (Nand.) 
 
 LXV. 1. The fittest place for worshipping Vish/m is upon a 
 £alagrama (ammonite) stone. (Nand.) 
 
 2. 1 Ka///aka XI, 7. The rendering of this Mantra is conjectural, 
 as the reading is uncertain. Nand. states expressly that it is quoted 
 from the KaMaka. — 2 See LXIV, 22. — 3 ' The particle ka. indicates 
 that he must also worship Vishwu in his mind, and with his speech, 
 by saying, ' Om, adoration to Bhagavat Vasudeva.' (Nand.) 
 
LXV, io. DUTIES OF A HOUSEHOLDER. 209 
 
 3. With the three Mantras (beginning with the 
 words), ' Ye waters are,' he must (fetch and) an- 
 nounce the Arghya (or water for washing the 
 hands). 
 
 4. With the four Mantras (beginning with the 
 words), ' The golden-coloured,' (he must fetch and 
 announce) the water for washing the feet ; 
 
 5. With (the one Mantra, beginning with the 
 words), ' May the waters of the plain propitiate us,' 
 the water which is to be sipped ; 
 
 6. With (the one Mantra, beginning with the 
 words), ' Carry away (all) that, O ye waters,' the 
 water destined for the bath ; 
 
 7. With (the four Mantras, beginning with the 
 words, ' Proud) of the chariot, of the poles, the hero,' 
 unguents and ornaments ; 
 
 8. With (the one Mantra, beginning with the 
 words), 'A youth, splendidly arrayed,' a garment; 
 
 9. With (the one Mantra, beginning with the 
 word), ' Blooming,' a flower ; 
 
 10. With (the one Mantra, beginning with the 
 
 3, 4. See LXIV, 18. 
 
 5. This Mantra is found Atharva-veda I, 6, 4 ; XIX, 2, 2 ; Taitt. 
 Ara7/y. VI, 4, 1. Nand. states that it is ka/Zza^akhtya, from the 
 .Sakha of the Ka///as ; but I have not found it in the Berlin MS. of 
 the Kanaka, the only complete MS. in existence of that work. 
 
 6. See LXIV, 18. 
 
 7. This Mantra also belongs to the Ka///a school, according to 
 Nand. It is not found in the MS. of the Kanaka, but it occurs in 
 the Taitt. Brahm. II, 7, 7, 2. The above translation is in part 
 according to Sayawa's Commentary on the Taitt. Brahm. 
 
 8. Rig-veda III, 8, 4, &c. 
 
 9. Taitt. Sa;wh. IV, 2, 6, 1; Kith. XVI, 13; Atharva-veda 
 VIII, 7, 27. Nand. says that it is a Taittiriya Mantra. 
 
 10. Kith. II, 7; Va^as. Sa//m. I, 8 (cf. Mahidhara's Commentary). 
 Nand. says that it is a Taittiriya Ya^us. 
 
 [7] P 
 
210 VISHiVU. LXV, ii. 
 
 words), ' Thou art murderous (dhur), slay (dhftrva) 
 (the slayer),' incense (dhupa) ; 
 
 ii. With (the one Mantra, beginning with the 
 words), ' Thou art splendour and light,' a lamp ; 
 
 12. With (the one Mantra, beginning with the 
 words, ' I have praised) Dadhikravan,' a Madhu- 
 parka (honey-mixture) ; 
 
 13. With the eight Mantras (beginning with 
 the word), ' Hirawyagarbha,' an offering of (other) 
 eatables. 
 
 14. A chowrie, a fan, a looking-glass 1 , an um- 
 brella, a (palanquin or other) vehicle, and a (throne 
 or other) seat, all these objects he must announce 
 (and place before) the god (Vishnu), muttering the 
 Gayatri (at the same time). 
 
 15. After having thus worshipped him, he must 
 mutter the Purushasukta. After that, he who 
 wishes to obtain eternal bliss must make oblations 
 of clarified butter, while reciting the same hymn. 
 
 LXVI. 
 
 1. He must not make an oblation to the gods or 
 to the manes with water collected at night. 
 
 2. He must not give any other fragrant sub- 
 stance than sandal, or musk, or (fragrant) wood (of 
 the odoriferous Devadaru tree), or camphor, or saf- 
 fron, or the wood of the Catiphala tree ; 
 
 3. Nor a garment dyed with indigo ; 
 
 n. Vag-as. Sz?7ih. XXII, 1. Nand. states that this Mantra 
 belongs to the -Sakha of the Ka//zas ; but I have not met with it in 
 the Kanaka. 
 
 12. Rig-veda IV, 39, 6, &c. 
 
 13. Rig-veda X, 121, 1-8 ; KaM. XL, 1, &c. 
 
 14. 1 Thus the term matra is interpreted by Nand. 
 
LXVII, i. DUTIES OF A HOUSEHOLDER. 211 
 
 4. Nor an ornament made of factitious jewels or 
 gold ; 
 
 5. Nor (a flower) having- a nasty odour ; 
 
 6. Nor one that has no odour at all ; 
 
 7. Nor one grown upon a thorny plant. 
 
 8. But he may give even a flower grown upon a 
 thorny plant, if it is white and sweet-smelling. 
 
 9. He may give even a red flower, if it is saffron, 
 or a water-flower (such as the red lotus). 
 
 10. (He must) not (give) any animal substance 
 (such as claws or horns) for the incense. 
 
 11. (He must) not (give) anything but clarified 
 butter or oil for the lamp. 
 
 12. (He must) not (give) forbidden food at the 
 offering of eatables ; 
 
 13. Nor the milk of goats or female buffalos, 
 though it is lawful food (otherwise) ; 
 
 14. Nor the flesh of five-toed animals, of fishes, 
 and of boars. 
 
 15. Fully prepared for the sacrifice and pure, he 
 must announce (and offer up to Vish/m) all the obla- 
 tions, with his mind fixed upon the deity, with a 
 cheerful heart, and free from precipitation or anger. 
 
 LXVII. 
 
 1. After having swept the place around the 
 (kitchen) fire, sprinkled it with water all around, 
 
 9. The particle ka. indicates that fragrant oleander and the like 
 is also permitted. (Nand.) 
 
 13. See LI, 38. 
 
 14. This prohibition refers to those species of five-toed animals, 
 fish, and boars, whose flesh is not in general forbidden. (Nand.) 
 See LI, 3, 6, 21. 
 
 LXVII. 1-32. Asv.I, 2; Gobh.I, 4; Par. I, 12; II, 9; 5ankh.II, 
 
 P 2 
 
212 VISHA T U. LXVII, 2. 
 
 strewed (Kiua grass) all around, and sprinkled (the 
 latter) with water all around, he must take out of 
 all dishes the uppermost part and offer it : 
 
 2. To Vasudeva, to Sankarsha;/a, to Pradyumna, 
 to Aniruddha, to Purusha, to Satya, to A/£yuta, to 
 Vasudeva. 
 
 3. Afterwards (he must offer twelve burnt-obla- 
 tions) to Agni, to Soma, to Mitra, to Varu^a, to 
 Indra, to Indra and Agni united, to the Vi^vedevas, to 
 Pra^apati, to Anumati, to Dhanvantari, to Vastosh- 
 pati, and to Agni Svish/akWt (the god of the fire who 
 causes the proper performance of the sacrifice). 
 
 4. Then let him make a Bali-offering with that 
 which has been left of the dishes. 
 
 5. To (the serpent demons) Taksha and Upa- 
 taksha, 
 
 6. (Strewing the two Balis) on both sides of the 
 fire, to the east of it (on the north-eastern side first, 
 and on the south-eastern side afterwards). 
 
 14; M. Ill, 84-94; Y.II, 103-108; Apast. II, 2, 3; II, 2, 4, 1-13; 
 Gaut. V, 10-18. — 33-46. Asv. I, 24 ; Gobh. IV, 10; Par. II, 9, 
 12-16; I, 3; -Sahkh. II, 15-17; M. Ill, 99, 100, 102, 103, 111- 
 118; Y. I, 107-1 1 3 ; Apast. II, 2, 4, 1 1-20 ; II, 3 j II, 4 ; Gaut. 
 V, 21-45. Regarding the parallel passages of the Kanaka and 
 Manava Gr/hya-sutras, see the Introduction. This chapter treats 
 of the Vaisvadeva sacrifice. (Nand.) 
 
 1. Nand. infers from a text of 6aunaka, that the particle atha 
 points to the recitation of the Purushasukta as an initiatory 
 ceremony. 
 
 2. Regarding this Sutra, see the Introduction. The oblations to 
 be offered are eight in number, one for each invocation. 
 
 3. Devapala, in his Commentary on the corresponding section 
 of the Kanaka Gnhya-sutra, states that the deities to whom burnt- 
 oblations are offered (Sutra 3) shall be invoked with the word 
 svaha, ' hail ! ' and those for whom Bali-offerings are strewed upon 
 the ground, with the word nama/5, ' adoration.' 
 
 6-8. These three Sutras have been translated in accordance 
 
LXVII, 15. DUTIES OF A HOUSEHOLDER. 213 
 
 7. (Then let him offer other seven Balis) to all 
 (the seven Ish/akas or goddesses of the bricks of 
 the altar, also to the east of the fire, while pro- 
 nouncing the Mantras), ' Thy name is Amba ; thy 
 name is Dula ; thy name is Nitatni (Nitatnir) ; thy 
 name is Aupu^ika (and so on).' 
 
 8. (He must offer four Balis with the Mantras), 
 ' O Nandini ; O Subhaga ; O Sumarigall ; O Bha- 
 drarikari,' (placing the Balis) in the corners (begin- 
 ning with the south-eastern corner and proceeding) 
 towards the south. 
 
 9. (He must place two Balis), addressed to -Sri 
 Hirawyake^l and to the trees, near the firm pillar 1 . 
 
 10. (He must place two Balis), addressed to 
 Dharma and Adharma and to Mrztyu, near the door. 
 
 11. (He must place one Bali), addressed to Varuwa, 
 in the water-jar. 
 
 12. (With the words, 'Adoration be) to Vish/m,' 
 (he must place one Bali) in the mortar. 
 
 13. (With the words, 'Adoration be) to the Ma- 
 ruts,' (he must place one Bali) on the mill-stone. 
 
 14. (In the apartment) on the roof (let him place 
 two Balis) addressed to Vai-srava/za (Kubera) the 
 king, and to all created beings. 
 
 15. (With the words, 'Adoration be) to Indra 
 and to Indra's ministers,' (he must place two Balis) 
 in the eastern part (of the house). 
 
 with Devapala's readings and his remarks on them. Nand. wrongly 
 refers the four names mentioned in 7 to the four quarters of the 
 globe. The Mantra quoted in 7 is found complete in the Kanaka, 
 XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1. 
 
 9. 1 ' I. e. the pillar which supports the house.' (Nand.) It appears 
 from an analogous passage of the Manava Gr/hya-sutra, that a 
 pillar in the middle of the house is meant. 
 
214 VISHiVU. LXVII, 16. 
 
 1 6. (With the words, 'Adoration be) to Yama 
 and to Yama's ministers/ (he must place two Balis) 
 in the southern part. 
 
 1 7. (With the words, ' Adoration be) to Varima 
 and to Varu^a's ministers,' (he must place two Balis) 
 in the western part. 
 
 1 8. (With the words, ' Adoration be) to Soma 
 and to Soma's ministers,' (let him place two Balis) 
 in the northern part. 
 
 19. (With the words, 'Adoration be) to Brahman 
 and to Brahman's ministers,' (let him place two 
 Balis) in the centre (of the house). 
 
 20. (Let him throw) in the air (a Bali) addressed 
 to Akaya (the air). 
 
 2 1 . (With the words, ' Adoration be) to the gob- 
 lins roaming by day,' (let him place a Bali) on the 
 sacrificial ground. 
 
 22. (With the words, 'Adoration be to the gob- 
 lins) roaming by night/ (let him offer a Bali in the 
 same place at the Vaisvadeva which takes place) at 
 night. 
 
 23. Afterwards he must offer upon blades of 
 Kusa grass, having the points turned towards the 
 south, balls of rice to his father, to his grandfather, 
 and to his great-grandfather, to his mother, to his 
 grandmother, and to his great-grandmother, pro- 
 claiming at the same time their name and race (and 
 adding the word Svadha, ' reverence '). 
 
 24. Along with the balls of rice let him give 
 ointments, flowers, incense, eatables, and the like. 
 
 25. After having fetched a jar with water, let him 
 
 24. 'And the like' means betel and the sacrificial fee for the 
 Brahmawas.' (Nand.) 
 
 25. This has to be done with the words, svastitvaw bruhi, ' say 
 
LXVII, 34. DUTIES OF A HOUSEHOLDER. 21 5 
 
 cause a Brahmawa to say the benediction (and give 
 him the jar). 
 
 26. (The share) of dogs, crows, and 6Vapa/'as let 
 him strew upon the earth. 
 
 2 j. And let him give (a mouthful of food as) 
 alms. 
 
 28. By honouring guests he obtains the highest 
 reward. 
 
 29. Let him assiduously honour a guest who 
 arrives in the evening (after the Vaisvadeva is 
 over). 
 
 30. Let him not suffer a guest to stay at his house 
 unfed. 
 
 31. As the Brahma;zas are lords over all other 
 castes, and as a husband is lord over his wives, a 
 Sfuest is the lord of a householder. 
 
 32. By honouring a guest he obtains heaven. 
 
 33. (One who has arrived as) a guest and is 
 obliged to turn home disappointed in his expecta- 
 tions, takes away from the man, to whose house he 
 has come, his religious merit, and throws his own 
 guilt upon him. 
 
 34. A Brahmawa who stays for one night only as 
 a guest, is called atithi (a guest); because he does not 
 stay for a long time, therefore is he termed atithi. 
 
 the benediction.' (Nand.) The benediction, according to Deva- 
 pala, consists of the Purushasukta, the Kanikrada (Va^as. Sawh. 
 XIII, 48), and other Mantras. 
 
 27. According to Nand., who argues from a passage of Baudha- 
 yana, the particle £a implies that he should feed Brahmawas also. 
 
 33. This proverb is also found in the Mahabharata XII, 6995, 
 in the Hitopadeja I, 56 (64 ed. Johnson), and in the Marka/zdeya- 
 purawa XXIX, 31. See Bohtlingk, Ind. Spriiche, 134. 
 
 34. Atithi in this derivation is supposed to mean ' one who does 
 not stay for a whole tithi or lunar day/ 
 
2l6 VISHAOJ. LXVTI, 35. 
 
 35. Let him not consider a Brahma^a fellow-vil- 
 lager or an acquaintance as his guest, though he has 
 come to the house where his wife and his fires are. 
 
 36. But if a Kshatriya has come to his house in 
 the way of a guest, let him hospitably entertain him 
 also, to his heart's desire 1 , after the Brahma//a guests 
 have eaten. 
 
 3 J. Should a VaLsya or a ..Sudra come to his 
 house as guests, he must even give food to them 
 (at the same time and) with his servants, and treat 
 them with kindness (but not like guests in the 
 proper sense of the term). 
 
 38. To (members of) other castes (such as Mur- 
 dhavasiktas) and to friends (or relatives or) other 
 such persons, who have come to his house out of 
 attachment, let him offer such food as happens to be 
 there, to the best of his power, at the time when his 
 wife takes her meal. 
 
 39. One recently married (but not yet delivered 
 to her husband), an unmarried damsel, a sick 
 woman, and a pregnant woman : to these let him 
 give food unhesitatingly, even before his guests. 
 
 40. The foolish man who eats first himself, with- 
 out having offered food to those (persons that have 
 been mentioned), is not aware that he will himself be 
 food (after death) for dogs and vultures. 
 
 41. After the Brahma^as, (the Kshatriyas who 
 have come as guests), the friends and relatives, (the 
 parents and others) whom he is bound to maintain, 
 
 36. J This is Kulliika's rendering of the term kamam (on M. 
 Ill, in). According to Nand., it means that he is at liberty to 
 feed such guests or no. 
 
 38. The wife takes her meal when the husband has eaten. 
 (Nand.) 
 
LXVIII, i. DUTIES OF A HOUSEHOLDER. 21J 
 
 (and the servants) have made their repast, let man 
 and wife eat the leavings themselves. 
 
 42. Having shown honour to the gods, to the 
 manes, to men, to those whom he is bound to main- 
 tain, and to the household deities (as well as to 
 dogs, crows, and the rest), let a householder enjoy 
 that which has been left. 
 
 43. He who cooks food for himself only, eats 
 nothing but sin : for that alone is considered as fit 
 food for the virtuous, which is left, after the (cus- 
 tomary) oblations have been offered. 
 
 44. By the daily recitation of the Veda, by the 
 Agnihotra, by sacrificing, and by austerity, a house- 
 holder does not obtain such excellent places of 
 abode (after death) as by honouring a guest. 
 
 45. Whether he arrives in the evening or in the 
 morning, he must offer a seat and water to his guest, 
 and food, to the best of his ability, after having 
 shown him marks of honour as the law directs 1 . 
 
 46. By giving (to a guest) shelter, a bed, oint- 
 ments for his feet, and a lamp : for each of these 
 gifts singly he reaps the same reward as for the 
 gift of a cow. 
 
 LXVIII. 
 
 1. He must not eat during an eclipse of the 
 moon or of the sun. 
 
 45. ! For the rules regarding the reception of a guest, see Asv. 
 
 I, 24, and the other Gr/hya-sutras ; M. Ill, 119 seq., and the other 
 Dharma^astras. 
 
 LXVIII. 12. M. IV, 55. — 14. M. IV, 45; Y. I, 131 ; Apast. 
 
 II, 8, 19, 18.— 19. M. IV, 74.— 20. M.IV, 65. — 21. M.IV, 63; 
 Gaut. IX, 56.-23. M. IV, 74.— 26. M. Ill, 106; Apast. II, 
 4,8,4.-27. M.IV, 62; Apast. II, 8, 18, 1 ; II, 8, 20, 10; Gaut. 
 IX, 58. - 29. M. IV, 75- - 34- ML IV, 76.-37- M. IV, 37; Y. 
 
2l8 VISHNU. LXVIII, 2. 
 
 2. He shall eat, after having previously bathed, 
 when the eclipse is over. 
 
 3. If (the sun or moon) have set before the 
 eclipse was over, he must bathe, and on the next 
 day he may eat again, after having seen (the sun or 
 moon rise). 
 
 4. A cow or a Brahmawa having met with a 
 calamity, he must not eat on that day. 
 
 5. If the king has met with an accident, (he must 
 not eat on that day). 
 
 6. An Agnihotrin, who is absent on a journey, 
 must eat at that time of the day when the Agni- 
 hotra is supposed to be over. 
 
 7. He may also eat at that time of the day when 
 the Vaisvadeva is supposed to be over. 
 
 8. On the days of new and full moon (he may 
 eat at that time) when he supposes the sacrifice 
 customary on those days to have been performed. 
 
 J > 135- — 38- M. IV, 82. — 40. Apast. I, n, 31, 1. — 42, 43. M. 
 11,54; Y.I, 31; Gaut. IX, 59. — 46. SsLhkh. IV, 11, 10; M. IV, 
 43 ; Y. I, 131 ; Gaut. IX, 32. — 47. M. IV, 6 3 ; Y. I, 138 ; Apast. 
 II, 1, 1, 3; Gaut. IX, 9. — 48. It IV, 62. — 49. M. IV, 65; 
 Gaut. XVII, 13. 'The injunctions regarding meals having been 
 given in the previous chapter, he now proceeds to propound some 
 prohibitions concerning the same subject.' (Nand.) 
 
 2, 3. Nand. states that in both of these Sutras it has to be under- 
 stood, that the bath occasioned by the eclipse must be followed by 
 the ordinary bath, which precedes every meal. 
 
 6. An Agnihotrin is one who daily performs the Agnihotra. 
 Regarding the Agnihotra and the times for its performance, see 
 LIX, 2. 
 
 7. The term Vaijvadeva includes not only the oblation to the 
 Vij-vedevas (LXVII, 3), but also the Bali-offerings and the enter- 
 tainment of a guest, &c, as prescribed in LXVII, 4 seq. (Nand.) 
 
 8. According to Nand., the use of the particle fa implies, that 
 this rule applies equally to the first days of the moon's increase 
 and wane. 
 
LXVIII, 29. DUTIES OF A HOUSEHOLDER. 219 
 
 9. He must not eat during an indigestion ; 
 
 10. Nor at midnight ; 11. Nor at noon ; 
 
 12. Nor in the twilight ; 
 
 1 3. Nor dressed in wet clothes ; 
 
 14. Nor without his upper garment; 
 
 15. Nor naked ; 
 
 16. Nor in water (nor in a boat) ; 
 
 1 7. Nor lying stretched out on the back ; 
 
 18. Nor sitting on a broken stool ; 
 
 19. Nor reclining on a couch ; 
 
 20. Nor from a broken dish ; 
 
 21. Nor having placed the food on his lap ; 
 
 22. Nor (having placed the food) upon the 
 ground ; 
 
 23. Nor from the palm of his hand. 
 
 24. That food which has been seasoned with salt 
 (after having been cooked) he must not eat. 
 
 25. He must not abuse children (eating in the 
 same row with him). 
 
 26. (He must) not (eat) dainties alone. 
 
 27. (He must) not (eat) substances from which 
 the fat has been extracted. 
 
 28. Nor (must he eat) roasted grain in the day- 
 time. 
 
 29. At night (he must not eat) anything mixed 
 with sesamum-seeds. 
 
 9. According to Nand., the use of the particle ka implies a pro- 
 hibition to eat again, after having partaken of a .Sraddha meal. 
 
 15. See note on LXIV, 5. 
 
 24. Nand., quoting a passage ofVasishMa (XIV, 28), states the 
 use of the particle ka. to imply, that food twice cooked and food 
 cooked in a frying-pan should also be avoided. 
 
 27. This rule refers to skimmed milk and to a dough made of 
 ground sesamum, from which the oil has been extracted. (Nand.) 
 
2 20 VISHAMJ. LXVIII, 30. 
 
 30. Nor (must he eat at night) sour milk or 
 ground barley. 
 
 31. Nor (must he eat) the leaves of the mountain 
 ebony, or of the banyan, or of the holy fig-tree, or 
 of the hemp plant. 
 
 32. (He must) not (eat) without having first 
 given to eat (to the gods and to the Brahmaz/as); 
 
 2,3. Nor without having made a burnt-offering 
 first ; 
 
 34. Nor without having sprinkled his feet ; 
 
 35. Nor without having sprinkled his hands and 
 his face ; 
 
 36. While having the remains of food on his 
 mouth or hands, he must not take clarified butter. 
 
 37. Nor must he look at the moon, or at the sun, 
 or at the stars (while unclean). 
 
 2,8. Nor must he touch his head (while unclean). 
 
 39. Nor must he recite the Veda (while unclean). 
 
 40. He must eat facing the east; 
 
 41. Or facing the south ; 
 
 42. And after having honoured his food * ; 
 
 43. And cheerfully, adorned with a garland of 
 flowers, and anointed with unguents. 
 
 42. 1 Nand. describes the ceremony of ' honouring one's food' as 
 follows : ' He must first sprinkle the food, while reciting the Gaya- 
 tri and the Vyahrz'tis (see LV, 10). Then he must sprinkle water 
 all around it, with the Mantra, " Forsooth, I sprinkle righteous- 
 ness around thee." After that he must sip water with the Mantra, 
 " Thou art an imperishable basis" (Taitt. Ara«y. X, 32, rendered 
 according to Sayawa's Commentary), and offer up five oblations to 
 Pra«a, &c. (see Dr. Buhler's note on Apast. II, 1, t, 2). Finally 
 he must eat in silence, without blaming the food, and taking care 
 to leave some remnant of it in the dish, and sip water again, with 
 the Mantra, " Thou art an imperishable covering " ' (Taitt. Ara«y. 
 X, 35, according to Saya?za). 
 
LXVIII, 49. DUTIES OF A HOUSEHOLDER. 221 
 
 44. He must not eat up his food completely; 
 
 45. Unless it consist of sour milk, or honey, or 
 (clarified) butter, or milk, or ground barley, or meat, 
 or sweetmeats. 
 
 46. He must not eat together with his wife, nor 
 in the open air, nor standing, nor in the presence of 
 many (hungry spectators), nor must many eat in the 
 presence of one (hungry spectator). 
 
 47. Let him never eat in an empty house, in a 
 house where the sacred fires are preserved, or in 
 a temple dedicated to the gods. Neither must he 
 drink water out of his joined hands, or satiate 
 himself to repletion. 
 
 48. Let him not take a third meal (over and 
 above the two regular meals in the mornings and 
 evenings), nor let him ever take unwholesome food. 
 He must eat neither too early, nor too late, and he 
 must take no food in the evening, after having fully 
 satiated himself in the morning. 
 
 49. He must not eat bad food (whether injurious 
 to health or otherwise reprehensible), nor from a 
 bad dish (which is similar to the dishes used by 
 barbarians, or which has been defiled by a wicked 
 man eating from it), nor lying on the ground, 
 nor with his feet raised upon a bench, nor sitting 
 on his hams with a cloth tied round his legs and 
 knees. 
 
 46. Nand. thinks that this rule refers to those wives only who 
 belong to a lower caste than their husbands. 
 
 48. ' Too early ' means before sunrise ; ' too late' means imme- 
 diately before sunset. (Nand.) 
 
2 22 VISHA T U. LXIX, I. 
 
 LXIX. 
 
 i. He must not have connection with his wife on 
 the eighth, or fourteenth, or fifteenth day of the 
 half-month. 
 
 2. And (he must avoid connubial intercourse) 
 after having partaken of a .Sraddha ; 
 
 3. And after having given (a .Sraddha) ; 
 
 4. And after having been invited to a .Sraddha ; 
 
 5. And while performing a vow of abstinence 
 (such as that to be kept on the day before a 
 .Sraddha, or the fast to be observed on the eleventh 
 day of the half-month) ; 
 
 6. And one who has performed the initiatory 
 ceremony of a Soma-sacrifice ; 
 
 7. And in a temple, in a burial-ground, and in 
 an empty house ; 
 
 8. And at the root of a tree (or shrub) ; 
 
 9. And in the day-time; 10. And in the twilight; 
 
 11. And with one unclean (or in her courses) ; 
 
 12. And while he is unclean himself; 13. And 
 with one anointed with unguents ; 14. And being 
 anointed himself; 15. And with one sick; 16. 
 And while he is sick himself 
 
 17. He must not have connection, if he wishes to 
 enjoy a long life, with a woman who has a limb too 
 little, nor with, one who has a limb too much, nor 
 with one older than himself, nor with a pregnant 
 woman. 
 
 LXIX. 1. M. IV, 128; Y. I, 79.-9. Apast. II, 1, 1, 16.— 15. 
 
 Gaut. IX, 28. The subject of daily duties being absolved, he 
 now goes on to state (in Chapters LXIX, LXX) the rules that 
 must be observed during the night. (Nand.) 
 
 4. The invitations to a .Sraddha are issued on the day before it is 
 to take place. (Nand.) 
 
LXX, 17. DUTIES OF A HOUSEHOLDER. 223 
 
 LXX. 
 
 1. He must not sleep with his feet wet ; 
 
 2. Nor facing the north or the west ; 
 
 3. Nor naked ; 4. Nor on wet (fresh) bamboo ; 
 
 5. Nor in the open air ; 
 
 6. Nor on a bedstead made of Pala^a-wood ; 
 
 7. Nor on one made of the wood of five trees ; 
 
 8. Nor on one made of the wood of a tree which 
 has been split by an elephant ; 
 
 9. Nor on a bedstead made of the wood of a tree 
 that has been kindled by lightning ; 
 
 10. Nor on a broken bedstead ; 
 
 11. Nor on one made of scorched wood ; 
 
 12. Nor on one made of the wood of a tree that 
 used to be watered with a jar ; 
 
 13. Nor in a burial-ground, nor in an empty 
 house, nor in a temple ; 
 
 14. Nor with people who are restless of limb ; 
 
 15. Nor with women ; 
 
 16. Nor on grain, nor (in a stable of) cows, nor 
 (on the couch of any of his) Gurus, nor on the fire- 
 place, nor (in a building dedicated to the) gods. 
 
 17. He must not sleep while the remnants of 
 
 LXX. 1. M. IV, 76. — 2. Y.I, 136. — 3. Ajv.III, 9, 6; M. IV, 
 7^5; Gaut. IX, 60.— 13. M. IV, 57. — 17. Sahkh. IV, n, 17; 
 Apast. I, 1, 2, 24 ; Gaut. II, 13. 
 
 7. Nand. mentions three explanations of this term: 1. a bed- 
 stead made of five pieces of wood (or of the wood of five trees) ; 
 2. a bedstead made of any of the five kinds of wood enumerated 
 in the Vish//u-pura«a ; 3. a bedstead made of any of the five kinds 
 of wood enumerated in Sutras 8-12. The second explanation is 
 inadmissible, because part of the species of wood mentioned in the 
 passage of the Vish«u-pura/za referred to is identical with those 
 enumerated in Sutras 8-12. 
 
2 24 VISH2VU. LXXI, I. 
 
 food are on his hands or face, nor in the day-time, 
 nor in the twilight, nor upon ashes, nor in a place 
 soiled (by excrements and the like), nor in a wet 
 place, nor on the top of a mountain. 
 
 LXXI. 
 
 i. Now 1 he must not contemn any one (whether 
 of equal rank, or of higher or lower rank than 
 himself). 
 
 LXXI. i. M. IV, 135; Y. I, 153- — 2. M. IV, 141. — 3. Gaut. 
 II, 17.-4- Gobh. Ill, 5, 29.-4-6. M. IV, 17, 18; Y.I, 129, 123. 
 — 8. M. IV, 19. — 9. M. IV, 34; Apast. I, 11, 30, 13; Gaut. IX, 
 3. — 11. Gobh. Ill, 5) 15.-13-16. M. IV, 36; Y. I, 133.— 
 14. -Sahkh. IV, 11, 21. — 17-21. M. IV, 37.— 17, 18. Par. II, 7, 
 6 ; *Sahkh. IV, 11, .2; Apast. I, n, 31, 20. — 23. Par. II, 7, 8; M. 
 IV, 38. — 25. M. IV, 43. — 26. Asv. Ill, 9, 6 ; .Sahkh. IV, 1 1, 1 ; 
 M. IV, 53 ; Y. I, 135 ; Gaut. IX, 48. — 32-35. M. IV, 56, 53 ; Y. 
 I, i3 A 7- — 36, 37- M. IV, 54, 53 ; Y. I, 137. — 39. M. IV, 65. — 
 40. Apast. II, 8, 20, 11; Gaut. IX, 32. — 42, 43. M. IV, 70; 
 Apast. I, 1 1, 32, 28 ; Gaut. IX, 51. — 44. M. IV, 69. — 45. M. IV, 
 74 ; Y. I, 138 ; Gaut. II, 17. — 46. M. IV, 69. — 47. M. IV, 66 ; 
 Gaut. IX, 4, 5. — 48-52. M. IV, 80. — 53. .Sahkh. IV, 12, 18 ; M. 
 IV, 82. — 54. M. IV, 250; Y.I, 214.— 55. M. IV, 55. — 56. M. 
 IV, 57; Y. I, 138. - 58. M. IV, 57; .Sahkh. IV, 11, 6.-59. 
 .Sahkh. IV, 11, 6; Gaut. IX, 16. — 60. M. IV, 58. — 61, 62. 
 Apast. I, 11, 31, 9, 10. — 62. Par. II, 7, 14 ; M. IV, 59; Y. I, 
 140 ; Gaut. IX, 23. — 63-68. M. IV, 60, 61. — 69-71. M. IV, 63, 
 64. — 70. Par. II, 7,3.-72-74. M. IV, 138; Y.I, 132. — 75. 
 Y.I, 153. — 76. M. IV, 137; Y I, 153. — 77. M. IV, 94.-79- 
 M.IV, 144. — 80, 81. M. IV, 164. — 82. M. VIII, 299. — 83. M. 
 IV, 135; Y. I, 153.-84,85. M. IV, 176; Y.I, 156. — 86. M. 
 IV, 150.— 87. M. IV, 2, 246; Gaut. IX, 73. — 90. M. IV, 155; 
 Y. I, 154. — 91, 92. M. IV, 156, 158. 
 
 1. 1 This chapter treats of the duties of a Snataka (see XXVIII, 42, 
 note). The particle atha, ' now,' however, signifies that some of 
 these duties are common to the Snataka and to the householder, 
 whose special duties have been treated in the previous chapters. 
 (Nand.) 
 
LXXI, 16. RULES FOR A SNATAKA. 22 5 
 
 2. He must not mock those who have a limb too 
 little or a limb too much, who are ignorant, or who 
 are poor. 
 
 3. He must not serve low people. 
 
 4. Let him not engage in work that may keep 
 him from repeating (or teaching) the Veda. 
 
 5. Let him wear such a dress as becomes his age, 
 
 6. And his sacred knowledge, his descent, his 
 means, and his country. 
 
 7. He must not be overbearing. 
 
 8. He must constantly consult the holy laws and 
 other (salutary precepts relating to the acquisition of 
 wealth, wisdom, and freedom from disease). 
 
 9. He must not wear a worn-out or filthy dress, 
 if he has means (enough to procure a new one). 
 
 10. (Even though he lacks firewood or the like 
 necessaries) he must not say to another man, ' I 
 have got none/ 
 
 1 1. He must not wear a garland of flowers which 
 has no smell at all, or an offensive smell, or which 
 is red. 
 
 1 2. Let him wear a garland of water-flowers even 
 though they be red. 
 
 13. And (he must wear) a staff made of bamboo ; 
 
 14. And a jar with water ; 
 
 15. And a sacrificial string made of cotton thread ; 
 
 16. And two golden ear-rings. 
 
 2. The particle ka. refers to ugly persons and the rest, enume- 
 rated by Manu IV, 141. (Nand.) 
 
 8. The use of the particle kz. implies, according to Nand., that 
 his frame of mind and his speech should also be in conformity with 
 his age, &c, as ordained by Manu IV, 18. 
 
 13-16. Nand., arguing from texts of Baudhayana and of Manu 
 (IV, 36), takes the use of the particle ka. in Sutras 13 and 14 to 
 
 [7] Q 
 
2 26 VISHiVU. LXXI, 17. 
 
 17. He must not look at the rising sun ; 
 
 18. Nor at the setting (sun) ; 
 
 19. Nor (must he look at the sun) shining 
 through an awning of cloth (under which he is 
 lying), 
 
 20. Nor at the sun reflected in a looking-glass or 
 in Water ; 
 
 21. Nor at the midday sun ; 
 
 22. Nor at the face of any of his Gurus while he 
 is angry; 
 
 23. Nor at his own image reflected in oil or in 
 water ; 
 
 24. Nor reflected in a dirty looking-glass ; 
 
 25. Nor at his wife eating; 
 
 26. Nor at a naked woman ; 
 
 27. Nor at a man in the act of discharging urine 
 (or voiding excrements) ; 
 
 28. Nor at an elephant (or other dangerous 
 animal) broken loose from the rope that ties him ; 
 
 29. Nor at a fight between bulls (or elephants or 
 buffalos) or the like animals, while he is himself 
 standing in a (crowd or any other) place, from which 
 it would be difficult for him to effect his escape ; 
 
 30. Nor at one insane ; 
 
 imply that a Snataka must wear three garments, an under garment, 
 an upper garment, and a mantle, and in Sutra 16, that he must 
 carry about him a bushel of Kma grass. 
 
 19. This rule appears to refer, likewise, to the custom of sus- 
 pending, by a tree or a post, an upper garment or a piece of cloth, 
 in order to ward off the rays of the sun. 
 
 20. The particle ka. here is used, according to Nand., in order 
 to include ' the sun, while it is eclipsed,' as mentioned by Manu 
 
 IV, 37- 
 
 29. 'As shown by ka, a place where arrows, spears, or other 
 missiles are falling down, is also intended here.' (Nand.) 
 
LXXI, 49- RULES FOR A SNATAKA. 227 
 
 31. Nor at one intoxicated ; 
 
 32. He must not throw any impure substances 
 into the fire ; 
 
 2,3. Nor blood ; 34. Nor poison ; 
 
 35. Neither (must he throw any of those sub- 
 stances) into water. 
 
 36. He must not step over a fire. 
 
 37. He must not warm his feet (by the fire). 
 
 2,8. He must not wipe (the dirt from his feet) 
 with blades of Kara grass. 
 
 39. He must not w T ash (his feet) in a vessel of 
 white copper. 
 
 40. He must not (wash) one foot with the other. 
 
 41. He must not scratch the ground (with a 
 piece of wood or the like). 
 
 42. He must not crush clods of earth. 
 
 43. He must not cut grass. 
 
 44. He must not tear his nails or the hairs (of 
 his beard or others) with his teeth. 
 
 45. He must avoid gambling; 
 
 46. And the heat of the sun just risen. 
 
 47. He must not wear a garment, or shoes, or a 
 garland, or a sacrificial string which had before been 
 worn by another. 
 
 48. He must not give advice to a 6"udra ; 
 
 49. Nor (must he give him) the leavings of his 
 food, nor the residue of an oblation (unless he is 
 his own servant) ; 
 
 46. Besides the above interpretation of the term balatapa, which 
 is proposed by Kulluka also (on M. IV, 69), Nand. mentions two 
 others : 1 . the heat of that time of the day when the cows are 
 collected for milking ; 2. the heat of the autumn season. The 
 particle kz., according to Nand., is used in order to include the 
 smoke of a burning corpse and the other forbidden objects men- 
 tioned by Manu IV, 69. 
 
 Q 2 
 
2 28 VISHiVU. LXXI, 50. 
 
 50. Nor (must he give him) sesamum ; 
 
 51. Nor (must he point out) the sacred law to him ; 
 
 52. Nor (must he prescribe) a penance (for him 
 for atonement of a sin). 
 
 53. He must not scratch his head or his belly 
 with both hands joined. 
 
 54. He must not reject sour milk or the Sumanas 
 flower (when offered to him). 
 
 55. He must not take off his garland (from his 
 head) himself (but he may cause another to do so). 
 
 56. Let him not rouse (a superior) from sleep. 
 
 57. He must not (by harsh speeches and the 
 like) render disaffected one who is well affected 
 towards him. 
 
 58. He must not speak to a woman in her 
 courses ; 
 
 59. Nor to barbarians or low-caste persons. 
 
 60. When a sacred fire, or an idol, or a Brah- 
 ma«a is near, he must stretch forth his right hand 
 (from his upper garment). 
 
 61. If he sees a cow trespassing upon another 
 man's field, he must not announce it (to the owner 
 of that field). 
 
 62. And if he sees a calf sucking (at the udder of 
 a cow, he must not announce it to the owner of the 
 latter). 
 
 63. He must not endeavour to please over- 
 bearing men (by flattering their pretensions). 
 
 64. He must not dwell in a kingdom governed 
 by a .Sudra king ; 
 
 54. Nand. states that this rule does not contain a vain repetition 
 of the rule laid down above (LVII, 10), as the latter refers to 
 householders and the former to Snatakas. 
 
LXXI, 82. RULES FOR A SNATAKA. 229 
 
 65. Nor in one abounding with wicked people ; 
 
 66. And he must not live (in a kingdom) in 
 which there are no physicians ; 
 
 67. Nor in one afflicted (with a disease or other 
 calamity). 
 
 68. And (he must not stay) long on a mountain. 
 
 69. He must not (walk or otherwise) exert him- 
 self without a purpose. 
 
 70. He must not dance or sing. 
 
 71. He must not make a noise by slapping (his 
 left arm, after having placed it upon his right 
 shoulder, with his right hand). 
 
 72. He must not make vulgar speeches. 
 
 73. He must not tell an untruth. 
 
 74. He must not say disagreeable things. 
 
 75. He must not strike any one upon a vital part. 
 
 76. He must not despise himself if he wishes to 
 enjoy long life. 
 
 77. He must often repeat his prayers at each 
 twilight (if he wishes to live long). 
 
 78. He must not play with (venomous) serpents 
 or with weapons. 
 
 79. He must not touch the cavities of his body 
 without a cause. 
 
 80. He must not raise a stick against another 
 man. 
 
 81. One who deserves punishment he must strike 
 in order to punish him. 
 
 82. (He must strike) him upon his back with a 
 shoot of bamboo or with a rope. 
 
 75. ' Others ' take this Sutra to mean, that he must not make 
 public another man's misconduct. (Nand.) This interpretation is 
 proposed by Vio-fiane-yvara, on Ya^iiavalkya I, 153. 
 
 79. See XXIII, 51. 
 
2 3° VISHJVU. LXXI, 83. 
 
 83. He must take care not to revile a god, a 
 Brahma^a, the .Sastras, or the high-minded (i?/shis). 
 
 84. And (he must avoid) gain and pleasure re- 
 pugnant to duty. 
 
 85. (He must avoid) even lawful acts which may 
 give offence to mankind. 
 
 86. On the days of new and full moon let him 
 make a propitiatory offering. 
 
 87. He must not cut even grass (on those two 
 days). 
 
 88. He must adorn himself (with garlands, sandal, 
 and the like). 
 
 89. Thus he must observe established customs. 
 
 90. Those customs, which have been explicitly 
 ordained in revealed and in traditional texts, and 
 which are practised by the virtuous, must always be 
 observed by a righteous man with subdued passions. 
 
 91. By adhering to established usage he attains 
 to old age ; this is the way to obtain that state in 
 the next life which he desires, and imperishable 
 riches, this is the way to destroy the effect of 
 (bodily) marks foreboding future misfortunes. 
 
 92. He who observes the usages established 
 among the virtuous, who is a believer in revelation, 
 and free from ill-will, lives a hundred years, even 
 
 84. '"Or repugnant to the final liberation," as the use of the 
 particle ka. implies.' (Nand.) See Manu VI, 37. 
 
 85. The use of the particle fa, Nand. argues from Manu IV, 176, 
 implies that acts which may cause future pain should also be 
 avoided. 
 
 88. The use of the particle kz, according to Nand., implies that 
 he must also observe auspicious rites and established customs, as 
 ordained by Manu IV, 145. The latter injunction is, however, 
 expressly given in the next Sutra. 
 
LXXII, 7- SELF-RESTRAINT. 23 I 
 
 though he does not possess any external marks of 
 prosperity. 
 
 LXXII. 
 
 1. He must persist in keeping his mind and his 
 organs of sense under restraint. 
 
 2. Restraint of the mind implies restraint of the 
 senses. 
 
 3. One who has acquired complete command 
 over himself, o-ains this world and the next. 
 
 4. One who has no command over himself, reaps 
 no fruit from any of his acts (whether worldly or 
 tending to the acquisition of spiritual merit). 
 
 5. Self-restraint is the best instrument of purifica- 
 tion ; self-restraint is the best of auspicious objects ; 
 by self-restraint he obtains anything he may desire 
 in his heart. 
 
 6. The man who rides (as it were) in a chariot 
 drawn by his five senses and directed by his mind 
 (as the charioteer), who keeps it on the path of the 
 virtuous, can never be overcome by his enemies 
 (lust, wrath, and greed), unless the horses (unre- 
 strained by the charioteer) run away with the 
 chariot. 
 
 7. As the waters (of all streams) are stored up 
 (and reabsorbed) in the ocean, which, though being 
 filled with them, remains unmoved and tranquil, 
 even so that man, in whose mind the passions are 
 stored up (and dissolved), obtains perfect calmness : 
 but not he who strives after the gratification of his 
 desires. 
 
 LXXII. 7=Bhagavad-gita II, 70. This chapter treats of duties 
 which are common to all the four orders. (Nand.) 
 
232 VISHiVU. LXXIII, 1. 
 
 LXXIII. 
 
 1. One desirous of celebrating a .5raddha must 
 invite the Brahma^as on the day before (it is to take 
 place). 
 
 2. On the next day, in the forenoon, if it falls in 
 the bright half of the month, and in the afternoon, 
 if it falls in the dark half of the month, the Brah- 
 ma;/as, who must have duly bathed and duly sipped 
 water, must be placed by him, in the order of their 
 seniority 1 (or) of their sacred knowledge, upon seats 
 covered with Kusa. grass. 
 
 3. (He must entertain) two (Brahma;zas) facing 
 the east at the .Sraddha of the gods (VLsvedevas), 
 and three facing the north at the ^raddha of the 
 manes ; 
 
 4. Or one only at each .Sraddha. 
 
 5. After having (worshipped the Visvedevas and) 
 offered a burnt-oblation : during the recitation of 
 the first Pafi/£aka (pentad) at a 6Yaddha repast con- 
 
 LXXIII. 1-32. Asv. II, 5, 11-14 ; IV, 7 ; Gobh. IV, 2-4 ; Par. 
 Ill, 10, 48-55 ; £ahkh. IV, 1 ; M. Ill, 125, 204-259 ; Y. I, 225- 
 248; Apast. II, 7, 17, n-19; Gaut. XV. Regarding the corre- 
 sponding section of the Kanaka Grz'hya-sutra, see Introduction. 
 This chapter opens the section on ^raddhas (funeral oblations), 
 which consists of thirteen chapters (LXXIII-LXXXV. Nand.) 
 
 1. The Ekoddish/a and Sapiwo'ikarawa -Sraddhas have been 
 described above, XXI. The rules given in the present chapter 
 refer to all the remaining kinds of Sraddhas. See 5-9, LXXIV, 
 LXXVI-LXXVIII. 
 
 2. ' At the -Sraddha of the manes the oldest Brahma;za repre- 
 sents the great-grandfather ; the one next to him in age, the grand- 
 father ; the youngest of the three, the father of the sacrificer. 
 (Nand.) 
 
 5-9. The three PaiUakas referred to in Sutras 5-9 are respec- 
 tively vv. 1-5, 6-10, and n-15 of Ka/Z/aka XXXIX, 10. (Nand.) 
 The great majority of the Mantras quoted in Sutras 11-26 have 
 
LXXIII, II. SRADDHAS. 233 
 
 sisting of undressed grain or performed for the 
 gratification of a special desire * ; 
 
 6. At a 6Vaddha repast consisting of meat, during 
 the recitation of the second Pan/v'aka ; 
 
 7. At a new moon (.Sraddha), during the recita- 
 tion of the last Pafi/C'aka ; 
 
 8. On the Ash/akas (or eighth days) of the (three) 
 dark halves subsequent to the full moon day of the 
 month Agrahiyawa (or Margaiirsha) *, during the 
 recitation of the first, second, and last Pan£akas 
 respectively ; 
 
 9. Likewise, on the Anvash/akas (or ninth days 
 of the dark halves of those months) ; 
 
 10. He must invite the manes, after having re- 
 ceived permission to do so from the Brahma^as 1 . 
 
 11. Having driven away the Yatudhanas by 
 strewing grains of sesamum and by reciting the two 
 
 not been traced in the Berlin MS. of the Ka/Vzaka, nor indeed in 
 any other Sawhita of the Veda, but there can be no doubt that 
 they belong to the school of the Ka//$as, as nearly all are quoted by 
 their Pratikas in the Ka//zaka Gr/hya-sutra, and given at full in 
 Devapala's Commentary on the latter. The above renderings of 
 the Pratikas rest upon Devapala's interpretations. That the rules 
 in 5 seq. teach the performance of a Sraddha according to the 
 rites of the Ka///a school, is confirmed by Nand. in his remarks 
 on 5 seq. and 9 seq. 
 5. J See LXXVIII. 
 
 8. The days referred to are the eighth days of the dark halves of 
 the months Marga^irsha, Pausha, and Magha. 
 
 9. ' And on the -Sraddhas taking place on the seventh day of the 
 dark half, as fra. indicates.' (Nand.) This statement does not, how- 
 ever, deserve much credit, as such -Sraddhas are neither mentioned 
 in our work nor in the Kanaka Gr/hya-sutra. 
 
 10. u The permission of the Brahmawas has to be asked with 
 the Mantra, " I shall invite (the manes);" and their answer must 
 be, " Invite them." ' (Nand.) 
 
 11. The Yatudhanas are a class of demons supposed to disturb 
 
2 34 VISHMJ. LXXIII, 12. 
 
 Mantras (the first of which begins with the words), 
 ' May the Asuras go away ;' 
 
 12. He must invite the manes (with the four 
 Mantras), ' Come near, O ye manes,' ' (Conduct) 
 them all (here), O Agni,' ' May my (ancestors) come 
 near,' ' This is your (share), O ye manes.' Then let 
 him prepare the water for washing the feet with 
 scented water, which has been mixed up with Ku^a 
 grass and sesamum, while reciting (the three Man- 
 tras), 'Those standing V ' Speech is imperishable,' 
 and 'What my mother (has sinned) 1 ,' and offer it (to 
 the Brahma^as) ; let him prepare the Arghya (or 
 water mixed with Diirva grass, flowers, &c.) and 
 offer it to them ; let him offer to the Brahma;ms, to 
 the best of his power, Kusa grass, sesamum, clothes, 
 flowers, ornaments, incense, and lamps ; let him 
 take food sprinkled with clarified butter ; let him 
 
 A 
 
 look them in the face with the Mantra, ' O ye Adi- 
 tyas, Rudras, and Vasus;' let him say, ' I will offer an 
 oblation in the fire,' and if the Brahmawas say, ' Offer 
 an oblation,' let him offer three burnt-oblations V 
 
 13. After having consecrated the offerings with 
 the Mantras, ' They, who are my ancestors,' 'This is 
 your (share), O ye manes,' and ' This offering,' he 
 must pour (what is left of) the food into such vessels 
 as happen to be there, or (into golden ones at the 
 offering addressed to the Visvedevas and) into silver 
 
 the effect of a iSYaddha. The second Mantra, according to Deva- 
 pala, is from the Rig-veda, X, 15, 1. 
 
 12. 1 These two Mantras are also quoted, with slight variations, 
 by Sahkhayana III, 13, 5. — 2 The three burnt-oblations have to be 
 accompanied by the recitation of the three Mantras, ' To Soma 
 accompanied by the manes svadha nama^ ; to Yama Ahgiras 
 svadha nama^ ; to Agni who takes the offerings addressed to the 
 manes svadha nama//.' (Nand.) 
 
LXXIII, 20. SRADDIIAS. 235 
 
 ones (at the offering addressed to the manes), and 
 offer it first to the two Brahmawas facing the east 
 (who have been invited to the .Sraddha of the gods). 
 
 14. Afterwards he must offer it to the (three) 
 Brahma;/as facing the north (who represent his three 
 ancestors, addressing himself) to his father, grand- 
 father, and great-grandfather, (and calling out) their 
 name and race. 
 
 15. While the Brahma/^as are eating the food, let 
 him mutter (the three Mantras), 'Whatever (trickles 
 down) through my fault,' ' With days and nights V 
 and ' Whatever (limb) of yours, Agni.' 
 
 16. And (let him mutter) the Itihasa (Epics), 
 Pura/^a (Legends), and Dharmasastra (Institutes of 
 the Sacred Law). 
 
 17. Near the leavings let him deposit upon 
 blades of Kusa. grass with the ends turned towards 
 the south one ball of rice for his father, while 
 saying, ' Earth is (like) a spoon, imperishable (satis- 
 faction).' 
 
 18. With the Mantra, 'Air is (like) a spoon, im- 
 perishable (satisfaction,' let him deposit) a second 
 ball for his grandfather. 
 
 19. With the Mantra, ' Heaven is (like) a spoon, 
 imperishable (satisfaction,' let him deposit) a third 
 ball for his great-grandfather. 
 
 20. With the Mantra, ' Those ancestors who 
 
 14. The formula of this invocation, according to Nand., is this, 
 ' To NN., my ancestor, of the Gotra NN., who is like a Vasu, 
 (I offer) this food, svadha nama/?.' The use of the particle X-a, 
 according to the same, implies that the maternal grandfather and 
 the other maternal ancestors must also be addressed, as ordained 
 below (LXXV, 7). 
 
 15. ] A similar Mantra is quoted, Sahkh. Ill, 13, 5. 
 
236 VISHiVU. LXXIII, 21. 
 
 have died,' let him place a garment (upon the 
 balls). 
 
 21. With the Mantra, 'Give us sons, O ye manes,' 
 (let him place) food upon them. 
 
 22. With the Mantra, ' Enjoy it, O ye manes, 
 partake of it, each according to his share V let him 
 wipe off the grease from his hands with the ends of 
 the blades. 
 
 23. With the Mantra, '(Ye waters) imparting 
 vigour V let him sprinkle the balls to the right with 
 the wet (remainder of the food), and offer the 
 Argha 2 , flowers, incense, unguents, and rice, and 
 other victuals and dainties to the Brahma/^as. 
 
 24. And (he must offer them) a jar with water, 
 which has been mixed up with honey, clarified 
 butter, sesamum, and (ointments, oil, and the like). 
 
 25. The Brahma;zas having eaten and being 
 satisfied, let him sprinkle the food (as much as 
 has been left by them) and the grass with the 
 Mantra, ' Mayest thou not fail me,' and strew the 
 food near the leavings ; and having asked them, 
 ' Are you satisfied ? Is (the .Sraddha) finished,' he 
 must first give water for sipping to the Brahma?^as 
 facing the north, and then to those facing the east ; 
 and he must sprinkle the place where the .Sraddha 
 has been offered (with water, with the Mantra), 
 ' Well sprinkled/ All these rites he must perform 
 while holding blades of sacred grass in his hand. 
 
 26. Afterwards he must, while turning 1 his face 
 towards the Brahma;2as facing the east, circumambu- 
 
 22. 1 Va^asan. Sarah. II, 31 ; Ka//z. IX, 6. 
 
 23. ^ao-asan. Sarah. II, 34. — 2 The Argha is a respectful 
 offering, the ingredients of which vary. 
 
LXXIII.32. SRADDHAS. 237 
 
 late them from left to right, with the Mantra, 'What 
 a crow (may have eaten of my offering),' and turn 
 back aeain ; he must honour them with sacrificial 
 fees, to the best of his power, saying, 'May you be 
 satisfied,' and on their answering, 'We are satisfied,' 
 he must address them with the Mantra, ' The gods 
 and the manes.' 
 
 27. After having given (to all) water (with the 
 Mantra, ' May the food and water and whatever else 
 I gave you be) imperishable,' (and) calling out their 
 name and race, and having added the Mantra, ' May 
 the Vi^vedevas be satisfied,' he must ask, with folded 
 hands, and with an attentive and cheerful mind, the 
 following (benediction) from the Brahmazzas facing 
 the east : 
 
 28. ' May the liberal-minded in our race increase 
 in number, and may the (study of the) Vedas and 
 our progeny (also increase). May faith not depart 
 from us, and may we have plenty to bestow on the 
 poor.' 
 
 29. They shall answer, ' Thus let it be.' 
 
 30. (The second half of the benediction shall be 
 as follows), 'May we have plenty of food, and may 
 we receive guests. May others come to beg of us, 
 and may not we be obliged to beg of any one.' 
 
 31. After having received this double benediction 
 (through the Brahma^as saying, ' Thus let it be '), 
 
 32. He must dismiss the Brahmazzas, with the 
 Mantra, 'With all food 1 ,' after having honoured 
 them according to custom, accompanied them (as 
 far as the limits of his estate), and taken his leave 
 of them. 
 
 32. a Rig-veda VII, 38, 8. 
 
238 VISHiVU. LXXIV, 1. 
 
 LXXIV. 
 
 1. After having worshipped, on each Ash/aka, the 
 gods and performed, with vegetables, meat, and 
 cakes respectively, a .Sraddha (according to the rules 
 given in the last chapter), he must, on each Anvash- 
 /aka 1 , worship the gods and offer a burnt-oblation in 
 the same way as on the Ash/akas (i. e. reciting the 
 same three PaMakas successively), and entertain 
 Brahma^as in the same way as (directed) before (in 
 the preceding chapter), in honour of his mother, his 
 paternal grandmother, and his paternal great-grand- 
 mother, honour them with presents, accompany them 
 (as far as the limits of his estate), and dismiss them 2 . 
 
 2. Then he must dig (six) trenches. 
 
 3. On the border of these trenches, to the north- 
 east of them, he must light fires and place balls of 
 rice. 
 
 4. On the border of three of the trenches (he must 
 place balls) for the men, and on the border of the 
 other three (he must place balls) for the women. 
 
 LXXIV. 1-8. Asw. II, 5; Gobh. IV, 2; Par. Ill, 3, 10-12; 
 .Sankh. Ill, 13, 6; M. IV, 150. Regarding the corresponding 
 section of the Kanaka Gn'hya-siitra, see the Introduction. 
 
 1. ^ee LXXIII, 8, 9; LXXVI, 1. — 2 Nand. considers the 
 use of the particle k%. to imply that the father together with the 
 other paternal ancestors, and the maternal grandfather along with 
 the other maternal ancestors, should also be invoked, which would 
 make in all nine ancestors to be invoked. The first part of this 
 observation appears to be correct, but the maternal grandfather and 
 the rest are neither referred to in the following Sutras, nor in the 
 KaMaka Gr/hya-sutra. 
 
 2. Nand. gives it as his opinion, that nine trenches should be 
 made, three of which are to be for the maternal grandfather, &c. 
 But Sutra 4 refers to three trenches for the men only, and the 
 Ka/Z/aka Gr/hya-sutra expressly mentions the number of six 
 trenches. 
 
LXXV, 5. SRADDHAS. 239 
 
 5. He must fill the three trenches for the men 
 with water mixed with food. 
 
 6. (He must fill) the three trenches for the women 
 with milk mixed with food. 
 
 7. (And he must fill up) each triad of trenches 
 singly with sour milk, meat, and milk. 
 
 8. After having filled (the trenches), he must 
 mutter the Mantra, 'May this (food) be imperishable 
 for ye men and for ye women.' 
 
 LXXV. 
 
 1. He who makes a 6raddha-offering while his 
 father is alive, must offer it to those persons to 
 whom his father offers (his .Sraddhas). 
 
 2. (If he offers a 6Vaddha) while both his father 
 and grandfather are alive, (he must offer it to 
 those persons) to whom his grandfather (offers his 
 .Sraddhas). 
 
 3. While his father, grandfather, and great- 
 grandfather are alive, he must offer no •Sraddha 
 at all. 
 
 4. He whose father is dead (but whose grand- 
 father is alive), must first of all offer a ball of rice to 
 his father, after that, two balls to the two ancestors 
 coming before his grandfather (or to his great-grand- 
 father and to his fourth ascendant). 
 
 5. He whose father and grandfather are dead 
 (but whose great-grandfather is alive), must first 
 offer two balls to those two, and then offer one ball 
 to the Grandfather of his grandfather. 
 
 o o 
 
 7. Nand. renders this Sutra differently, in accordance with his 
 own theory regarding the number of the trenches. 
 
 LXXV. 1. M. Ill, 220. — 4. M. Ill, 221. — 7. Y. I, 228. 
 
240 VISHiVU. LXXV, 6. 
 
 6. He whose grandfather is dead (but whose 
 father and great-grandfather are alive), must give 
 one ball to his grandfather and two balls to the 
 father and grandfather of his great-grandfather. 
 
 7. An intelligent man must offer 6Vaddhas to 
 his maternal grandfather, and to the father and 
 grandfather of him, in the same way (as to his 
 paternal ancestors), duly modifying the Mantras. 
 But the .Sraddhas addressed to other relatives, 
 (uncles, brothers, and the like, must be performed) 
 without Mantras. 
 
 LXXV I. 
 
 1. The (twelve) days of new moon, the three 
 Ash/akas, the three Anvash/akas, a Magna day (i.e. 
 ' day on which the moon enters the lunar asterism 
 Magna'), which falls on the thirteenth of the dark 
 half of the month Praush//zapada, and the two 
 seasons when rice and barley grow ripe (or autumn 
 and spring) : 
 
 7. The Mantras are those quoted above, in Chapters LXXIII and 
 LXXIV. They have to be modified, i.e. the names of the maternal 
 ancestors must be put in, and the verb &c. of the sentence be 
 altered accordingly. (Nand.) 
 
 LXXVI. 1. M. Ill, 122, 273, 281; IV, 150; Y. I, 217, 260; 
 Gaut. XV, 2 ; Apast. II, 7, 16, 4-6. 
 
 1. Nand. infers from a passage of Ajvalayana (G/Yhya-sutra II, 
 4, 3) that -Sraddhas to be offered on the day before each Ash/aka 
 are also intended here. See, however, note on LXXIII, 9. The 
 same proposes two explanations of the term Maghi : 1. It has to 
 be separated from the following words, and refers directly to the 
 day of full moon in the month Magha, and indirectly to the days of 
 full moon in Ashad^a, Karttika, and VaLrakha as well, as indicated 
 in a passage of the Brahma-pura;za. 2. It has to be connected with 
 the clause following it. This latter interpretation, on which the 
 rendering given above is based, is supported by Manu (111,273,274), 
 
LXXVII, 9. SRADDHAS. 24 1 
 
 2. Thus have the regular times for a 6Vaddha 
 been declared by the lord of creatures. He who 
 fails to perform a .Sraddha on those days, goes to 
 hell. 
 
 LXXVII. 
 
 1. The sun's passage from one sign of the zodiac 
 to another ; 
 
 2. The two equinoctial points ; 
 
 3. The two solstitial points particularly ; 
 
 4. The (Yoga) Vyatipata ; 
 
 5. The constellation under which (the sacrificer 
 himself, or his wife, or his son) is born ; 
 
 6. A time of rejoicing (as, when a son has been 
 born, or another happy event happened) : 
 
 7. These occasions for a .Sraddha the lord of 
 creatures has pronounced optional ; a Sraddha 
 which is performed on these occasions gives infi- 
 nite satisfaction (to the manes). 
 
 8. No Sraddha must be performed in the twilight 
 or at night by an intelligent man. A 6raddha may 
 be performed at those times also when an eclipse 
 (of the sun or of the moon) takes place. 
 
 9. For a 6Yaddha which is offered them at the 
 time of an eclipse satisfies the manes, as long as 
 the moon and the stars exist, and procures immense 
 advantages and the satisfaction of all his desires to 
 the sacrificer. 
 
 Yag-fiavalkya (I, 260), according to the interpretations of Kulluka 
 and Vi^iianejvara, and by the Vish«u-sutra itself (LXXVIII, 52). 
 
 LXXVII. 1-6, 9. Y. I, 217, 218. — 6. Asv. IV, 7, t; Sahkh. 
 IV, 4.-8. M. Ill, 280; Apast. II, 7, 17, 23, 25. 
 
 4. This is the seventeenth among the twenty-seven Yogas or 
 astrological divisions of the zodiac. (Nand.) 
 
 7. The meaning is, that the £raddhas mentioned in this chapter 
 are naimittika, ' occasional.' (Nand.) 
 
 [7] R 
 
242 VISHiVU. LXXVIII, I. 
 
 LXXVIII. 
 
 i. By performing a .Sraddha on Sunday he pro- 
 cures everlasting freedom from disease. 
 
 2. (By performing a .Sraddha) on Monday he 
 becomes beloved 1 . 
 
 3. (By performing it) on Tuesday (he procures) 
 success in battle. 
 
 4. (By performing it) on Wednesday (he enjoys) 
 all his desires. 
 
 5. (By performing it) on Thursday (he acquires) 
 such religious knowledge as he desires. 
 
 6. (By performing it) on Friday (he acquires) 
 wealth. 
 
 7. (By performing it) on Saturday (he procures) 
 longevity. 
 
 8. (By performing it under the Nakshatra or 
 constellation) Krz'ttikas (he gains) heaven. 
 
 LXXVIII. 8-35. M. Ill, 277; Y. I, 264-267. — 36-50. M. Ill, 
 276 ; Y. I, 261-263 5 Apast. II, 7, 16, 8-22; Gaut. XV, 4. — 52, 53. 
 M. Ill, 273, 274. Regarding Sutras 1-7, see the Introduction. 
 
 1. Nand. states that the -Sraddhas mentioned in this chapter are 
 of the kamya sort, i. e. ' offered for the gratification of a special 
 desire.' 
 
 2. 1 This is Nand.'s interpretation of the term saubhagyam. It 
 might also be taken in its usual acceptation, as meaning ' happiness.' 
 
 8-35. Those names of the twenty-eight Nakshatras or lunar 
 asterisms, which I have included in parentheses, are from Nand.'s 
 Commentary. Most of the objects which are said to be gained by 
 the *S"raddhas mentioned in Sutras 8-35 are connected etymologi- 
 cally, or through their import, with the names of the particular 
 Nakshatras under which they are performed. Thus the term 
 push/i, ' prosperity,' in Sutra 13, is etymologically connected with 
 Pushya; the term mitra, 'friend,' in 22, is connected with Maitra; 
 the term ra^yam, 'royalty,' in 23, is connected with Sakra, the 
 name of that Nakshatra being derived from -Sakra, a name of 
 Indra, the king of the gods, &c. 
 
LXXVIII, 24. SRADDHAS. 243 
 
 9. (By performing it under the constellation) 
 Rohi;^i (he obtains) progeny. 
 
 10. (By performing it under the constellation) 
 Saumya (or Mrzgasiras he procures) the superhuman 
 power of a pious Brahma/^a. 
 
 11. (By performing it under the constellation) 
 Raudra (or Ardra he reaps) the fruit of his labours. 
 
 \2. (By performing it under the constellation) 
 Punarvasu (he procures) land. 
 
 13. (By performing it under the constellation) 
 Pushya (or Tishya he procures) prosperity. 
 
 14. (By performing it under the constellation) 
 Sarpa (or A-deshas he obtains) beauty. 
 
 15. (By performing it under the constellation) 
 Paitrya (or Magna he enjoys) all his desires. 
 
 16. (By performing it under the constellation) 
 Bhagya (or Purvaphalguni) he becomes beloved 1 . 
 
 17. (By performing it under the constellation) 
 Aryama^a (or Uttaraphalguni he procures) wealth. 
 
 18. (By performing it under the constellation) 
 Hasta (he acquires) superiority among his kindred. 
 
 19. (By performing it under the constellation) 
 Tvash/ra (or Afitra he procures) handsome sons. 
 
 20. (By performing it under the constellation) 
 Svati (he procures) success in trade. 
 
 21. (By performing it under the constellation) 
 Visakhas (he acquires) gold. 
 
 22. (By performing it under the constellation) 
 Maitra (or Anuradha he procures) friends. 
 
 23. (By performing it under the constellation) 
 .Sakra (or C7yesh///a he procures) royalty. 
 
 24. (By performing it under the constellation) 
 Mula (he procures good results in) agriculture. 
 
 16. * See 2, note. 
 R 2 
 
244 VISHNU. LXXVIII, 25. 
 
 25. (By performing it under the constellation) 
 Apya (or Purvashart%as he procures) success in 
 sea-voyages. 
 
 26. (By performing it under the constellation) 
 Vauvadeva (or Uttarashaa^as he enjoys) all his 
 desires. 
 
 27. (By performing it under the constellation) 
 Abhi^it (he procures) superiority. 
 
 28. (By performing it under the constellation) 
 Sravana. (he enjoys) all his desires. 
 
 29. (By performing it under the constellation) 
 Vasava (or Dhanish/Ms he procures success in 
 preparing) salt l . 
 
 30. (By performing it under the constellation) 
 Varu^a (or ^Satabhisha he obtains) freedom from 
 disease. 
 
 31. (By performing it under the constellation) 
 Ajfa (or Purvabhadrapada he obtains) copper 
 vessels. 
 
 32. (By performing it under the constellation) 
 Ahirbudhnya (or Uttarabhadrapada he obtains) a 
 house. 
 
 33. (By performing it under the constellation) 
 Paushwa (or Revati he acquires) cows. 
 
 34. (By performing it under the constellation) 
 A-svina (or A^vint he obtains) a horse. 
 
 35. (By performing it under the constellation) 
 Yamya (or Bhara;zi he procures) longevity. 
 
 36. (By offering it) on the first day of a lunar 
 fortnight (he procures) a house and handsome 
 wives. 
 
 29. 1 Lavawam means either ' salt ' or ' beauty ' or ' medicinal 
 herbs and fruits/ (Nand.) 
 
LXXVIII, 49. SRADDHAS. 245 
 
 3 J. (By offering it) on the second day (he pro- 
 cures) a beautiful daughter (and sons-in-law). 
 
 3S. (By offering it) on the third day (he enjoys) 
 all his desires. 
 
 39. (By offering it) on the fourth day (he pro- 
 cures) cattle. 
 
 40. (By offering it) on the fifth day (he procures) 
 handsome sons. 
 
 41. (By offering it) on the sixth day (he obtains) 
 
 success in gaming. 
 
 42. (By offering it) on the seventh day (he pro- 
 cures good results in) agriculture. 
 
 43. (By offering it) on the eighth day (he pro- 
 cures success in) trade. 
 
 44. (By offering it) on the ninth day (he procures) 
 cattle \ 
 
 45. (By offering it) on the tenth day (he procures) 
 horses. 
 
 46. (By offering it) on the eleventh day (he pro- 
 cures) sons endowed with the superhuman power of 
 a pious Brahma7/a. 
 
 47. (By offering it) on the twelfth day (he pro- 
 cures) gold and silver. 
 
 48. (By offering it) on the thirteenth day he be- 
 comes beloved. 
 
 49. (By offering it) on the fifteenth day (he 
 enjoys) all his desires. 
 
 44. x Nand. infers from a passage of Yag-fiavalkya (I, 266) that 
 the term ' cattle ' here refers to horses and other one-hoofed ani- 
 mals. See, however, the next Sutra. 
 
 48. The term saubhagyam is stated by Nand. (with reference to 
 Y. I, 264) to denote ' superiority among his kindred,' in this Sutra. 
 But there is no cogent reason for deviating here from that interpre- 
 tation of the term which he proposes in his Commentary on Sutras 
 2 and 16. See above. 
 
246 VISH2VU. LXXVIII, 50. 
 
 50. For .SVaddhas for those who have been 
 killed in battle the fourteenth day is ordained. 
 
 51. There are two stanzas on this subject recited 
 by the manes : 
 
 52! ' May that excellent man be born to our race, 
 whosoever he may be, who attentively offers a 
 .SVaddha in the rainy season 1 on the thirteenth of 
 the dark half, 
 
 53. 'With milk profusely mixed with honey; and 
 (he who offers such .SVaddhas) during the whole 
 month Karttika and (in the afternoon) when the 
 shadow of an elephant falls towards the east.' 
 
 LXXIX. 
 
 1. He must not perform a .Sraddha with water 
 collected at night. 
 
 2. On failure of Kusa. grass he must employ 
 Kan or Durva grass instead. 
 
 3. Instead of a garment (he may give) cotton 
 thread. 
 
 4. He must avoid (giving) the fringe of cloth, 
 though it be of cloth not yet used. 
 
 5. And (he must not give) flowers having a nasty 
 odour, or no odour at all, the blossoms of thorny 
 plants, and red flowers. 
 
 52. l The term pravn'/kale, ' in the rainy season,' probably refers 
 to one month only of the rainy season, the month Bhadrapada or 
 Praush/^apada. See above, LXXVI, 1, and M. Ill, 273, 274, with 
 Kulluka's Commentary ; Y. I, 260, with Vi^nane-rvara's Comment. 
 
 LXXIX. 8, 16. M. Ill, 226, 227, 235, 257; Apast. II, 8, 19, 
 19-22. — 19-21. M. Ill, 229. 
 
 5. The use of the particle ka. implies, according to Nand., who 
 quotes a text in support of his assertion, that the leaves of the 
 Kadamba, Bel, Ketaka, and Bakula trees, as well as those of the 
 Barbara plant and of the thorn-apple tree, are also included in this 
 prohibition. 
 
LXXIX, 16. SRADDHAS. 247 
 
 6. He may give white and sweet-smelling flowers, 
 even though grown on thorny plants, and aquatic 
 flowers, even though they be red. 
 
 7. He must not give marrow or fat instead of 
 a lamp. 
 
 8. He may give clarified butter or sesamum-oil. 
 
 9. He must not give (the nails or horns) of 
 animals instead of the incense of all kinds (pre- 
 scribed for a .SYaddha). 
 
 10. He may give bdellium mixed up with honey 
 and clarified butter. 
 
 11. He may give sandal, saffron, camphor, aloe 
 wood, or Padmaka wood instead of an ointment. 
 
 12. He must not salt (the dishes) publicly (after 
 they have been cooked). 
 
 1 3. He must not give clarified butter, condiments, 
 or the like (i. e. sour milk, milk, &c.) with his hands. 
 
 14. He must use metallic vessels ; 
 
 15. Especially vessels made of silver. 
 
 16. He must place (on the sacrificial ground) 
 vessels made of the horn of the rhinoceros, blankets 
 made of the hair of the mountain-goat, the skin of a 
 black antelope, sesamum, white mustard, unbroken 
 grains, (silver and copper vessels and other) purifi- 
 catory objects, and (a goat and other animals or 
 objects), by which the demons are kept aloof. 
 
 7. 'Or mustard-oil or any other such substance, as ka. indi- 
 cates.' (Nand.) 
 
 8. ' Or the juice of plants, as mentioned by Sahkha, on account 
 ofva.' (Nand.) 
 
 1 3. He must give those liquids with a spoon or similar imple- 
 ment. (Nand.) 
 
 16. According to Nand., the particle fa refers to other purifica- 
 tory things, viz. the following seven, ' milk, water from the Ganges, 
 honey, silken cloth, a grandson, blankets made of the hair of the 
 
248 VISHNU. LXXIX, 17. 
 
 17. He must avoid to use pepper, (the onion 
 called) Mukundaka, (the pot-herb called) Bhustrzna., 
 (the leaves, blossoms, or roots of) the Sigm tree, 
 mustard-seeds, (the plant) Nirgundl, (the fruit or 
 leaves of) the Sal tree, the plant SuvarX-ala, the 
 (pumpkin- gourd called) Kushma?^a, the bottle - 
 gourd, the egg-plant, (the plants or pot-herbs called) 
 Palakya, Upo/aki, and Ta;^uliyaka, the herbs of 
 the safflower, the Pmdaluka (root), and the milk of 
 female buffalos. 
 
 18. And (he must not use the bean called) Ra^a- 
 masha, (the lentil called) Masura, stale food, and 
 factitious salt. 
 
 19. Let him avoid wrath. 
 
 20. He must not shed a tear. 
 
 21. He must not be in a hurry. 
 
 22. In offering the clarified butter and other 
 (liquids, such as condiments, sour milk, milk, and 
 the like) he must use metallic vessels, vessels made 
 of the horn of the rhinoceros, and vessels made of 
 the wood of the Phalgoi tree. 
 
 o 
 
 23. There is a ^loka on this subject : 
 
 24. ' That which has been offered in vessels made 
 of gold, or of silver, or of the horn of the rhinoceros, 
 or of copper, or of Phalgu wood, becomes imperish- 
 able (and brings infinite reward to the sacrificer).' 
 
 mountain-goat, and sesamum.' The last two are, however, already 
 contained in the above enumeration. 
 
 17. The term 'buffalo's milk' includes here, according to a text 
 quoted by Nand., the milk of sheep, of antelopes, of camels, and 
 of all one-hoofed animals. 
 
 18. 'As shown by £a, chick-peas and other grains and herbs 
 mentioned in a Smr/ti must also be avoided.' (Nand.) 
 
 19. ' This rule applies both to the sacrificer and to the guests at 
 a •Sraddha.' (Nand.) 
 
LXXX, 14. SRADDHAS. 249 
 
 LXXX. 
 
 1. Sesamum, rice, barley, beans, water, roots, 
 fruits, vegetables, 6yamaka grain, millet, wild rice, 
 kidney-beans, and wheat satisfy (the manes) for a 
 month ; 
 
 2. The flesh of fishes (excepting those species 
 that are forbidden), for two months ; 
 
 3. The flesh of the common deer, for three 
 months ; 
 
 4. The flesh of sheep, for four months ; 
 
 5. The flesh of birds (of those kinds that may be 
 eaten), for five months ; 
 
 6. The flesh of goats, for six months ; 
 
 7. The flesh of the spotted deer, for seven 
 months ; 
 
 8. The flesh of the spotted antelope, for eight 
 months ; 
 
 9. Beef, for nine months ; 
 
 10. Buffalo's meat, for ten months ; 
 
 11. The meat of a hornless goat, for eleven 
 months ; 
 
 12. The milk of a cow, or preparations from it, 
 for a year. 
 
 13. On this subject there exists a stanza, which 
 the manes utter : 
 
 14. '(The pot-herb) Kala^aka (sacred basil), (the 
 prawn) Mahlralka, and the flesh of the (crane 
 called) Vardhri;/asa \ (and of) a rhinoceros having 
 no horn, is food which we always accept.' 
 
 LXXX. 1-14. M. Ill, 267-272; Y. I, 257-259; Apast. II, 7, 
 16, 23-II, 7, 17, 3 ; II, 8, 18, 13 ; Gaut. XV, 15. 
 
 14. 1 This is the first of the two interpretations which Nand. pro- 
 poses of the term Vardhriwasa. It is supported by Apastamba's 
 
2 50 VISHNU. LXXXI, 1. 
 
 LXXXI. 
 
 1. He must not place the food upon a chair. 
 
 2. He must not touch it with his foot. 
 
 3. He must not sneeze upon it. 
 
 4. He must drive the Yatudhanas away by means 
 of sesamum or mustard-seeds. 
 
 5. Let him perform the .Sraddha in an enclosed 
 place. 
 
 6. He must not look at a woman in her courses ; 
 
 7. Nor at a dog ; 8. Nor at a tame pig ; 
 
 9. Nor at a tame cock. 
 
 10. Let him strive to perform the .Sraddha in 
 sight of a goat. 
 
 11. The Brahma^as must eat in silence. 
 
 1 2. They must not eat with their heads covered ; 
 
 13. Nor with shoes on their feet ; 
 
 14. Nor with their feet placed upon a stool. 
 
 15. Let not men with a limb too little, or with a 
 limb too much, look at a Sraddha ; 
 
 16. NorStidras; 17. Nor outcasts. 
 
 commentator, Haradatta, and by Apastamba himself (I, 5, 17, 36). 
 Nand.'s second interpretation, ' an old white goat,' is probably 
 wrong, although it is supported by the authority of Kulluka and 
 Vi^nanejvara. 
 
 LXXXI. 2, 6-9, n-13, 15, 16, 19. M. Ill, 229, 236-242. — 
 4, 5. Gaut. XV, 25, 26. — 7, 16, 17. Apast. II, 7, 17, 20; Gaut. 
 XV, 24. — 18. M. Ill, 243. — 20. M. Ill, 237.-2 1-23. M. Ill, 
 244-246. 
 
 4. Nand. quotes the following Mantra, which has to be recited on 
 this occasion, 'The Asuras, the Rakshasas, and the Fisakas have been 
 driven away.' A similar Mantra occurs in the Vag-asan. Samh. II, 29. 
 
 5. ' Ka indicates that it must be a place inclining to the south, 
 as stated in a Smrz'ti.' (Nand.) 
 
 6. This and the following Sutras refer both to the host at a 
 •Sraddha and to the guests invited by him. (Nand.) 
 
LXXXII, i. SRADDIIAS. 25 1 
 
 18. If at the time of a 6"raddha a Brahma/za or 
 an ascetic (has come to his house), he must feed 
 him, if (the invited) Brahma^as permit it. 
 
 19. The Brahma/ms must not declare the quali- 
 ties of the sacrificial dishes, even though asked to 
 do so by their host. 
 
 20. As long as the dishes remain warm, as long- 
 as (the Brahmazzas) eat in silence, as long as the 
 qualities of the sacrificial food are not declared by 
 them, so long the manes enjoy it. 
 
 21. Having brought together (the remainder of) 
 all the sorts of substantial food and (of the vege- 
 tables and) the like, he must sprinkle it with water, 
 and place it before the Brahma^as, who have taken 
 their meal, strewing it on the ground. 
 
 22. The leavings (that have remained in the 
 dishes) and what has been strewn (in the manner 
 just mentioned) upon the blades of Kusb. grass 
 (spread on the ground) is the share of such (Brah- 
 ma/zas) as have died before they were initiated, and 
 of husbands who have deserted wives descended 
 from good families. 
 
 23. What has dropped on the ground from the 
 dishes, at a sacrifice addressed to the manes, they 
 declare to be the share of servants, provided they 
 be not dishonest or depraved. 
 
 LXXXII. 
 
 1. At a (.Sraddha) offering to the Vi^vedevas let 
 him not enquire (into the qualities or descent of) 
 a Brahmawa (whom he means to invite). 
 
 LXXXII. 1, 2. M. Ill, 149. — 3-29. M. Ill, 150-166; Y. I, 
 222-224; Apast. II, 7, 17, 21; Gaut. XV, 16-18. 
 
252 VISHiVU. LXXXII, 2. 
 
 2. But at a (^raddha offering) to the manes he 
 must enquire as closely as possible (into the 
 qualities and descent of a Brahmawa, whom he 
 means to invite). 
 
 3. He must not invite (to a .SVaddha) such as 
 have a limb too little, or a limb too much ; 
 
 4. Nor such as follow an occupation forbidden 
 (by the Veda or by the traditional law) \ 
 
 5. Nor those who act (deceitfully) like cats ; 
 
 6. Nor those wearing the insignia of some parti- 
 cular order, without having a claim to them ; 
 
 7. Nor astrologers ; 
 
 8. Nor Brahma^as who subsist upon the offerings 
 made to an idol which they attend ; 
 
 9. Nor physicians ; 
 
 10. Nor sons of an unmarried woman ; 
 
 11. Nor sons of the son of an unmarried woman ; 
 
 12. Nor those who sacrifice for a multitude of 
 persons ; 
 
 13. Nor those who offer sacrifices for a whole 
 village ; 
 
 14. Nor those who offer sacrifices for .Sudras ; 
 
 15. Nor those who offer sacrifices for those for 
 whom it is forbidden to sacrifice (such as outcasts 
 and others); 
 
 16. Nor those for whom the ceremony of initia- 
 tion has not been performed ; 
 
 1 7. Nor those who sacrifice for such ; 
 
 4. ! The particle £a, according to Nand., in this Sutra, refers to 
 other categories, mentioned by Atri, viz. persons belonging to the 
 same Gotra, or descended from the same i?z'shi ancestors as the 
 sacrificer, and unknown persons. 
 
 8. ' Ka. indicates here that thieves and wicked persons are also 
 intended, as stated in a Sm/Vti.' (Nand.) 
 
LXXXIII, 2. SRADDHAS. 253 
 
 18. Nor those who do work on holidays ; 
 
 19. Nor malignant informers ; 
 
 20. Nor those who teach (the Veda) for a fee ; 
 
 2 1 . Nor those who have been taught (the Veda) 
 for a fee ; 
 
 22. Nor those who subsist on food given to them 
 by a .5udra ; 
 
 23. Nor those who have intercourse with an 
 outcast ; 
 
 24. Nor those who neglect their daily study of 
 the Veda ; 
 
 25. Nor those who neglect their morning and 
 evening prayers ; 
 
 26. Nor those who are in the king's service ; 
 
 27. Nor ■ naked ' persons ; 
 
 28. Nor those who quarrel with their father ; 
 
 29. Nor those who have forsaken their father, 
 mother, Guru, holy fire, or sacred study. 
 
 30. All those persons are said to defile a com- 
 pany, because they have been expelled from the 
 community of Brahma;zas. Let a wise man avoid 
 carefully, therefore, to entertain them at a 6Yaddha. 
 
 LXXXIII. 
 
 1 . The following persons sanctify a company : 
 
 2. A Tri^a/v'iketa ; 
 
 27. See LXIV, 5, note. 
 
 29. The particle A3, here refers to the following further persons 
 mentioned in a Sm/Yti : a shepherd, one who lives by the prostitution 
 of his own wife, the husband of a woman who had another husband 
 before, and one employed to carry out dead bodies. (Nand.) 
 
 LXXXIII. 1-19. M. Ill, 128-148, 183-186; Y.I, 219-221; 
 Apast. II, 7, 17, 22; Gaut. XV, 28. 
 
 2. Nand. has two explanations of the term Tri«a£iketa : 1. One 
 who has thrice kindled the Naftketa fire. 2. One who has studied, 
 
2 54 VISHNU. LXXXIII, 3. 
 
 3. One who keeps five fires ; 
 
 4. One who can sing the Samans called G"ye- 
 sh//^a ; 
 
 5. One who has studied the whole Veda ; 
 
 6. One who has studied one Vedaiipfa : 
 
 7. One who has studied either the Pura^as 
 (Legends), or the Itihasas (Epics), or grammar ; 
 
 8. One who has studied one of the Dharma^as- 
 tras (Institutes of the Sacred Law); 
 
 9. One purified by visiting sacred places of pil- 
 grimage ; 
 
 10. One purified by offering sacrifices ; 
 
 1 1. One purified by austere devotion ; 
 
 12. One purified by veracity ; 
 
 13. One purified by (constantly muttering) Man- 
 tras ; 
 
 14. One intent upon muttering the Gayatri ; 
 
 15. One in whose family the study and teaching 
 of the Veda are hereditary. 
 
 16. One who knows the Trisupar^a (the text 
 which thrice contains the word Suparwa). 
 
 in consequence of a vow, the portion of the Ya^ur-veda called 
 Triwa£iketa. See Apast. II, 7, 17, 22, with Dr. Biihler's note, 
 and the Petersburg Dictionary. 
 4. Sama-veda II, 209-211, &c. 
 
 7. Grammar is again mentioned here, although it forms part of 
 the Vedahgas mentioned in Sutra 6. But there the Pratuakhyas 
 are meant. (Nand.) 
 
 8. The number of the Smrztis or Dharma^astras, according to 
 Nand., amounts to fifty-seven. The now current tradition gives 
 thirty-six as their number ; but upwards of a hundred works of 
 this description must have been actually in existence. See Dr. 
 Biihler's Introduction to the Bombay Digest, p. xii seq. 
 
 16. See above, LVI, 23, and Dr. Biihler's note on Apast. loc. cit. 
 Nand. proposes another interpretation also of the term Trisupar«a, 
 ' one who has thrice kindled a fire in honour of Supar«a.' 
 
LXXXIV, 4. SRADDHAS. 255 
 
 17. A son-in-law ; 
 
 18. And a grandson. All these persons are 
 worthy (to be fed at a .Sraddha) ; 
 
 19. And, particularly, devotees. 
 
 20. There is a stanza recited by the manes, 
 which refers to this subject : 
 
 21. 'May that man be born to our race, who 
 feeds a Brahma;/a devotee assiduously at a .Sraddha, 
 by which repast we are satisfied ourselves.' 
 
 LXXXIV. 
 
 1. He must not offer a .Sraddha in a country 
 inhabited by barbarians. 
 
 2. He must not visit a country inhabited by 
 barbarians (excepting on a pilgrimage). 
 
 3. By (constantly) drinking water from (or 
 bathing in) a pool situated in a foreign (barbarous) 
 country, he becomes equal to its inhabitants. 
 
 4. Those countries are called barbarous (mlei- 
 Ma) where the system of the four castes does not 
 exist ; the others are denoted Aryavarta (the abode 
 of the Aryans). 
 
 18. According to Nand., the particles ka. and iti refer to the sister's 
 son and other relatives, as enumerated by Ya^navalkya I, 220, 221. 
 
 19. Nand. thinks that ka. here refers to ascetics. 
 
 LXXXIV. 2. Nand. quotes a stanza of Devala to the effect 
 that one who has visited the countries of Sindh, of the Sauviras, 
 Surat, and the adjacent parts, Bengal proper, Kalihga, South Bihar, 
 and Malwa requires to be initiated a second time. 
 
 3. ' Kz. refers to pools belonging to Kandilzs or other degraded 
 castes.' (Nand.) 
 
 4. Aryavarta is the name of the whole tract of land which 
 extends from the eastern to the western ocean, and is bounded by 
 the Himalayas and by the Vindhya mountains in the north and 
 south. See Manu II, 21, 22. 
 
256 vismvu. lxxxv, 1. 
 
 LXXXV. 
 
 1. A 6Yaddha offered at the (Tirtha or place of 
 pilgrimage called) Pushkaras confers eternal bliss 
 upon the giver ; 
 
 2. And so does the muttering of prayers, the 
 offering of burnt-oblations, and the practice of 
 austerities in that place. 
 
 3. Even by merely bathing at Pushkara he is 
 purified from all his sins. 
 
 4. The same effect may be produced at 6"aya- 
 i"irsha ; 
 
 5. And near Va/a (Akshayava/a) ; 
 
 6. And on the Amaraka;z/aka mountain; 
 
 7. And on the Varaha mountain ; 
 
 LXXXV. 1. Pushkara, according to the common acceptation 
 of the term, is the name of a celebrated place of pilgrimage near 
 A§rnir, the modern Pokur. See Lassen, Indian Antiquities, I, 
 113. Nand. quotes a Smr/ti passage to the effect that there are 
 three Pushkaras, and a passage of the Mahabharata, in which it is 
 stated that one Pushkara is sacred to Brahman, another to Vish/zu, 
 and a third to Rudra. 
 
 3. Nand. asserts with regard to the use of the name Pushkara 
 in the singular number in this Sutra, that it means even a single 
 bath has the consequence here mentioned. 
 
 4. Gayarirsha is the name of a mountain near Gaya in Bihar, 
 a celebrated place of pilgrimage. Compare Ya^navalkya I, 260. 
 
 5. There exists one Akshayava/a in Bihar (Nand.) and another 
 in Prayaga (Allahabad). The ' undecaying banyan-tree ' (Akshay 
 Ba/) is an object of worship at Allahabad even now, and was so 
 already in the times of Hwen Thsang. See Cunningham, Ancient 
 Geography of India, p. 389 ; St. Julien, Voyages des Pelerins 
 Bouddhistes, II, 278. 
 
 6. Nand. states that both the Tirtha called Amaraka»/aka on 
 the Mekala mountain in the Vindhya range and the whole moun- 
 tain of that name are meant. 
 
 7. ' This is a certain boar-shaped mountain.' (Nand.) It seems 
 very probable that the Tirtha of Baramula, the ancient Varaha- 
 
LXXXV, 23. SRADDHAS. 257 
 
 8. And anywhere on the bank of the Narmada 
 (Nerbudda) river; 
 
 9. And on the bank of the Yamuna (Jumna) ; 
 
 10. And, particularly, on the Ganga. ; 
 
 11. And at Kiuavarta ; 
 
 12. And at Binduka ; 13. And upon the Nilgiri 
 hills; 14. And at Kanakhala ; 15. And at Kub- 
 ^amra ; 16. And on the Bhrz'gutunga (mountain) ; 
 
 17. And at Kedara; 18. And on the Mahalaya 
 (mountain); 19. And on the Natfantika (river); 20. 
 And on the Sugandha (river) ; 21. And at 6akam- 
 bhari ; 22. And at Phalgutirtha ; 23. And on the 
 
 mula in Kajmir, is meant. See Biihler, Ka^mir Report, p. 12, 
 where a ' Varaha hill ' is mentioned as adjacent to that town. 
 
 11. This Tirtha 'is situated upon the mountain called Tryam- 
 baka, where the Godavari river takes its rise.' (Nand.) Tryambaka 
 is the modern Trimbak (the name of a place of pilgrimage situated 
 near Nasik). 
 
 12. 'Binduka is the name of a Tirtha in the Dekhan. Bilvaka, 
 as other texts read (the MS. on which the two Calcutta editions 
 are based among the number), is the name of another Tirtha in 
 the Dekhan.' (Nand.) 
 
 14. There is one Kanakhala in the Himalayas, and another 
 near Trimbak. (Nand.) 
 
 15. There is one plain of that name in Orissa, and another in 
 Haridvar. (Nand.) 
 
 16. This is the name of a sacred mountain near the Amara- 
 ka«/aka range, according to Nand. ; in the Himalayas, according to 
 others. See the Petersburg Dictionary. 
 
 17. Kedara (the Kedar mountains?) is in the Himalayas. (Nand.) 
 
 18. 19. These two names are not defined by Nand. 
 
 20. This is a river in the vicinity of the Saugandhika mountain. 
 (Nand.) 
 
 2 1 . -Sakambhari is the modern Shambar, which lies ' in the 
 desert of Marudesa, on the salt lake.' (Nand.) 
 
 22. 'Phalgutirtha is a Tirtha in Gaya.' (Nand.) 
 
 23. Mahagahga, 'the great Gahga,' is the Alakananda river 
 
 [7] s 
 
258 VISH27U. LXXXV, 24. 
 
 Mahaganga; 24. And at Trihalik&grama ; 25. 
 And at Kumaradhara; 26. And at Prabh&sa ; 27. 
 And particularly anywhere on (the bank of) the 
 Sarasvati ; 
 
 28. At Garigadvara (Haridvar), at Prayaga (Alla- 
 habad), where the Ganga falls into the ocean, 
 constantly in the Naimisha forest, and especially 
 at Benares; 
 
 29. And at Agastyasrama ; 
 
 30. And at Ka^vairama (on the Malini river) ; 
 
 31. And on the Kauiiki (Kosi river) ; 
 
 32. And on the bank of the Sarayti (Surju river 
 in Oudh) ; 
 
 t,2>- And on the confluence of the 6cwa (Sone) 
 and C'yotisha rivers ; 
 
 34. And on the ^riparvata (mountain) ; 
 
 (Nand.), which takes its rise in the Himalayas and falls into the 
 Ganges. 
 
 24. ' Trihalikagrama means .Salagnima. There is another 
 reading, Taw/ulikayrama.' (Nand.) 
 
 25. This is the name of a lake in Ka-rmir, which the god Ku- 
 mara by a mighty stroke caused to stream forth from the Kraun^a 
 mountain (see Vayu-pura«a) ; or Kumaradhara is situated near the 
 southern ocean in the plain of Ishup&ta. (Nand.) 
 
 26. PrabMsa is the name of a Tirtha near Dvaraka, on the 
 western point of Kattivar. (Nand.) 
 
 27. Regarding the river Sarasvati and its reputed holiness, see 
 particularly Cunningham, Ancient Geography of India, I, 331 seq., 
 and Manu II, 17. 
 
 28. The Naimisha forest is in the northern country. (Nand.) 
 
 29. ' Agastya\rrama is situated near Pushkara (Sutra 1), on the 
 bank of the Sarasvati. There is another Agastysurama in the 
 south, near Svamisthana.' (Nand.) 
 
 33. The confluence of those two rivers is in the centre of the 
 Vindhya range. For the name of the second, another reading is 
 Gyotiratha. (Nand.) 
 
 34. The Aiparvata or «SYi.raila, where the Mallik&r^xma (symbol 
 of Siva) is worshipped, is in the Dekhan. (Nand.) 
 
LXXXV, 53- SRADDHAS. 259 
 
 35. And at (the Tirtha situated on the Yamuna, 
 which is called) Kalodaka. 
 
 36. And at Uttaramanasa (in the Kedar moun- 
 tains, in the Himalayas). 
 
 37. And at Vatf'ava (in the Dekhan). 
 
 38. And at Mataiigavapl (in the southern part 
 of Gaya) ; 
 
 39. And at Saptarsha ; 40. And at Vishmupada; 
 
 41. And at Svargamargapada (or Rathamarga) ; 
 
 42. And on the Godavari river (in the Dekhan); 
 
 43. And on the Gomati (river) ; 
 
 44. And on the Vetravati (river) ; 
 
 45. And on the Vipa^ (river) ; 
 
 46. And on the Vitasta (river) ; 
 
 47. And on the banks of the 6atadru (river); 
 
 48. And on the A"andrabhaga (river) ; 
 
 49. And on the Iravati (river) ; 
 
 50. And on the banks of the Indus ; 
 
 51. And on the southern Pan^anada; 
 
 52. And at Ausa^a(?) ; 
 
 53. And at other such Tirthas ; 
 
 39. Saptarsha, ' the Tirtha of the seven 7?z'shis ' (Nand.), is per- 
 haps the present Satara, in the country of the Mahrattas. 
 
 40. Nand. places this Tirtha in the centre of GayS. There is 
 another of the same name, which is placed on the Kailasa mountain. 
 
 43. The Gomati (the Gunti, near Lucknow) rises in the Nai- 
 misha forest. (Nand.) See 28. 
 
 44. The Vetravati (the modern Betwah, near Bhilsah) is situ- 
 ated in AhU'^attra. (Nand.) 
 
 45-49. The Vipjua (Beas), Vitasta (Jhelum or Behut), .Satadru 
 (Sutlej), Aandrabhaga (Chenab), and Iravati (Ravee) are the five 
 rivers of the Pafi^ab (PaS^anada in Sanskrit). 
 
 51. This is the name of the confluence of five rivers in the 
 Dekhan : the Krz'shwa, Ve«a, Tuhga, Bhadra, and Ko«a. (Nand.) 
 
 52. 'Ausa^a (v. 1. Au^asa; read Auriga ?) means .Surparaka 1 
 (Nand.), which was situated probably on the mouth of the Kr/shwa 
 (Kistna). 
 
 S 2 
 
26o VISHiVU. LXXXV, 54. 
 
 54. And on the banks of (other) holy rivers ; 
 
 55. And anywhere at the birth-place of a deity, 
 (such as Rama, Kr/sh;za, and others) ; 
 
 56. And on sand-banks; 57. And near water- 
 falls ; 58. And on mountains ; 59. And in arbours 
 (the sporting-places of Krzshwa) ; 60. And in 
 woods; 61. And in groves; 62. And in houses 
 smeared with cow-dung ; 63. And in ' pleasant spots.' 
 
 64. There are some stanzas recited by the manes, 
 which refer to this subject : 
 
 65. 'May that person be born to our race, who 
 will give us libations of water, taken from streams 
 abounding with water, especially if their floods 
 (coming from the Himalayas) are cool. 
 
 66. ' May that excellent man be born to our race, 
 who offers us a 6raddha attentively at Gayaslrsha 
 or at Va/a.' 
 
 67. A man must wish to have many sons, be- 
 cause if only one of them goes to Gaya (and offers a 
 vSraddha to him after his death), or if he performs 
 a horse-sacrifice, or if he sets a dark-coloured bull 
 at liberty 1 , (he will acquire final emancipation 
 through him.) 
 
 LXXXVI. 
 
 1. Now follows the ceremony of setting a bull at 
 liberty, (which should take place) 
 
 2. On the days of full moon in Karttika or Ajvina. 
 
 3. When performing this rite, he must first ex- 
 amine the bull. 
 
 63. The term manq^fia, 'a pleasant spot/ means 'a place close 
 by the house, where sacred basil is planted,' or other such places. 
 (Nand.) 
 
 67. l See the next chapter. 
 
 LXXXVI. 1-18. Par. Ill, 9 ; Sankh. Ill, 11. Regarding the cor- 
 responding section of the Kanaka Gn'hya-sutra, see Introduction. 
 
LXXXVI, 12. SRADDHAS. 26l 
 
 4. (The bull must be) the offspring of a milch 
 cow having young ones living. 
 
 5. He must have all marks. 
 
 6. He must be dark-coloured ; 
 
 7. Or red, but having a white mouth, a white 
 tail, and white feet and horns. 
 
 8. He must be one who protects the herd. 
 
 9. Then, after having (kindled) a blazing fire 
 among the cows (in the cow-pen) and strewed Kusa. 
 grass around it, let him boil with milk a dish sacred 
 to Piishan, and offer (two oblations) in the fire with 
 the Mantras, ' May Pushan follow our cows V and 
 ' Here is pleasure 2 .' And let a blacksmith mark the 
 bull : 
 
 10. On the one flank (the right), with a discus; 
 on the other flank (the left), with a trident. 
 
 11. After he has been marked, let him wash the 
 bull with the four Mantras, (beginning with the 
 words), ' The golden-coloured V and with (the five 
 Mantras, beginning with the words), ' May the 
 divine (waters help and propitiate us') 2 . 
 
 12. Having washed and adorned the bull, he must 
 bring him near, together with four young cows, 
 
 5. ' I. e. the bull must not be deficient in any limb.' (Nand.) 
 This interpretation is supported by the Gr/hya-sutras. 
 
 6. Nand. mentions two interpretations of the term nila, 'dark- 
 coloured :' 1. a bull who is all white, and is therefore said to be of 
 the ' Brahma;za kind;' 2. one whose body is white, whereas his tail, 
 his hoofs, and his face are black, and his horns blue. Cf. L, 25. 
 
 8. Nand. interprets yuthasya^Mdakam by nishektaram, ' one 
 who covers the cows.' My rendering is based upon Devapala's 
 comment on the corresponding passage of the Kanaka Gr/hva- 
 sutra. See also Par. and vSahkh. loc. cit. 
 
 ^ 9. J Rig-veda VI, 54, 5, &c — 2 Va^as. Sa^h. VIII, 51; Kith. 
 ks\. IV, 6, &c. 
 
 11. 2 Taitt. Sawh. V, 6, 1, 1, 2, &c. — 2 Rig-veda X, 9, 4-8, &c. 
 
262 VISHiVU. LXXXVI, 13. 
 
 which must also have been washed and decorated, 
 and he must mutter the Rudras \ the Purushasukta, 
 and the Kushma^is 2 . 
 
 13. Then let him pronounce in the bull's right 
 ear the Mantra, 'The father of calves;' 
 
 14. And the following (Mantras) : 
 
 15. ' Holy law is a bull and is declared to have 
 four feet 1 : him I choose for the object of my wor- 
 ship ; may he protect me wholly. 
 
 16. 'This young (bull) I give you as husband 
 (O ye calves), roam about sportingly with him for 
 your lover. May we not be deficient in progeny, O 
 king Soma, and may we live long, and may we not 
 be oppressed by our enemies.' 
 
 17. He must drive away the bull together with 
 the calves in a north-eastern direction and give a 
 pair of garments, gold, and a vessel made of white 
 copper to the officiating priest. 
 
 18. The blacksmith shall receive as wages as 
 much as he claims, and food prepared with a great 
 deal of butter, and (three) Brahma^as shall be fed. 
 
 19. Any pool from which the bull drinks after 
 
 12. J Taitt. Sarah. IV, 5, 1-1 r. — 2 See LVI, 7. 
 
 13. Nand. states expressly that this Mantra is from the KaMaka. 
 It is found Ka/k. XIII, 9"; Taitt. Sarah. Ill, 3, 9, 2 ; Ka//i Gnhya- 
 sutra XL VII. 
 
 15. 1 This term refers perhaps to the 'four feet of a judicial 
 proceeding.' See Narada 1, 11; 2, 9. 
 
 16. Taitt. Sarah. Ill, 3, 9, 1, &c. The second half of this Mantra 
 is found in the Kanaka Grzriya-sutra only. 
 
 18. The clause regarding the ' food,' which has been rendered 
 in accordance with Nand.'s Commentary, might also be construed 
 with ' fed,' which would bring the whole into accordance with the 
 precepts of the KaMaka Grz'hya-sutra and of the two other Gr/hya- 
 sutras. 
 
LXXXVII, 5. PIOUS GIFTS. 263 
 
 having been set at liberty, that entire pool will 
 refresh the manes of him who has set the bull at 
 liberty. 
 
 20. The earth which is anywhere dug up by the 
 bull exulting in his strength, is converted into 
 delicious food and drink to satisfy the manes. 
 
 LXXXVII. 
 
 1. Now on the day of full moon in the month 
 Vai-sakha he must spread out upon a woollen blanket 
 the skin of a black antelope (together with the horns 
 and hoofs), after having adorned the former with 
 gold and the latter with silver, and after having 
 ornamented the tail with a string of pearls. 
 
 2. After that, he must cover (that part of the 
 blanket which is not covered by the skin) with 
 sesamum. 
 
 3. And he must adorn the navel with gold. 
 
 4. He must cover (the skin) with a couple of new 
 garments. 
 
 5. He must place all sorts of perfumes and jewels 
 upon it. 
 
 LXXXVII. 1. The particle atha, ' now,' indicates the begin- 
 ning of a new section, treating of gifts. It comprises Chapters 
 LXXXVII-XCIII. (Nand.) The commentator infers from a corres- 
 ponding passage of the Matsya-purawa, that the following further 
 rules are implied in this Sutra. The ceremony may also take place 
 on the full moon days in the months Magha, Karttika, and Ashaa%a, 
 on the twelfth day after the summer solstice, and during an eclipse of 
 the sun or moon. The silver on the hoofs must weigh five Palas, 
 and the gold on the horns ten Suvarwas (or two Palas and a half). 
 The place must be pure, smeared with cow-dung, and covered 
 with Kma grass. 
 
 3. < The Skanda-pura«a states that the eyes must be adorned 
 with jewels.' (Nand.) 
 
 5. ' And garlands of flowers and other objects must be placed 
 upon it, as &a indicates.' (Nand.) 
 
264 VISH2VU. LXXXVII, 6. 
 
 6. After having placed on its four sides (begin- 
 ning with the eastern side) four metallic dishes 
 (of copper, silver, white copper, and gold respec- 
 tively) filled with milk, sour milk, honey, and clari- 
 fied butter respectively, (and having poured out 
 water) he must give (the skin, seizing it by the tail), 
 to a Brahmafza, who is an Agnihotrin \ decked with 
 ornaments, and clad in two garments. 
 
 7. There are (the following) stanzas in regard to 
 this subject : 
 
 8. ' He who bestows (upon a pious Brahma7^a) 
 the skin of a black antelope, together with the hoofs 
 and horns, after having covered it with seeds of 
 sesamum and garments, and adorned it with all 
 sorts of jewels : 
 
 9. ' That man doubtless obtains the same reward 
 as if he were to bestow the whole earth on him, 
 bordered as it is on every side (by the oceans), 
 together with the oceans and caverns, and with 
 rocks, groves, and forests. 
 
 10. 'He who places sesamum, gold, honey, and 
 butter on the skin of a black antelope and gives the 
 whole to a Brahmawa, annihilates the consequences 
 of all his own evil actions.' 
 
 LXXXVIII. 
 
 1. A cow in the act of bringing forth a young 
 one is (comparable to) the earth. 
 
 2. By bestowing such a cow upon a Brahma^a, 
 after having decked her with ornaments, he obtains 
 the same reward as if he were to bestow the earth 
 (upon him). 
 
 6. 1 See LXVIII, 6, note. 
 
 LXXXVIII. 1. Y. I, 207. — 4. Y. I, 206. 
 
xc, 2. nous gifts. 265 
 
 3. There is a stanza in regard to this subject : 
 
 4. ' One who full of faith and with intense appli- 
 cation of mind gives away a pregnant cow, enters 
 heaven for as many Yugas (or ages of the world) as 
 that cow and her calf together have hairs on their 
 bodies.' 
 
 LXXXIX. 
 
 1. The month Karttika is sacred to the god 
 Agni. 
 
 2. Agni is the first of all gods. 
 
 3. Therefore is that man purified from every sin 
 committed during the past year, who persists during 
 the month Karttika in bathing (daily) out of the 
 village, in muttering the Gayatri, and in taking a 
 single meal each day, consisting of food fit for 
 oblations. 
 
 4. He who bathes (at the prescribed time, early 
 in the morning) constantly, during the whole month 
 Karttika, who keeps his organs of sense under con- 
 trol, who mutters (the Gayatri), who eats food fit for 
 oblations only, and who governs his passions, is 
 purified from every sin. 
 
 XC. 
 
 1. If on the fifteenth of the bright half of the 
 month Marga.rirsha the moon enters the lunar as- 
 terism MHgariras, he must give at the time when 
 the moon rises (a vessel with) a golden centre, con- 
 taining a Prastha of ground salt, to a Brahma;/a. 
 
 2. By (performing) this rite he obtains beauty 
 and good fortune in a future birth. 
 
 XC. 3, 5. Apast. II, 8, 18, 19; II, 8, 19, 1. — 7. M. IV, 232. 
 
 1. One Prastha = sixteen Palas. (Nand.) 
 
266 VISHiVU. XC, 3. 
 
 3. If on the full moon day of the month Pausha 
 the moon enters the lunar asterism Pushya, he must 
 rub over his body with a dough prepared with white 
 mustard-seeds, anoint himself with a kumbha 1 of 
 clarified butter made of cow-milk, wash himself with 
 (water and with) all sorts of medicinal herbs, all 
 sorts of perfumes, and all sorts of seeds, wash (an 
 image of) Bhagavat Vasudeva (Vishzm) with clari- 
 fied butter, and worship him with perfumes, flowers, 
 incense, with a lamp, with eatables, and the like 2 , 
 offer an oblation in the fire with Mantras tending to 
 the praise of Vish/m (such as Rig-veda I, 22, 17, and 
 others), Mantras tending to the praise of Indra 
 (such as Rig-veda VI, 47, 11, and others), Mantras 
 tending to the praise of Brz'haspati (such as Rig- 
 veda II, 23, 15, and others, and with one Mantra 
 tending to the praise of Agni Svish/akr/t), and 
 cause three Brahma/zas to pronounce the benedic- 
 tion, after having bestowed clarified butter and gold 
 upon them 3 . 
 
 4. To the priest (who has performed the burnt- 
 oblation for him) he must give a pair of garments. 
 
 5. By (performing) this rite he obtains prosperity 
 (pushyate) 1 . 
 
 6. If on the full moon day in the month Magna 
 the moon enters the lunar asterism Magna and he 
 performs a .Sraddha with sesamum on that day, he 
 is purified. 
 
 3. 1 See V, 1 2, note. — 2 ' And the like ' means ' betel.' (Nand.) — 
 3 The rite described in this Sutra appears to be identical with 
 the ceremony called Yugadya, ' the beginning of the present age 
 of the world,' in later works. See Wilson, On the Religious Festi- 
 vals of the Hindus, in the Royal Asiatic Society's Journal, IX, 89. 
 
 5. 1 This is a play upon words. See LXXVIII, 8, note, and 
 below, Sutra 9; XCII, 14, &c. 
 
XC, 14. PIOUS GIFTS. 267 
 
 7. If on the full moon day in the month Phalguna 
 the moon enters the lunar asterism Uttaraphalguni, 
 and he gives on that day a bedstead, quite com- 
 plete and covered with good rugs, to a Brahmawa, he 
 obtains an amiable, handsome, and wealthy wife. 
 
 8. A woman who does the same, (obtains) a hus- 
 band (possessing those qualities). 
 
 9. If oft the full moon day of the month A'aitra 
 the moon enters the lunar asterism A'itra, and he 
 gives a variegated (/6itra) garment (to a Brahma/^a) 
 on that day, he obtains good fortune. 
 
 10. If on the full moon day of the month Vai^akha 
 the moon enters the lunar asterism Visakha, and he 
 feeds on that day seven Brahmawas with sesamum 
 mixed with honey, in order to please king Dharma, 
 he is purified from his sins. 
 
 11. If on the full moon day of the month 
 GyaAshtka. the moon enters the lunar asterism 
 Gyesh///a and he gives on that day an umbrella 
 and a pair of shoes (to a Brahma^a), he becomes 
 possessed of many cows. 
 
 12. If on the full moon day of the month 
 Asha<7%a the moon is seen in conjunction with the 
 lunar asterism Uttarashart%a and he gives food and 
 drink (to a Brahma^a) on that day, he renders (the 
 satisfaction effected by) them imperishable. 
 
 13. If on the full moon day of the month 
 6Yava72a the moon is seen in conjunction with the 
 lunar asterism >5rava^a and he gives a milch cow 
 covered with two garments, together with food (to 
 a Brahma^a), he attains heaven. 
 
 14. If on the full moon day of the month Praush- 
 
 7. Susawskma, 'quite complete/ means 'provided with curtains 
 and the like.' (Nand.) 
 
268 VISH2VU. XC, 15. 
 
 //zapada (or Bhadrapada) the moon is seen in con- 
 junction with the lunar asterism Uttaraprosh//zapada 
 (or Uttarabhadrapada), and he gives a cow (to a Brah- 
 ma;za) on that day, he is cleansed from every sin. 
 
 15. If on the full moon day of the month Asva- 
 yufa (or Asvina) the moon is seen in conjunction 
 with the lunar asterism A^vini, and he gives a vessel 
 filled with clarified butter, and gold (to a Brahma;za) 
 on that day, he obtains an excellent digestive faculty. 
 
 16. If on the full moon day of the month 
 Karttika the moon enters the lunar asterism Krz't- 
 tika, and he bestows on that day, at the time of 
 moonrise, upon a Brahma;za, a white bull, or one 
 of a different colour, together with all sorts of 
 grains, all sorts of jewels, and all sorts of perfumes, 
 after having lighted lamps on both sides (of the 
 bull), he will meet with no danger on perilous roads. 
 
 17. If on the third day of the bright half of the 
 month Vaisakha he worships, after having fasted, 
 Vasudeva (Vish;m) with (one thousand and eight, 
 or one hundred) unbroken grains (of barley, while 
 muttering the Mantra, Om namo bhagavate vasu- 
 devaya 1 ), and offers up the same in fire, and gives 
 them (to a Brahma/za), he is purified from every 
 sin. 
 
 18. And whatever he gives on that day becomes 
 imperishable. 
 
 19. If on the twelfth day of the dark half fol- 
 lowing on the full moon day of the month Pausha, 
 he washes himself, after having kept a fast, with 
 sesamum-seeds, gives water mixed with sesamum 
 
 17. 1 See XLIX, 1, note. 
 
 19. This is evidently the ceremony which is called Sha/tiladana 
 
XC, 26. PIOUS GIFTS. 269 
 
 (to the manes), worships Vasudeva with sesamum, 
 offers up (part of) the same in fire, gives to Brah- 
 ma/zas of it, and eats (the remainder himself) he is 
 purified from his sins. 
 
 20. (If) on the twelfth day of the dark half follow- 
 ing on the full moon day of the month Magna, (the 
 moon enters Sravana.), he must keep a fast till the 
 moon has entered that asterism, and place two lamps 
 with two large wicks near (an image of) Vasudeva ; 
 
 21. Placing on the right hand (of the image of 
 Vasudeva, and kindling, a lamp) containing one 
 hundred and eight Palas of clarified butter, with an 
 entire piece of cloth (together with the fringes) dyed 
 with saffron (as wick) in it ; 
 
 22. (And placing) on its left, (and kindling, a lamp) 
 containing one hundred and eight Palas of sesamum 
 oil, with an entire piece of white cloth (as wick) 
 in it. 
 
 23. He who has performed this rite obtains ex- 
 quisite happiness, in whatever kingdom, in whatever 
 province, and in whatever race he may be born 
 
 again. 
 
 24. He who gives daily during the whole month 
 A-fvina clarified butter to Brahma^as, in order to 
 please the two Arvins, obtains beauty. 
 
 25. He who feeds daily during that month 
 (three) Brahma/zas with (milk and other) bovine 
 productions, obtains a kingdom. 
 
 26. He who feeds on the Revati day of every 
 month (three) Brahma;ms with rice boiled in milk 
 
 in later works ; see Wilson loc. cit. The name of the latter is 
 derived from the fact that it consists, precisely like the ceremony 
 described in the present Sutra, of six acts, in all of which Tila, i. e, 
 sesamum-seeds, forms an essential ingredient. 
 
27O VISHiVU. XC, 27. 
 
 with sugar and mixed with honey and clarified 
 butter, in order to please (the goddess) Revati, 
 obtains beauty. 
 
 27. He who daily throughout the month Magna 
 offers sesamum-seeds in fire and feeds (three) Brah- 
 ma^as with sour rice-gruel mixed with clarified 
 butter, obtains an excellent digestive power. 
 
 28. He who bathes in a river and worships king 
 Dharma on the fourteenth of both halves of every 
 month, is purified from every sin. 
 
 29. One desirous of obtaining the manifold ad- 
 vantages attending an eclipse of the sun or moon 
 must constantly bathe in the mornings during the 
 two months Magha and Phalguna. 
 
 XCI. 
 
 1. The digger of a well has (the consequences 
 of) the half of his evil acts taken from him as soon 
 as the water comes forth from it. 
 
 2. A digger of pools is for ever freed from thirst, 
 and attains the world of Varuwa. 
 
 3. A giver of water shall never suffer from thirst 
 (in heaven, for a hundred Yugas or ages of the 
 world). 
 
 4. He who plants trees will have those trees for 
 his sons in a future existence. 
 
 5. A giver of trees gladdens the gods by (offer- 
 ing up) their blossoms to them. 
 
 6. (He gladdens) his guests by (giving) their 
 fruits to them ; 
 
 7. (He gladdens) travellers with their shade ; 
 
 XCI. 14. Y.I, 211. — 15, 16. M. IV, 229.— 17, 18. Y.I, 209. 
 
XCII, I. PIOUS GIFTS. 
 
 271 
 
 8. (He gladdens) the manes with the water 
 (trickling down from their leaves) when it rains. 
 
 9. A maker of dikes attains heaven. 
 
 10. A builder of temples enters the dwelling- 
 place of that deity to whom he has erected a 
 temple. 
 
 11. He who causes (a temple erected by another) 
 to be whitewashed acquires brilliant fame. 
 
 12. He who causes (such a temple) to be painted 
 with (a different) colour (such as blue, yellow, and 
 others) attains the world of the Gandharvas. 
 
 z 3- By giving flowers he becomes fortunate. 
 I "4.- By giving ointments he acquires renown. 
 I 5- By giving a lamp he obtains an excellent eye- 
 sight and exquisite happiness. 
 
 16. By giving food he obtains strength. 
 
 17. By removing the remains of an offering to 
 a deity he obtains the same reward as for giving a 
 cow. 
 
 18. The same reward is also obtained by scour- 
 ing a temple, by smearing it (with cow-dung and 
 the like), by removing the leavings of the food of a 
 Brahmawa, by washing his feet, and by nursing him 
 when sick. 
 
 19. He who consecrates anew a well, or a park, 
 or a pool, or a temple (when they have been soiled) 
 obtains the same reward as he who first made 
 them. 
 
 XCII. 
 
 1. Protecting (one attacked by robbers, or by 
 tigers, or otherwise in danger) is more meritorious 
 than any (other) gift. 
 
 XCII. 1, 2. M. IV, 232 ; Y. I, 211. — 3. M. IV, 230. — 5. M. 
 
272 VISH2VU. XCII, 2. 
 
 2. By doing so he obtains that place of abode 
 (after death) which he desires himself. 
 
 3. By giving land he obtains the same (heavenly 
 reward). 
 
 4. By giving land to the extent of a bull's hide 
 only he is purified from every sin. 
 
 5. By giving a cow he attains heaven. 
 
 6. A giver of ten milch cows (obtains) the man- 
 sion of cows (after death). 
 
 7. A giver of a hundred milch cows enters the 
 mansions of Brahman (after death). 
 
 8. He who gives (a milch cow) with gilt horns, 
 with hoofs covered with silver, with a tail wound 
 with a string of pearls, with a milk-pail of white 
 copper, and with a cover of cloth, shall reside in 
 heaven for as many years as the cow has hairs on 
 her body ; 
 
 9. Particularly, if it is a brown cow. 
 
 10. He who has given a tamed bull is (equal in 
 virtue to) a giver of ten milch cows. 
 
 IV, 231; Y. I, 208. — 8, 9. Y. I, 204, 205.— 10. Y. I, 210. — 
 10-12. M; IV, 231. — 12, 13, Y.I, 210. — 13, 14- M. IV, 230. 
 — 19, 20. M. IV, 232 ; Y. I, 211. — 21-23. M. IV, 229, 232. — 
 21. Y. I, 210.— 27. M. IV, 232; Y. I, 211.— 28-32. Y. I, 
 211. — 31. M. IV, 230. 
 
 4. Nand. defines ' a bull's hide ' as a measure of surface 300 
 Hastas (see X, 2, note) long by ten Hastas broad. See, however, 
 
 V, 183. 
 
 8. According to a Smrz'ti quoted by Nand., the gold upon the 
 horns of the cow shall weigh ten Suvarwas, the silver on her hoofs 
 ten Palas, the white copper of which the milk-pail is made fifty 
 Palas, and she shall have copper on her back, which must also 
 weigh fifty Palas. 
 
 9. ' The meaning is, that a brown cow sends even his ancestors 
 as far as the seventh degree to heaven, as Yag-fiavalkya (I, 205) 
 says.' (Nand.) 
 
XCII, 27. PIOUS GIFTS. 27 
 
 .1 
 
 11. The giver of a horse attains the mansion of 
 Surya (the sun-god). 
 
 12. The giver of a garment (attains) the mansion 
 of A'andra (the god of the moon). 
 
 13. By giving gold (he attains) the mansion of 
 Agni (the god of fire). 
 
 14. By giving silver (rupya, he obtains) beauty 
 (rupa). 
 
 15. By giving dishes (patra) made of (gold or 
 silver or other) metal he renders himself worthy 
 (patra) to obtain everything he may desire. 
 
 16. By giving clarified butter, honey, or oil (he 
 acquires) freedom from disease ; 
 
 17. The same by giving (boiled or otherwise 
 dressed) drugs. 
 
 18. By giving salt (lavawa, he obtains) personal 
 charms (lavawya). 
 
 19. By giving grain (produced in the rainy sea- 
 son, such as 6yamaka grain, he acquires) satiation ; 
 
 20. The same (effect is obtained) by giving grain 
 (produced in winter or spring, such as wild turmeric 
 or wheat). 
 
 21. A giver of food (obtains) all the rewards 
 (enumerated above). 
 
 22. By giving grain (of any of the kinds not 
 mentioned before, such as Kulattha or Kodrava 
 grain, he obtains) good fortune. 
 
 23. A giver of sesamum (obtains) such offspring 
 as he desires. 
 
 24. A giver of fuel (obtains) an excellent diges- 
 tive power; 
 
 25. And he obtains victory in every fight. 
 
 26. By giving a seat (he obtains) high rank. 
 
 27. By giving a bed (of the kind declared above. 
 
 [7] T 
 
274 VISHJVU. XCII, 28. 
 
 XC, 7, he procures) a wife (possessed of the qualities 
 mentioned above). 
 
 28. By giving a pair of shoes (he obtains) a 
 carriage yoked with mules. 
 
 29. By giving an umbrella (he attains) heaven. 
 
 30. By giving a fan or a chowrie (he obtains) 
 prosperity in travelling. 
 
 31. By giving a house (he receives) the post of 
 governor of a town. 
 
 32. Whatever a man is most fond of in this 
 world (himself) and what his family like best, all 
 that he must bestow upon a virtuous (Brahma^a), 
 if he wishes it to become imperishable. 
 
 XCIII. 
 
 1. What is given to another than a Brahma/za 
 produces the same fruit in the world to come. 
 
 2. (What is given) to one who calls himself a 
 Brahma/za (because he was born and initiated as 
 such, but who does not perform his daily duties) 
 produces twice the same fruit. 
 
 3. (What is given) to one who has studied the 
 main portions of the Veda produces a thousand 
 times the same fruit. 
 
 XCIII. 1-4. M. VII, 85; Gaut.V, 20. — 7. M. IV, 192. — 8. M. 
 IV, 195. — 9-13- M. IV, 196-200. 
 
 1. 'The term abrahmawa (one not a Brahmawa) refers to Ksha- 
 triyas and the like.' Kulluka on M.VII, 85. Dr. Biihler's render- 
 ing of Gautama V, 20 agrees with this interpretation. Nand., on 
 the other hand, refers the term abrahmawa to six kinds of Brah- 
 mawas enumerated by -Satatapa, who have infringed the rule of 
 their caste by taking their substance from a king, or by selling or 
 buying forbidden articles, or by sacrificing for a multitude of per- 
 sons, &c. The term ' the same fruit ' means that a person shall 
 receive in a future world what he has given in this. (Nand.) 
 
XCIII, 12. PIOUS GIFTS. 275 
 
 4. (What is given) to one who has mastered the 
 whole Veda, produces infinite fruit. 
 
 5. A domestic priest may claim gifts from his 
 ow r n employer (but from no one else). 
 
 6. And so may a sister, a daughter and sons-in- 
 law (or other connections claim gifts from their 
 brother, father, &c, but not from a stranger). 
 
 7. One who knows his duty must not give even 
 water to a twice-born man who acts like a cat, or to 
 a Brahma/2a*who acts like a crane, or to one who 
 has not studied the Veda. 
 
 8. One who constantly hoists the flag of religion, 
 and who is avaricious, crafty, deceitful, pitiless, and 
 a calumniator of everybody, such a man is said to 
 act like a cat. 
 
 9. One who hangs his head, who is bent upon 
 injuring others and upon his own gain, artful, and 
 falsely demure, such a man is said to act like a 
 crane. 
 
 10. Those who act like cranes in this world, and 
 those who act like cats, fall into (the hell called) 
 Andhatamisra l on account of their wickedness. 
 
 11. If a man has committed an offence and does 
 penance for it, he must not do so under pretext of 
 performing an act of piety, covering his crime under 
 a (fictitious) vow, and imposing on women and 
 .Sudras. 
 
 12. A Brahma/^a who acts thus, is despised in 
 the next life and in this by those who know the 
 Veda, and the penance performed by him under 
 such false pretence goes to the (demons called) 
 Rakshasas. 
 
 10. » See XLIII, 3. 
 T 2 
 
276 VISHiVU. XCIII, 13. 
 
 13. One who gains his subsistence by wearing (a 
 lock on the crown of the head or other) distin- 
 guishing marks of a caste or religious order, to 
 which he does not belong, takes upon himself the 
 (consequences of the) sins committed by those who 
 have a right to those marks, and enters in a future 
 birth the womb of an animal. 
 
 14. He must not give (to a panegyrist) from 
 vain-glory, or from fear, or to a friend (from whom 
 he hopes to obtain benefit), nor (muSt he bestow 
 gifts), with a view to acquire religious merit, upon 
 dancers or singers : that is a fixed rule. 
 
 XCIV. 
 
 1. A householder, when he sees his skin has 
 become wrinkled and his hair turned grey, must go 
 to live in a forest. 
 
 2. Or (he must do so) when he sees the son of 
 his son. 
 
 3. Let him (before going into the forest) entrust 
 the care of his wife to his sons, or let her accom- 
 pany him. 
 
 4. Let him keep the sacred fires in his new abode 
 as before. 
 
 5. He must not omit to perform the five sacri- 
 
 XCIV. 1, 2. M.VI, 2. — 3, 4. M. VI, 3, 4 ; Y. Ill, 45 ; Apast. 
 II, 9, 22, 8, 9. — 5. M. VI, 5, 16 ; Y. Ill, 46 ; Gaut. Ill, 29. — 
 6. M.VI, 8; Y. Ill, 48. — 7. M.VI, 26 ; Y. Ill, 45; Apast. II, 
 9, 21, 19. — 8. M. VI, 6; Apast. II, 9, 22, 1; Gaut. VI, 34. — 
 9, 10. M. VI, 6 ; Y. Ill, 46, 48. — 9, 1 1. Gaut. Ill, 34, 35. — 1 1. 
 M.VI, 18; Y. 111,47.-12. M.VI, 15; Y. Ill, 47; Apast. II, 9, 
 22, 24. — 13. M.VI, 28; Y. Ill, 55. 'The duties of a house- 
 holder having been declared, he now goes on to expound the 
 duties of an hermit.' (Nand.) 
 
 5. See LIX, 20 seq. 
 
XCV, 2. HERMIT. 277 
 
 fices, but (he must perform them) with (fruits, herbs, 
 or roots) growing wild. 
 
 6. He must not relinquish the private recitation 
 of the Veda. 
 
 7. He must preserve his chastity. 
 
 8. He must wear a dress made of skins or bark. 
 
 9. He must suffer the hairs of his head, of his 
 beard, and of his body, and his nails to grow. 
 
 10. He must bathe at morning, noon, and 
 
 evening. 
 
 11. He must either collect provisions, after the 
 manner of the pigeon, for a month, or he must 
 collect them for a year. 
 
 12. He who has collected provisions for a year> 
 must throw away what he has collected on the day 
 of full moon in the month A^vina. , 
 
 13. Or an hermit may bring food from a village, 
 placing it in a dish made of leaves, or in a single 
 leaf, or in his hand, or in a potsherd, and eat eight 
 mouthfuls of it. 
 
 xcv. 
 
 1. An hermit must dry up his frame by the 
 practice of austerities. 
 
 2. In summer he must expose himself to five 
 fires. 
 
 6. The use of the particle ka, implies, according to Nand., that 
 the practice of distributing gifts should likewise be continued. 
 
 11. The particle va here refers, according to Nand., to a third 
 alternative mentioned by Manu (VI, 18), that he should gather 
 provisions sufficient for six months. 
 
 XCV. 1. M.VI, 24.-2-4. M.VI, 23; Y. Ill, 52.-5, 6. M. 
 VI, 19; Y. Ill, 50.— 7-1 1. M.VI, 5, 21; Y. Ill, 46; Apast. II, 
 9, 22, 2 ; Gaut. Ill, 26.— 12, 13. M.VI, 20; Y. Ill, 50.— 14, 15. 
 M.VI, 17; Y. Ill, 49. — 16, 17. M. XI, 235, 239. 
 
278 VISHJVU. XCV, 3. 
 
 3. During the season of the rains he must sleep 
 in the open air. 
 
 4. In winter he must wear wet clothes. 
 
 5. He must eat at night. 
 
 6. He may eat after having fasted entirely for 
 one day, or for two days, or for three days. 
 
 7. He may eat flowers. 8. He may eat fruits. 
 
 9. He may eat vegetables. 
 
 10. He may eat leaves. 11. He may eat 
 roots. 
 
 12. Or he may eat boiled barley once at the 
 close of a half-month. 
 
 1 3. Or he may eat according to the rules of the. 
 TTandrayawa. 
 
 14. He shall break his food with stones. 
 
 15. Or he shall use his teeth as a pestle. 
 
 16. This whole world of deities and of men has 
 devotion for its root, devotion for its middle, de- 
 votion for its end, and is supported by devotion. 
 
 1 7. What is hard to follow 1 > hard to reach, re- 
 mote, or hard to do, all that may be accomplished 
 by devotion; since there is nothing that may not be 
 effected by devotion. 
 
 6. Nand. considers the particle va to refer to the precept of 
 Ya^navalkya (III, 50), that the fast may also extend over a half- 
 month or an entire month. 
 
 13. The particle va, according to Nand., implies that he may 
 also perform KnUkras, as ordained by Ya^navalkya (III, 50). 
 Regarding the Aandraya«a, see XLVII. 
 
 17. 1 DusAara. has been translated according to the usual 
 acceptation of this term. Nand. interprets it by 'hard to 
 understand.' This proverb is also found Subhashitar«ava 109, 
 Vr/ddha^anakya's Proverbs XVII, 3. See Bohtlingk, Ind. Spruche, 
 5265. 
 
XCVI.o. ASCETIC. 279 
 
 XCVI. 
 
 1. After having passed through the first three 
 orders and annihilated passion, he must offer an 
 oblation to Pra^apati, in which he bestows all his 
 wealth (upon priests) as fee for the performance of 
 the sacrifice, and enter the order of ascetics. 
 
 2. Having reposited the fires in his own mind, 
 he must enter the village, in order to collect alms, 
 (but never for any other purpose). 
 
 3. He must beg food at seven houses. 
 
 4. If he does not get food (at one house), he 
 must not grieve. 
 
 5. He must not beg of another ascetic. 
 
 6. When the servants have had their meal, when 
 the dishes have been removed, let him beg food 
 (consisting of the leavings). 
 
 7. (He must receive the food) in an earthen 
 vessel, or in a wooden bowl, or in a vessel made 
 of the bottle-gourd. 
 
 8. He must cleanse those vessels with water. 
 
 9. He must shun food obtained by humble salu- 
 tation. 
 
 XCVI. 1. M.VI, 38 ; Y. Ill, 56. — 2. M. VI, 38, 43 5 Y. HI, 56, 
 5 8. — 4. M.VI, 57. — 6. M. VI, 56 ; Y. Ill, 59 ; Gaut. Ill, 15. — 
 7, 8. M. VI, 54, 53 ; Y. Ill, 60. — 9. M. VI, 58. — 1 1. M. VI, 44. 
 — 12. Gaut. Ill, 21.— 13. Gaut. Ill, 18.-14-17- M.VI, 46.— 
 18. M.VI, 45. — 19, 20. M.VI, 47. — 23. Y. Ill, 53 ; Mahabharata 
 I, 4605.— 24. M.VI, 49; Y. Ill, 201.— 25-42. M.VI, 61-64; 
 Y. Ill, 63, 64.-43- Y. Ill, 72. — 45-5°- M.VI, 76, 77.— 51, 
 54-79. Y. Ill, 70, 84-90.— 80-88. Y. Ill, 100-104.— 89, 91. Y. 
 Ill, 93-95. — 92. Y. Ill, 96-99.— 93-95- Y. Ill, 91,92.-96. 
 Y. Ill, 179. — 97. M. XII, 12; Y. Ill, 178. — 97, 98. Bhagavad- 
 gfta XIII, 1, 2. This chapter treats of ascetics. (Nand.) 
 
 4. ' This implies that he must not rejoice if he does get it, as 
 Manu (VI, 57) says.' (Nand.) 
 
280 VISHJVU. XCVI, 10. 
 
 10. He must live in an empty house. 
 
 ii. Or (he must) live at the root of a tree. 
 
 12. He must not stay for more than one night 
 in one village (except during the rainy season). 
 
 13. His only dress must be a small piece of cloth 
 worn over the privities. 
 
 14. He must set down his feet purified by looking 
 down. 
 
 15. He must drink water purified (by straining 
 it) with a cloth. 
 
 16. He must utter speeches purified by truth. 
 
 17. He must perform acts purified by his mind. 
 
 18. He must neither wish for death nor for (a 
 long) life. 
 
 19. He must bear abuse patiently. 
 
 20. He must treat no one with contempt. 
 
 21. He must not pronounce a benediction. 
 
 22. He must not salute any one reverentially. 
 
 10. 'Empty' means 'inhabited by no one else,' and implies that 
 the house in question should be situated in a dark place, difficult of 
 access. (Nand.) 
 
 11. 'The article va implies that he must live there alone.' 
 (Nand.) 
 
 14, i5- Nand. assigns as the reason of both these rules, ' lest he 
 should not kill some insect.' Kulluka (on M. VI, 46) gives the 
 same reason for the second rule, but the looking down, according 
 to him, is ordained in order that he may not accidentally tread 
 upon a hair or other impure substance. 
 
 17. The sense of this Sutra is, that in doubtful cases he must 
 act as his mind prompts him to do. (Nand.) 
 
 21. ' The meaning is, that he must not utter a benediction when 
 he has been reverentially saluted by any one. He must confine 
 himself to saying, " O Naraya«a." Others explain, that he must 
 not utter a benediction in begging food.' (Nand.) 
 
 22. ' The sense is, that he must not salute any one reverentially 
 who has reverentially saluted him, nor return his greeting other- 
 
XCVI, 30. ASCETIC. 28l 
 
 23. Should one man chop his one arm with an 
 axe, and another sprinkle his other arm with sandal, 
 he must neither curse the one in his mind, nor bless 
 the other. 
 
 24. He must constantly be intent upon stopping 
 his breath, upon retention of the image formed in 
 his mind, and upon meditation. 
 
 25. He must reflect upon the transitoriness of 
 the passage through mundane existence ; 
 
 26. And upon the impure nature of the body ; 
 
 27. And upon the destruction of beauty by old 
 age; 
 
 28. And upon the pain arising f rom diseases 
 bodily, mental, or due to an excess (of the bile, &c.) 
 
 29. And upon (the pain arising from) the (five) 
 naturally inherent (affections). 
 
 30. On his having to dwell in an embryo, covered 
 with everlasting darkness ; 
 
 wise than by saying, " O Narayawa." Others explain, that he must 
 not make an obeisance in begging food.' (Nand.) 
 
 24. Nand. quotes a passage of the Yoga-rastra, which states that 
 one Dhara/za= three Prawayamas (stoppings or regulations of the 
 breath). A passage of the Garua'a-puiawa (quoted in the Peters- 
 burg Dictionary) states that one Dhara«a= sixteen Prawayamas. 
 I have taken the term dharawa in its ordinary acceptation of reten- 
 tion of an idea' (cf. Wilson, Vish«u-pura«a V, 237) with regard 
 to an analogous passage of Ya^navalkya (III, 201), which is also 
 quoted by Nand. 
 
 28. According to Nand., the particle kz is used to include 
 other diseases, love, anxiety or wrath, caused by enemies, and 
 other mental pangs. 
 
 29. They are, ignorance, egotism, love, wrath, and dread of 
 temporal suffering (Nand., according to Patafi^ali). The particle 
 kz, according to Nand., is used in order to imply meditation upon 
 the thousand births which man has to pass through, as stated by 
 Ya^Bavalkya (III, 64). 
 
282 VISHAHJ. 
 
 XCVI, 31. 
 
 31. And on (his having to dwell) between urine 
 and fseces ; 
 
 32. On his having to suffer, (as an embryo,) pain 
 from the cold and hot (food and drink, which his 
 mother happens to have taken) ; 
 
 33. On the dreadful pain which he has to suffer, 
 at the time of his birth, while the embryo is coming 
 forth from the narrowness of the womb ; 
 
 34. On his ignorance and his dependency upon 
 his (parents and other) Gurus in childhood ; 
 
 35. On the manifold anxieties arising from the 
 study of the Veda (and from the other obligations 
 of a student) ; 
 
 36. And (on the anxieties arising) in youth from 
 not obtaining the objects of pleasure, and upon 
 the abode in hell (ordained as punishment) for 
 enjoying them, after they have been obtained un- 
 lawfully ; 
 
 3J. On the union with those whom we hate, and 
 the separation from those whom we love ; 
 
 38. On the fearful agonies of hell ; 
 
 39. And (on the agonies) that have to be suffered 
 in the passage of the soul through the bodies of 
 animals (and of plants). 
 
 40. (And let him reflect thus that) there is no 
 pleasure to 1 e met with in this never-ceasing pas- 
 sage of the soul through mundane existence ; 
 
 41. (And that) even what is called pleasure, on 
 account of the absence of pain, is of a transient 
 nature ; 
 
 42. (And that) he who is unable to enjoy such 
 pleasures (from sickness or some such cause), or 
 who is unable to procure them (from poverty), 
 suffers severe pangs. 
 
XCVI, 57. ASCETIC. 283 
 
 43. He must recognise this human frame to 
 consist of seven elements. 
 
 44. Those elements are, adeps, blood, flesh, 
 serum of flesh, bone, marrow, and semen. 
 
 45. It is covered with skin. 
 
 46. And it has a nasty smell. 
 
 47. It is the receptacle of (the above-named) 
 impure substances (adeps and the rest). 
 
 48. Though surrounded by a hundred pleasures, 
 it is subject to change. 
 
 49. Though carefully supported (by elixirs and 
 the like), it is subject to destruction. 
 
 50. It is the stay of carnal desire, wrath, greed, 
 folly, pride, and selfishness. 
 
 51. It consists of earth, water, fire, air, and ether. 
 
 52. It is provided with bone, tubular vessels 
 (carrying bile and phlegm through the body), tubes 
 (conducting the vital airs), and sinews. 
 
 53. It is endowed with the quality of ra^as 
 (passion). 
 
 54. It is covered with six skins. 
 
 55. It is kept together by three hundred and 
 sixty bones. 
 
 56. They are distributed (as follows) : 
 
 57. The teeth together with their receptacles are 
 sixty-four in number. 
 
 46. The particle kz, according to Nand., refers to the fact that 
 the human body is defiled by the touch of impure objects. 
 
 48. ' The meaning is that, though food and drink and other 
 sensual enjoyments abound, they may cause pain as well as pleasure 
 by producing phlegm, &c.' (Nand.) 
 
 51. ' Earth,' i. e. the flesh and bone, &c. ; ' water,' i. e. the blood ; 
 ' fire,' i. e. the digestive faculty, the eyesight, &c. ; ' air,' i. e. the five 
 vital airs; ' ether,' i. e. the space enclosed by the airs, in the mouth, 
 in the belly, &c. (Nand.) 
 
284 VISHiVU. XCVI, 58. 
 
 58. There are twenty nails. 
 
 59. There are as many bones to the hands and 
 feet (one at the root of each finger and toe). 
 
 60. There are sixty joints to the fingers and toes. 
 
 61. There are two (bones) to the two heels. 
 
 62. There are four to the ancles. 
 
 63. There are four to the elbows. 
 
 64. There are two to the shanks. 
 
 65. There are two to the knees and two to the 
 cheeks. 
 
 66. (There are two) to the thighs and (two) to 
 the shoulders. 
 
 67. (There are two) to the lower part of the 
 temples, (two) to the palate, and (two) to the hips. 
 
 68. There is one bone to the organs of genera- 
 tion. 
 
 69. The backbone consists of forty-five (bones). 
 
 70. The neck consists of fifteen (bones). 
 
 71. The collar-bone consists of one (bone on each 
 side). 
 
 72. The jaw likewise. 
 
 j 3. There are two (bones) at its root. 
 
 74. There are two (bones) to the forehead, (two) 
 to the eyes, and (two) to the cheeks. 
 
 75. The nose has one bone, the nose-bone. 
 
 76. The ribs together with the joints called ' ar- 
 buda,' and with the joints called ' sthanaka,' consist 
 of seventy-two (bones). 
 
 77. The breast contains seventeen bones. 
 
 76. ' There are thirteen ribs to each flank, which makes in all 
 twenty-six ribs. There are twenty joints to them in the breast, 
 called " arbuda," and twenty-six joints in the back, called " stha- 
 naka," which makes a total of seventy-two bones.' (Nand.) 
 
XCVI, 91. ASCETIC. 285 
 
 78. There are two temporal bones. 
 
 79. The head has four skull-bones. Thus (the 
 bones have been enumerated). 
 
 80. There are in this human frame seven hun- 
 dred tubular vessels (carrying bile and phlegm 
 through the body, or arteries). 
 
 81. Of sinews, there are nine hundred. 
 
 82. Of tubes (conducting the vital airs, or nerves), 
 there are two hundred. 
 
 83. Of muscles, there are five hundred. 
 
 84. Of tubular vessels (or arteries), the branches 
 of the smaller tubular vessels, there are twenty-nine 
 Lakshas (two millions nine hundred thousand) and 
 nine hundred and fifty-six.' 
 
 85. Of hair-holes, of the hair of the beard and of 
 the head, there are three hundred thousand. 
 
 86. Of sensitive parts of the body, there are one 
 hundred and seven. 
 
 8y. Of joints, there are two hundred. 
 
 88. Of (atoms of) hairs (of the body), there are 
 fifty-four Ko/is (or five hundred and forty millions) 
 and sixty-seven Lakshas (making in all five hun- 
 dred and forty-six millions and seven hundred 
 thousand). 
 
 89. The navel, the principle of vital action (which 
 dwells in the heart), the anus, semen, blood, the 
 temples, the head, the throat, and the heart are the 
 seats of the vital airs. 
 
 90. The two arms, the two legs, the belly, and 
 the head are the six limbs. 
 
 91. Adeps, marrow, the left lung, the navel, the 
 right lung, the liver, the spleen, the small cavity of 
 the heart, the kidneys, the bladder, the rectum, the 
 stomach, the heart, the large cavity (intestine), the 
 
286 VISHiVU. XCVI, 92. 
 
 anus, the belly, and the two bowels in it (are the 
 inner parts of the body). 
 
 92. The pupils of the eye, the eyelashes 1 , the 
 outer parts of the ears, the ears themselves, the 
 tragus of each ear, the cheeks, the eyebrows, the 
 temples, the gums, the lips, the cavities of the loins, 
 the two groins, the scrotum, the two kidneys and 
 breasts of females, which are composed of phlegm, 
 the uvula, the hindparts, the arms, the shanks, the 
 thighs, the fleshy parts of the shanks and thighs, 
 the palate, the two bones (or muscles) at the upper 
 end of the bladder, the chin, the soft palate, and 2 
 the nape of the neck : these are the ' places ' (of 
 vital energy) in the body. 
 
 93. Sound, tangibility, form or colour, savour, 
 and odour are the (five) objects of sense. 
 
 94. Nose, eye, skin, tongue, and ear are the 
 (five) organs of perception. 
 
 95. Hands, feet, anus, parts of generation, and 
 tongue are the (five) organs of action. 
 
 96. Mind, intellect, the individual Self, and the 
 indiscrete * are ' that which exceeds the senses.' 
 
 97. This human frame, O Earth, is called 'field.' 
 He who knows (how to enter and how to leave) 
 it is denominated, by those conversant with the 
 
 92. Others interpret akshiku/e, 'the eyelashes,' by 'the joints 
 between the eyes and the nose.' (Nand.) See also Bohtlingk's 
 new Dictionary. — 2 The use of the particle £a implies, according 
 to Nand., that the feet, hands, and other limbs mentioned in an 
 analogous passage of Yag-fiavalkya (III, 99) have also to be 
 included in this enumeration. 
 
 96. 1 Nand. interprets avyaktam, ' the indiscrete,' by pradhanam, 
 ' the chief one.' Both terms are in the Sahkhya system of philo- 
 sophy synonyms of prakn'ti, ' that which evolves or produces 
 everything else/ 
 
XCVII, I. MEDITATION ON VISH2VU. 287 
 
 subject, 'the knower of the field' (i.e. Self or 
 Soul). 
 
 98. Know me, O illustrious one, to be the Self of 
 all fields (whether born from the womb, or arisen 
 from an egg, or from sweat, or from a germ or 
 shoot). Those striving after final emancipation 
 must constantly seek to understand the ' field ' and 
 to obtain a knowledge of the knower of the field. 
 
 XCVII. 
 
 1. Sitting with the feet stretched out and crossed 
 so as to touch the thighs, with the right hand 
 (stretched out and) resting upon the left, with the 
 tongue fixed in the palate, and without bringing 
 the one row of teeth in contact with the other, with 
 the eyes directed to the tip of the nose, and without 
 glancing at any of the (four) quarters of the sky, 
 free from fear, and with composure, let him medi- 
 tate upon (Purusha), who is separate from the 
 twenty-four entities, 
 
 XCVII. 1. Y. Ill, 198-200. — 9. Y. Ill, 111,201. This chapter 
 treats of the means for obtaining that knowledge of the Atman or 
 Self, which has been declared at the end of the last chapter to be 
 the road to final emancipation. (Nand.) 
 
 1. * The twenty-four (it should be twenty-five) entities are stated 
 in the Sahkhya to consist of the root-principle (mulaprakrz'ti), the 
 seven productions evolved from it (vikr/taya/^), the sixteen produc- 
 tions evolved from these, and Purusha (the soul), who is neither 
 producer nor produced. (1) The " root-principle " is composed of 
 the three qualities in equipoise : sattva, ra^as, and tamas (the most 
 accurate rendering of these terms is perhaps that proposed by Elliot, 
 " pure unimpassioned virtue," "passion," and " depravity inclining to 
 evil." See Fitz-Edward Hall, Preface to Sahkhyaprava&inabhashya, 
 p. 44). (2) The " great entity " (Mahat) is the cause of apprehen- 
 sion. (3) The "self-consciousness " (ahawkara) is the cause of refer- 
 
288 VISH2VU. XCVII, 2. 
 
 2. He who is eternal, beyond the cognisance of 
 the senses, destitute of qualities, not concerned with 
 sound, tangibility, form, savour, or odour, knowing 
 everything, of immense size, 
 
 3. He who pervades everything, and who is 
 devoid of form, 
 
 4. Whose hands and feet are everywhere, whose 
 eyes, head, and face are everywhere, and who is 
 able to apprehend everything with all the senses. 
 
 5. Thus let him meditate. 
 
 6. If he remains absorbed in such meditation 
 for a year, he obtains the accomplishment of Yoga 
 (concentration of the thought and union with the 
 Supreme). 
 
 7. If he is unable to fix his mind upon the being 
 
 ring all objects to self. (4-8) The "subtile elementary particles "(tan- 
 m&tras) are identical with sound, tangibility, form, taste, and odour. 
 (9-19) The eleven senses (i.e. the organs of perception and action 
 enumerated in CXVI, 94, 95, and manas, "the mind"), and 
 (20-24) the five "grosser elements" (ether, air, fire, water, and 
 earth) are productions (from the former entities). Purusha, who 
 is neither producer nor produced, is the twenty-fifth entity.' 
 (Nand.) 
 
 2, 3. According to Nand., all the properties of Purusha men- 
 tioned in this Sutra are such as distinguish him from the rest of 
 the entities, the first two distinguishing him from ' self-conscious- 
 ness ' (ahawkara), the voidness of quality distinguishing him from 
 the ' root-principle ' (mulaprakrz'ti), which is composed of three 
 qualities, &c. 
 
 4. The properties of Purusha here mentioned are faculties 
 only, so that there is no contradiction to the ' voidness of form ' 
 and the other properties enumerated in the preceding Sutras. 
 (Nand.) 
 
 6. The external signs of the accomplishment of Yoga, as stated 
 by Ya^fiavalkya (III, 202 seq.), are, the faculty of entering another 
 body and of creating anything at will, and other miraculous powers 
 and qualities. (Nand.) 
 
XCVII, 12. MEDITATION ON VISHiVU". 289 
 
 destitute of form 1 , he must meditate successively on 
 earth, water, fire, air, ether, mind, intellect, self 2 , 
 the indiscrete 3 , and Purusha 4 : having fully appre- 
 hended one, he must dismiss it from his thoughts 
 and fix his mind upon the next one in order. 
 
 8. In this way let him arrive at meditation upon 
 Purusha. 
 
 9. If unable to follow this method also, he must 
 meditate on Purusha ] shining like a lamp in his 
 heart, as in a lotus turned upside down. 
 
 10. If he cannot do that either, he must meditate 
 upon Bhagavat Vasudeva (Vish/m), who is adorned 
 with a diadem, with ear-rings, and with bracelets, 
 who has the (mystic mark) 6Yivatsa and a garland 
 of wood-flowers on his breast, whose aspect is 
 pleasing, who has four arms, who holds the shell, 
 the discus, the mace, and the lotus-flower, and 
 whose feet are supported (and worshipped) by the 
 earth. 
 
 11. Whatever he meditates upon, that is obtained 
 by a man (in a future existence) : such is the 
 mysterious power of meditation. 
 
 12. Therefore must he dismiss everything perish- 
 
 7. x The term nirakara, 'the being destitute of form/ evidently 
 refers to Purusha here (cf. Sutra 3), though Nand. interprets it as 
 an epithet of 'Brahman.' — 2 'Intellect' (buddhi) and 'self (atman), 
 according to Nand., mean 'the great entity' (mahat) and 'self- 
 consciousness' (ahawkara), cf. note on Sutra 1. — 3 'The indiscrete' 
 (avyaktam) means ' the chief one ' (pradhanam), i. e. the Sahkhya 
 'root-principle' (see XCVI, 96). — 4 Nand. takes Purusha in this 
 Sutra and in 13, 15 to mean ' the twenty-sixth entity;' but it appears 
 clearly from Sutra 1, as from 16 also, that the Vishwu-sutra, like 
 the Sahkhya system, assumes twenty-five entities only, not twenty- 
 six, like Yama, upon whose authority Nand.'s statement is based. 
 
 9. x Nand. interprets the term Purusha here by atman, ' self.' 
 
 [7] u 
 
29O VISHNU. XCVII, 13. 
 
 able from his thoughts and meditate upon what is 
 imperishable only. 
 
 13. There is nothing imperishable except Pu- 
 
 rusha. 
 
 14. Having become united with him (through 
 constant meditation), he obtains final liberation. 
 
 15. Because the great lord pervades the whole 
 universe (pura), as he is lying there (.fete), therefore 
 is he denominated Puru-sha by those who reflect 
 upon the real nature (of the Supreme Spirit). 
 
 16. In the first part and the latter part of the 
 night must a man bent on contemplation constantly 
 and with fixed attention meditate upon Purusha 
 Vishmi, who is destitute of (the three) qualities 
 (sattva, ra^as, and tamas 1 ) and the twenty-fifth 
 entity. 
 
 17. He (or it) is composed of the entities, be- 
 yond the cognisance of the senses, distinct from all 
 the (other) entities, free from attachment (to the 
 producer, &c), supporting everything, devoid of 
 qualities and yet enjoying (or witnessing the effect 
 of) qualities. 
 
 18. It exists without and within created beings 
 (as being enjoyed and as enjoyer), and in the shape 
 both of immovable things (such as trees or stones) 
 and of movable things (such as water or fire) ; it is 
 undistinguishable on account of its subtlety; it is out 
 of reach (imperceptible), and yet is found in the heart. 
 
 16. * See Sutra 1, note. 
 
 17. Thus according to the reading asaktam, which is mentioned 
 and explained as a var. lect. by Nand. He himself reads asaktam, 
 ' independent of Sakti, power, i. e. the producer, the power of 
 creation (prakrz'ti), or illusion (maya).' Maya and prakr/ti are 
 occasionally used as synonymous terms in the Sahkhya. 
 
XCVIII, 2. CONCLUSION. 291 
 
 19. It is not distinct from creation, and yet 
 distinct from it in outward appearance ; it anni- 
 hilates and produces by turns (the world), which 
 consists of everything that has been, that will be, 
 and that is. 
 
 20. It is termed the light of the sidereal bodies 
 and the enemy of darkness (ignorance), it is know- 
 ledge, it should be known, it may be understood (by 
 meditation), it dwells in every man's heart. 
 
 21. Thus the 'field,' knowledge (or meditation), 
 and what should be known 1 have been concisely de- 
 clared ; that faithful adherent of mine who makes 
 himself acquainted therewith, becomes united to me 
 in spirit. 
 
 XCVIII, 
 
 1. When Vish;m had finished his speech 1 , the 
 goddess of the earth inclined her knees and her 
 head before him and said : 
 
 2. 'O Bhagavat! Four (out of the five) grosser 
 elements 1 are receiving their support from thee, and 
 are constantly about thee : the ether, in the form of 
 the shell ; the air, in the form of the discus ; the 
 fire, in the form of the mace ; and the water, in the 
 form of the lotus. Now I also desire to attend 
 upon thee, in my own shape, as the ground which 
 Bhagavat's feet tread upon.' 
 
 21. 1 The 'field' has been discussed in XCVI, 43-97, 'know- 
 ledge ' in XCVII, 1, and ' what should be known' in XCVII, 2-20. 
 (Nand.) 
 
 XCVIII. 1. l Vishmi's speech is contained in Chapters II- XCVII. 
 (Nand.) 
 
 2. 1 The fifth grosser element is the earth. See XCVII, 1, 
 note. 
 
 U 2 
 
292 VISHiVU. XCVIII, 3. 
 
 J' 
 
 Having been addressed thus by the goddess 
 of the earth, Bhagavat answered, ' So be it.' 
 
 4. And the goddess of the earth, her desire 
 having been gratified, did as she had said. 
 
 5. And she praised the god of the gods (as 
 follows) : 
 
 6. ' Om. Adoration be to thee. 
 
 7. ' Thou art the god of the gods. 
 
 8. ' Thou art Vasudeva. 
 
 9. ' Thou art the creator. 
 
 10. - Thou art the god (who creates, preserves, 
 and destroys) at will. 
 
 11. ' Thou art the gratifier of human desires. 
 
 1 2. ' Thou art the guardian of the earth. 
 
 13. 'There is neither beginning, nor middle, nor 
 end in thee. 
 
 14. ' Thou art the lord (protector) of creatures. 
 
 15. ' Thou art the strong lord of creatures. 
 
 16. ' Thou art the exalted lord of creatures. 
 1 7. ' Thou art the lord of strength. 
 
 18. ' Thou art the lord of holy speech. 
 
 19. ' Thou art the lord (creator and preserver) of 
 the world. 
 
 20. ' Thou art the lord of heaven. 
 
 21. ' Thou art the lord of woods (who makes the 
 trees grow). 
 
 10. 'Or Kamadeva means the god (or brilliant one) who is 
 sought by those striving for religious merit, gain, love, or final 
 liberation.' (Nand.) The same interpretation is given by .Sahkara 
 in his Commentary on the Vish/m-sahasranama. The ordinary 
 meaning of Kamadeva is 'the god of love.' 
 
 15, 16. Nand. renders the terms supra^apati and mahapra^a- 
 pati by ' the protector of those who have a splendid progeny (such 
 as Kajyapa) ' and ' the lord of him who has a large progeny 
 (Brahman).' 
 
XCVIII, 40. CONCLUSION. 293 
 
 22. 'Thou art the lord (producer) of (mother's) 
 milk. 
 
 23. ' Thou art the lord of the earth (and causest 
 it to yield its produce) 
 
 24. ' Thou art the lord of the waters. 
 
 25. 'Thou art the lord of the (eight) quarters of 
 the sky. 
 
 26. ' Thou art the lord of (the principle) Mahat. 
 2 7. ' Thou art the lord of the wind. 
 
 28. ' Thou art the lord of happiness. 
 
 29. ' Thou art Brahman personified. 
 
 30. ' Thou art dear to Brahmawas. 
 
 31. 'Thou pervadest everything. 
 
 32. ' Thou surpassest all conception. 
 
 33. 'Thou art attainable by knowledge (medita- 
 tion). 
 
 34. ' Thou art invoked at many (offerings). 
 
 35. 'Thou art praised with many (hymns of the 
 Veda). 
 
 36. ' Thou likest everything sacred. 
 
 37. ' Thou art fond of Brahman (the Veda). 
 
 38. ' Thou belongest to the (gods called) Brahma- 
 kayas. 
 
 39. ' Thy size is immense. 
 
 40. ' Thou belongest to the Maharajas. 
 
 26. See XCVII, 1, note. 
 
 28. Lakshmipati has been translated according to Nand.'s inter- 
 pretation. It usually denotes the husband of Lakshmi. 
 
 30. Or ' Brahma^as are dear to thee.' Both explanations of 
 the term brahmawapriya are admissible, and mentioned by Nand. 
 and by Sankara. 
 
 40, 41. Nand. interprets the two terms maharagika and £atur- 
 maharagika by ' he whose series of transmigrations is immense,' 
 and ' he whose immense series of transmigrations is fourfold,' and 
 
294 VISHiVU. XCVIII, 41. 
 
 41. ' Thou belongest to the four Maharajas. 
 
 42. ' Thou art brilliant. 
 
 43. ' Thou art most brilliant. 
 
 44. ' Thou art the seven (parts of a Saman, or 
 the seven divisions of the universe). 
 
 45. ' Thou art most blessed. 
 
 46. ' Thou art tone. 
 
 47. ' Thou art Tushita (or " satisfied with the 
 honours shown to thee by faithful attendants"). 
 
 48. ' Thou art Mahatushita (or " highly satisfied 
 even without being worshipped "). 
 
 49. ' Thou art the tormentor (destroyer of the 
 world). 
 
 50. ' Thou art wholly created. 
 
 51. ' Thou art uncreated. 
 
 52. ' Thou art obsequious (to thy followers). 
 
 53. ' Thou art sacrifice. 
 
 54. ' Thou art the (recipient of the) great sacrifice. 
 
 55. ' Thou art connected with sacrifices. 
 
 56. ' Thou art the fit recipient of offerings. 
 
 57. ' Thou art the consummation of offerings. 
 
 58. ' Thou art invincible. 
 
 he refers the latter epithet to the four parts, of which Purusha is 
 said to consist. He quotes Rig-veda X, 90, 4, where it is said 
 that Purusha ascended to th> sky with three of his constituent 
 parts, and that the fourth remained in this world. But both terms 
 cannot be separated etymologically from Maharaja, the name of 
 a certain class of deities in the Buddhistic system of religion. 
 
 44. Thus Nand. Compare I, 56, note. 
 
 46. Nand.'s interpretation of the epithet svara, 'tone' (or 'air 
 breathed through the nostrils '), as being a compound of the prefix 
 su and the root ri in the sense of ' acquisition, insight,' and meaning 
 ' most wise,' is inadmissible. 
 
 54. This epithet, according to Nand., refers to the sacrifice 
 mentioned in a text of the Va^asan. Sa;«hita (XIX, 12), which 
 begins with the words ' The gods prepared a sacrifice.' 
 
XCVIII, 78. CONCLUSION. 295 
 
 59. ' Thou art VaikuwMa. 
 
 60. ' Thou art unbounded (both in time and 
 space). 
 
 61. 'Thou surpassest (the organs of sense, mind, 
 and intelligence). 
 
 62. ' Thou art of old. 
 
 63. ' Thou art friendly to the gods. 
 
 64. ' Thou art the protector of living beings. 
 
 65. ' Thou wearest radiant locks of hair. 
 
 66. ' Thou takest thy share of acts of worship. 
 
 67. ' Thou takest thy sacrificial cake. 
 
 68. ' Thou art lord over everything. 
 
 69. ' Thou art the support of all. 
 
 70. ' Thy ears are pure. 
 
 71. ' Never ceasing homage is paid to thee. 
 
 72. 'Thou art blazing fire (or " Thou art shining 
 with clarified butter offered up to thee"). 
 
 73. ' Thou cuttest (foes) to pieces with thy axe. 
 
 74. ' Thou hast a lotus springing from thy navel. 
 
 75. ' Thou holdest a lotus (in thy hand). 
 
 76. ' Thou wearest a garland of lotus-flowers. 
 
 77. ' Thou art the lord of the senses. 
 yS. ' Thou hast one horn. 
 
 59. Nand. proposes two interpretations of this epithet: 1. the 
 producer of Maya (the power of illusion); 2. the son of Viku«///a, 
 the mother of Vishmi in one of his Avataras. VaikuwTta is also 
 the name of Vish7/u's paradise. 
 
 70. 'I.e. "thou hearest the sacred revelation." Or suklsra.vah = 
 " he whose names are pure." ' (Nand.) The same interpretation 
 is given by -Sahkara. See also Mahabharata XII, 13250. 
 
 73. ' The epithet kha;z</aparam refers either to Vish/m's slaying 
 the Daityas in the form of «Sxva, or to his wearing an axe as the 
 slayer of the Kshatriyas in the form of Parajurama.' (Nand.) The 
 latter interpretation is proposed by .Sahkara also, and kha;^/apara.ru 
 is a very common epithet of Para.mrama. 
 
 78. The one horn is meant, by which Vish«u, in his descent as 
 
296 VISH2VU. XCVIII, 79. 
 
 79. ' Thou art the great boar. 
 
 80. ' Thou art the tormentor (of the Asuras, or 
 of the righteous and the unrighteous). 
 
 81. ' Thou art eternal. 
 
 82. ' Thou art infinite. 8$. Thou art Purusha. 
 84. Thou art the great (unbounded) Purusha. 85. 
 Thou art (the sage) Kapila. 86. Thou art the 
 teacher of the Sarikhya. 8 J. Thy powers are 
 everywhere. 88. Thou art virtue. 89. Thou art 
 the giver of virtue. 90. Thy body is virtue (law). 
 
 91. Thou art the giver of both virtue and wealth. 
 
 92. Desires are gratified by thee. 93. Thou art 
 Vish/m. 94. Thou art triumphant everywhere. 
 95. Thou art capable of bearing (the extremities 
 of heat and cold and any others). 96. Thou 
 art K/Vsrma. 97. Thou art the lotus -eyed god. 
 98. Thou art Naraya^a (the son of Nara). 99. Thou 
 art the final aim. 100. Thou art the resort of all 
 beings. 101. Adoration, adoration (be to thee)!' 
 
 102. The goddess of the earth, after her desire 
 had been gratified, and after she had thus praised 
 
 a fish, is said to have dragged the ship of Manu behind him. 
 (Nand.) 
 
 79. This epithet refers to Visrmu's boar-incarnation. See I, 
 1 seq. 
 
 85, 86. See Introduction. 
 
 101. Nand. observes that the divers epithets which are given to 
 Vishwu in this chapter are precisely equal in number to the ninety- 
 six chapters, of which the law part of the Vish;m-sutra is composed. 
 This coincidence is curious enough, though it is not quite perfect. 
 For it is by a highly artificial interpretation only that Nand. makes 
 out Sutra 101 to contain an epithet of Vishwu, viz. by interpreting 
 the two separate words namo nama as a compound, meaning ' he 
 who is worshipped by the worshipful, i. e. by Brahman and the 
 other gods;' and Sutra 6 contains no epithet at all. 
 
XCIX, 4. CONCLUSION. 297 
 
 (Vish/m) with a cheerful mind, addressed herself to 
 the goddess (Lakshmi). 
 
 XCIX. 
 
 1. After having seen 6ri (Lakshmi), the goddess 
 of the earth, highly pleased, questioned (in the fol- 
 lowing manner) that goddess, who was stroking the 
 feet of Vish/m, the god of the gods, who was shining 
 with the splendour of her austerities, and whose face 
 was radiant like melted gold. 
 
 2. ' O charming lady ! Thy hands are as beauti- 
 ful as the expanded red lotus. Thou art holding 
 the feet of him whose navel resembles the expanded 
 red lotus. Thou art constantly residing in an abode 
 resembling the expanded red lotus. Thy waist has 
 the colour of the expanded red lotus. 
 
 3. ' Thy eyes resemble blue lotus-flowers ; thy 
 hue is radiant like gold ; thy robe is white ; thy body 
 is adorned with gems ; thy face is radiant like the 
 moon; thou art resplendent like the sun ; thy power 
 is immense ; thou art the sovereign (or producer) 
 of the world. 
 
 4. ' Thou art repose (final liberation), the highest 
 among the (four) objects of human pursuit; thou art 
 Lakshmi ; thou art a support (in danger) ; thou art 
 Sri ; thou art indifference (the freedom from all 
 worldly pursuits and appetites, which is the conse- 
 quence of final emancipation) ; thou art victory ; 
 
 4. The ' four objects of human pursuit ' are, kama, ' desire ' (and 
 its gratification), artha, ' gain,' dharma, ' religious merit,' and moksha, 
 ' final emancipation.' The goddess is called Lakshmi, because 
 she is the aim (lakshyate) of all beings. She is called Srt, because 
 she serves Purushottama (Vishwu), or because she is the resort of 
 all. (Nand.) 
 
298 VISHNU. XCIX, 5. 
 
 thou art beauty ; thou art the splendour (of the sun 
 and moon personified) ; thou art renown ; thou art 
 prosperity ; thou art wisdom ; thou art the power of 
 expression ; thou art the purifier. 
 
 5. 'Thou art the food of the manes; thou art 
 forbearance ; thou art the earth (or the repository 
 of wealth) ; thou art fixity ; thou art the basis (or 
 stability) ; thou art the source of the benefit derived 
 from sacrifices ; thou art highest prudence ; thou 
 art wide-spread renown ; thou art freedom from 
 envy ; thou art the food given to the gods ; thou 
 art mental power ; thou art intelligence. 
 
 6. ' As the first of the gods (Vishwu) pervades 
 the whole aggregate of the three worlds (sky, atmo- 
 sphere, and earth), even so doest thou, O black-eyed 
 bestower of gifts. Yet I inquire for the dwelling, in 
 which thy superhuman power is residing.' 
 
 7. The goddess of the earth having thus spoken 
 to her, Lakshmi, standing by the side of the chief of 
 the gods, enunciated the following answer : ' I am 
 constantly at the side of the brilliant destroyer of 
 Madhu, O goddess, who shinest like gold. 
 
 8. ' But learn from me, where I reside (besides), 
 O support of the world, from the instruction of him, 
 whom I am constantly reflecting upon in my mind, 
 and whom the virtuous call the husband of .Sri, and 
 from my own recollection. 
 
 9. ' I reside in the sun, in the moon, and in the 
 cloudless atmosphere in which the flock of the stars 
 is spread out. (I reside) in that cloud, from which 
 the waters of the rain pour down, in that cloud 
 
 6. Lakshmi is said to pervade everything, like Visrmu himself, 
 because she is his «Sakti, i. e. his energy or active power personi- 
 fied as his wife. (Nand.) 
 
XCIX, 16. CONCLUSION. 299 
 
 which is adorned with Indra's bow, and in that 
 cloud from which the rays of lightning flash forth. 
 
 10. ' (I reside) in bright gold and silver, and in 
 spotless gems and clothes, O goddess of the earth. 
 (I reside) in rows of whitewashed palaces and in 
 temples decorated with the attributes of deities. 
 
 11. '(I reside) in fresh cow-dung, in a noble ele- 
 phant in rut, in a horse exulting in his vigour, in 
 a proud bull, and in a Brahmawa who studies the 
 Veda. 
 
 12. 'I reside in a throne, in an Amalaka 
 (Dhatri) shrub, in a Bel tree, in an umbrella, in a 
 shell (trumpet), in a lotus-flower, in blazing fire, and 
 in a polished sword or mirror. 
 
 13. 'I reside in jars filled with water and in 
 painted (halls), in which there are chowries and 
 fans ; in splendid golden vessels, and in earth 
 recently thrown up. 
 
 14. '(I reside) in milk, butter, fresh grass, honey, 
 and sour milk ; in the body of a married woman, in 
 the frame of an unmarried damsel, and in the frame 
 of (images of) gods, of ascetics, and of officiating 
 priests. 
 
 15. c (I reside) in an arrow, in one who has 
 returned (victorious) from battle, and in one who 
 has fallen on the field of honour and proceeded to 
 a seat in heaven ; in the sound of (repeating) the 
 Veda, in the flourish of the shell (trumpet), in the 
 sacrificial exclamations addressed to the gods and to 
 the manes, and in the sound of musical instruments. 
 
 16. '(I reside) in the consecration of a king, in 
 the marriage ceremony, in a sacrifice, in a bride- 
 groom, in one who has washed his head, in white 
 flowers, in mountains, in fruits, in (islets in the 
 
3oo VISH.VU. XCIX, 17. 
 
 middle of a river and other) pleasant spots, and in 
 large streams. 
 
 17. ' (I reside) in lakes filled with water, in (pure) 
 waters, and in ground covered with fresh grass, in a 
 wood abounding in lotuses (and fruits), in a new- 
 born infant, in a suckling, in one exulting in joy, in 
 a virtuous man, and in one wholly bent upon prac- 
 tising the law. 
 
 18. '(I reside) in a man who observes approved 
 usages, in one who constantly acts up to the sacred 
 law, in one modestly, and in one splendidly attired, 
 in one who keeps his organs of sense and his mind 
 under control, in one free from sin, in one whose 
 food is pure, and in one who honours his guests. 
 
 19. '(I reside) in one who is satisfied with his 
 own wife (and does not covet other men's wives), 
 in one bent upon doing his duty, in one eminently 
 virtuous, in one who refrains from eating too often 
 (i. e. three or four times a day), in one constantly 
 adorned with flowers, in one who associates with 
 such as anoint their limbs with fragrant uneuents, 
 in one who is scented with perfumes (himself), and 
 in one adorned (with bracelets and ear-rings). 
 
 20. ' (I reside) in one habitually veracious, in 
 one friendly towards all creatures, in a married 
 householder, in one forbearing, in one free from 
 wrath, in one skilled in his own business, and in 
 one skilled in other men's business, in one who 
 never thinks of any but propitious things, and in 
 one constantly humble. 
 
 21. * (I reside) in women who wear proper orna- 
 ments always, who are devoted to their husbands, 
 whose speeches are kind, who keep up saving habits, 
 who have sons, who keep their household utensils in 
 
C, 4. CONCLUSION. 3OI 
 
 good order, and who are fond of offering domestic 
 oblations. 
 
 22. '(I reside) in women who keep the house 
 clean (by scouring it, plastering it with cow-dung, 
 and the like), who keep their organs of sense under 
 control, who are not quarrelsome, contented, strictly 
 observing the law, and charitable ; and I always 
 reside in the destroyer of Madhu. 
 
 23. 'I do not remain separated from Purushot- 
 tama * for a single moment.' 
 
 C. 
 
 1. Those among the twice-born who will act 
 according to (the precepts promulgated in) this ex- 
 cellent law-code, which has been proclaimed by the 
 god himself, shall obtain a most excellent abode in 
 heaven. 
 
 2. It purifies from sin, it is auspicious, it leads to 
 heaven, procures long life, knowledge (of the four 
 objects of human pursuit) and renown, and increases 
 wealth and prosperity. 
 
 3. It must be studied, it must be borne in mind, 
 it must be recited, it must be listened too, and it 
 must be constantly repeated at 6Yaddhas by persons 
 desirous of prosperity. 
 
 [4. This most sublime, mysterious collection of 
 doctrines has been proclaimed to thee, O goddess 
 of the earth. In a kindly spirit and for the best of 
 the world (have I promulgated) this body of eternal 
 
 23. ^ee I, 51. 
 C. 2. See XCIX, 4, note. 
 
 4. This last clause I consider, for divers reasons, to be an addi- 
 tion made by a modern copyist. 1. It is not commented upon in 
 
>02 VISHNU. C, 4. 
 
 laws, which is conducive to happiness, the best 
 means of purification, destructive of bad dreams, 
 productive of a great deal of religious merit, and 
 the source of prosperity.] 
 
 Dr. Buhler's copy of the Vai^ayantf. 2. It takes up, without 
 any purpose, the speech of Vish«u, which had been concluded 
 in XCVII, 21. 3. Recommendations to study and recite the 
 laws just promulgated, like those contained in C, 1-3, form the 
 conclusion of several other Dharmarastras. 4. The substantive 
 saubhagyam is used like an adjective. 5. The first part of the 
 whole passage is a detached hemistich. 
 
GENERAL INDEX. 
 
 p. refers to the pages in the Introduction and Notes. 
 
 Adoption, xv, 3-27; xxil, 43. 
 Adultery, v, 40, 41, 192; xxxvil, 
 
 9; Lin, 2, 8. 
 Akshay Ba?, p. 256. 
 Alakananda river, p. 257 seq. 
 Allahabad, p. 256; Lxxxv, 28. 
 Ascetic (religious mendicant), p. 14; 
 
 v, 115, 132, 152; vi, 27 ; vill, 
 
 2; LIX, 16, 27; LX, 26; LXIII, 
 
 36; lxxxi, 18; xcix, 14; duties 
 
 of, xcvi ; female ascetics, p. 
 
 xxiv; xxxvi, 7. 
 Astrologers, in, 75; lxxxii, 7. 
 Atheism, p. xxx ; IX, 31; p. 135; 
 
 xx xvii, 31 ; liv, 15. 
 Auspicious objects, p. xxx ; Lxiii, 
 
 29-33. 
 
 Baramula, p. 256 seq. 
 
 Barbarians (Mle/WAas), XXII, 76 ; 
 
 LXVIII, 49; LXXI, 59; LXXXIV. 
 
 Bathing, directions for, xxviii, 5 ; 
 
 LXIV. 
 
 Benares, p. xxxiii; LXXXV, 28. 
 
 Betwah river, p. 259. 
 
 Body, twelve excretions of the hu- 
 man, xxil, 81; apertures, xxill, 
 51 ; parts, p. xx ; XCVI, 43;9S. 
 
 Brahmawas, rank, duties, and liveli- 
 hood of, 11; lxvii, 31 ; various 
 privileges of, III, 26, 58, 63, 72, 
 73, 76, 96; V, 1-8, 94; IX, 15, 
 23; xxiii, 47; lxvii, 34, &c; 
 objects of royal benevolence, 
 III, 79, 81-84; sanctity of, XIX, 
 20-23 ; various gifts to, xlvi, 
 8; xlix, 2; L, 33 ; lxxxvii, 
 6, &c. 
 
 Buddhists, pp. xxi, xxx, 202, 312. 
 
 Bulls, set at liberty, v, 150 ; lxxxvi; 
 bull's hide of land, V, 181- 183; 
 xcn, 4; bull-fights, lxxi, 29. 
 
 Caste, the four principal castes, I, 47, 
 48, 61, 63; 11; in, 4; xxxii, 18; 
 lxxxiv, 4. Diversity of caste 
 affects the legislation, in, 56-63; 
 v, 19-26, 35-41, 98-104, &c; 
 the legal rate of interest, vi, 2 ; 
 the law of evidence, viii, 15-23; 
 ix, 10-15; the law of inherit- 
 ance, xviii, 1-40; the per- 
 formance of funerals, xix, 1-4 ; 
 the laws regarding impurity, 
 XXII, 1-4, 10-24, 63-65, 73, 84; 
 xxiii, 47, 48 ; the marriage 
 laws, xxiv, 1-8, 28; xxvi ; 
 XXXII, 5; the sacraments, xx vil, 
 6-9, 15-26; the classification of 
 crimes, xxxv, 1 ; xxxvi, 1, 3, 
 6 ; xxxvn, 1 3 ; xxxvm, 1 ; XL, 
 1 ; the law of penance, L, 6-14; 
 Li, 50-58; liv, 2-7, 30; lv, 2; 
 Lvn, 15, 16, &c. ; the acquisi- 
 tion of wealth, 11, 10-15 ; lviii, 
 6-8 ; the sipping of water, lxii, 
 9 ; the reception of guests, 
 lxvii, 34-41. Mixed castes, 
 
 XVI. 
 
 Cows, sanctity of, xxiii, 57-61. 
 Crime, cause of, xxxiii, 1, 2, 6 ; nine 
 
 degrees of, 3-5; xxxiv-xlii ; 
 
 consequences of, XLIV, 1-10; 
 
 unnatural crimes, v, 42, 44; 
 
 xxxvm, 4, 5 ; liii, 3, 4, 7. 
 
 Debts, recovery of, VI, 1, 18-26,40; 
 
 liability for, 27-39; the ' three 
 
 debts,' xxxvn, 29. 
 Dekhan, pp. xxiv, xxx, 257, 258, 
 
 259. 
 Deposits, v, 169-171 ; xxxvi, 3; 
 
 LII, 4. 
 
 Documents, p. xxiv; III, 82; v, 9, 
 
 10, 187 ; vi, 23, 25, 26; vii. 
 
304 
 
 VISHNU. 
 
 Dowry, of a wife, XVII, 18 ; p. 173 ; 
 
 lviii, 9. 
 Dvaraka, p. 258. 
 
 Earth, goddess of the, pp. x, xxviii ; 
 visits Kajyapa, 1, 19-21, 30-32 ; 
 described, 22-29 ; visits and 
 questions Vishwu, 33-46, 48-62 ; 
 is addressed by him, 47, 63-65 ; 
 v, 193; xix, 24; xxii, 93 ; 
 xxiii, 46 ; xlvii, 10; xcvi, 97, 
 98 ; converted into an attend- 
 ant of Vishwu, xcvin, 1-5 ; 
 praises him, 6-101 ; addresses 
 Lakshmi, xcvin, 102-xcix, 6. 
 
 Eating, rules relating to, lxvii, 37- 
 43 ; lxviii. 
 
 Evidence, threefold, VI, 23. 
 
 Excrements, voiding of, lx. 
 
 Father, v, 120; vi, 33, 35; xv, 43- 
 47; xvi, 1, 16; xvii, 1-3,6, 18, 
 20, 23 ; xviii, 43 5 xix, 3, 4; 
 XXI, 12 ; xxii, 33, 34, 86 ; xxiv, 
 38; xxx, 44, 45 ; xxxi, 2-10; 
 xxxvii, 6; xlviii, 20 ; p. 232; 
 lxxiii, 14, 17 *, P- 2 3 8 ; lxxv ; 
 
 LXXXII, 28, 29. 
 
 Food, forbidden, Li. 
 
 Gambling, v, 134, 135; vni, 2; 
 lviii, 11; lxxi, 45; LXXVIII, 
 41. 
 
 Ganges, p. xxx ; xix, 11, 12; xx, 
 23; xxiii, 61; lxiv, 17; p. 248; 
 lxxxv, 10 ; pp. 257, 258. 
 
 Gaya, pp. 256, 257, 259 ; lxxxv, 67. 
 
 Gifts, from kings to Brahmawas, ill, 
 81-84; to a woman from her 
 male relatives, xvii, 18 ; illicit, 
 xxxvii, 12; lvii, 2-8, 14, 15; 
 householder to bestow, LIX, 
 14-18, 26-28; LXVII, 26-46; 
 various gifts and corresponding 
 rewards, lxxxvii, lxxxviii, 
 xc-xcii ; persons unworthy to 
 receive, xciii, 7-10. 
 
 Godavari river, p. 257 ; lxxxv, 42. 
 
 Grants, royal, p. xxi; in, 82, 83. 
 
 Guests, reception of, lxvii, 27-46. 
 
 Gujarat, p. xxvii. 
 
 Gunti river, lxxxv, 43. 
 
 Haridvar, lxxxv, 28. 
 Hells, twenty-one, xliii, 1-22 ; tor- 
 ments inflicted in, 23-45. 
 
 Hermit, p. 14; v, 132; xvii, 15, 16; 
 
 li, 66; lix, 27; p. 194; lx, 
 
 26 ; duties of, xciv, xcv. 
 Himalayas, I, 35; xm, 3 ; pp. 255, 
 
 257 (bis), 258; lxxxv, 65. 
 Homicide and murder, v, 4, n, 
 
 189-191; xxxv, 1; xxxvi, 1, 
 
 2; XXXVII, 13; L, 6-15; LIV, 
 32; LV, 2. 
 Householder, p. 14 ; vi, 38 ; LI, 66 ; 
 lix, 1, 19, 27-30; lx, 26; lxi, 1 ; 
 pp. 224, 228 ; xciv, 1; xcix, 20. 
 
 Idols, v, 174 ; ix, 33 ; xiv, 2 ; xxii, 
 
 53; XXIII, 34; LXIII, 27; LXV, 
 1; LXXI, 60; LXXXII, 8; XC, 
 20-22 ; xcix, 14. 
 Inauspicious objects, p. xxx; LXIII, 
 
 34-38. 
 
 Incest, v, 7 ; xxxiv, 1 ; xxxv, 1 ; 
 xxxvi, 4-7 ; liii, 1. 
 
 Indus river, lxxxv, 50. 
 
 Inheritance, sons legitimate and 
 adopted, xv, 1-29 ; exclusion 
 from participation, 30-39 ; du- 
 ties incumbent upon the heirs, 
 39-47 ; partition of property, 
 xvn, 1-3, 23 ; xviii, 1 -41; col- 
 lateral succession, xvn, 4-17; 
 succession to females, 18-21; 
 indivisible property, 22 ; XVIII, 
 42-44. 
 
 Initiation, xxvn, 15-28; LIV, 26. 
 
 Interest, rate of, vi, 2-5, 7, 10-17 ; 
 on amicable loans, 40 ; lending 
 money at, n, 13 ; XL, 1. 
 
 Judges, in, 73, 74 ! V, 180, 195 ; VII, 
 
 3; ix, 33; xi, 10. 
 Jupiter, planet, xlix, 9. 
 
 Kajmir, pp. xv, 257, 258. 
 
 Kattivar, pp. xv, 258. 
 
 Kings, principal duties of, in, 1-3, 
 44 ; their capital, officers, and 
 income, 4-32, 70-75 ; conduct 
 in peace and war, 33-69, 85-97 ; 
 liberality enjoined in, 76-84 ; 
 documents attested by, 82 ; vn, 
 2, 3 ; may not give evidence, 
 vni, 2 ; inherit unclaimed pro- 
 perty, xvn, 13; are officially 
 pure, xxii, 48, 52. 
 
 Kr/shwa (Kistna) river, p. 259 (bis). 
 
 Kshatriyas, rank, duties, and liveli- 
 hood of, II. 
 
GENERAL INDEX. 
 
 305 
 
 Lakshmi, the consort of Vishwu, 1, 
 43; p. 293; praise of, xcix, 
 1-6 ; her omnipresence, 7-23. 
 
 Law, titles of, p. xxii ; four feet of, 
 lxxxvi, 15. 
 
 Manes, oblations to the, see Srad- 
 dhas. 
 
 Marriage, necessity of, XV, 31; 
 xxiv. 38-41; plurality of wives, 
 XV, 41; xviii, 1-40; xxiv, 
 1-4; xxvi, 1-3 ; intermarriage, 
 p. xxi ; xvi, 2-17; xvin, 1- 
 40; xxiv, 1-8; intermarriage 
 forbidden, xxvi, 4-7; ineligible 
 wives, xxiv, 9-16; eight forms 
 °f> 17-37 ; xvii, 19, 20; cere- 
 mony of, xxii, 32, 53; xxiv, 
 5-8; XXVII, 14; xxxvn, 18; 
 liv, 16; xcix, 16; connubial 
 intercourse, lxix. 
 
 Mind, xxii, 92; lxxii, i, 2, 6, 7 ; 
 xcvi, 96. 
 
 Mother, vi, 31, 32 ; xvi, 2 ; xvii, 7 ; 
 xviii, 34; xxiv, 38; xxxi, 2-10; 
 xxxiv, 1 ; xxxvn, 6 ; xlviii, 
 20; lxxiv, 1; lxxxii, 29. 
 
 Nilgiri hills, lxxxv, 13. 
 
 Oceans, 1, 15 ; LXXXVll, 9. 
 
 Ordeals, p. xxiv; vi, 23; general 
 rules, ix ; ordeal by balance, x ; 
 ordeal by fire, xi ; ordeal by 
 water, xir; ordeal by poison, 
 xiii ; ordeal by sacred libation, 
 
 XIV. 
 
 Orders, the four, 1, 47, 63 ; in, 3 ; 
 lix, 27-29; lx, 26; p. 232. 
 
 Outcasts, vin, 2 ; xv, 32, 35; xvn, 
 22; xxii, 56, 57; xxx, 14; 
 xxxv, 3-5 ; p. 136 (bis) ; xlvi, 
 25 ; LI, n ; Liv, 25; LVII, 3, 4, 
 14; LXXXI, 17; LXXXII, 15, 23. 
 
 Pan^ab, pp. xv, 259. 
 
 Penances, for perjury, VIII, 16, 17 ; 
 LIV, 9; for impurity, XXII, 9-18, 
 58-80; for students, XXVIII, 48- 
 53; xxxii, 9; LI, 43-45; for 
 the nine principal degrees of 
 crime, xxxiv-xlii; various 
 forms of, xlvi-xlviii ; l, 1-5, 
 15-24, &c. ; for homicide and 
 murder, L, 6-14 ; lv, 2, 3 ; for 
 taking life and cutting plants, 
 
 [7] 
 
 L 5 2 5 _ 5°; for tasting forbid- 
 den food, LI, 1-58; for theft, 
 Lli, 1-14; for illicit intercourse, 
 Lin ; for various offences, liv ; 
 for secret sins, lv. 
 
 Phalgu river, lxxxv, 22. 
 
 Physicians, V, 175-177; LI, 10; 
 lxxi, 66 ; lxxxii, 9. 
 
 Pledges, v, 181-184; vi, 2, 5-8. 
 
 Pokur (Pushkara), p. 205 ; lxxxv, 
 1-3; p. 258. 
 
 Possession, v, 184-187. ■ 
 
 Priests, ill, 70; xxiv, 20; xxix, 3, 
 4; lxxxvi, 17; xcvi, 1; xcix, 
 14. 
 
 Property, of minors, &c, in, 65 ; 
 separate property of a woman, 
 xvn, 18 ; three kinds of, lviii. 
 
 Punishment, theory of, in, 90-96; 
 v, 193-196; fines, iv, 14; for 
 capital crimes, v, 1-18; for 
 abuse and assault, 19-39, 60-76; 
 for illicit intercourse, 40-47 ; 
 for theft, &c, 48-59, 77-90; for 
 various offences, 91-182 ; for 
 unjustly accusing a creditor, VI, 
 18. 
 
 Purification, of men and animals, 
 xxii ; of things, xxm. 
 
 Qualities (in philosophy), xcvi, 53; 
 p. 287 ; xcvii, 2, 16, 17. 
 
 Sacraments, 11, 3; p. 106; XXVII, 
 
 1-17, 26. 
 Sacrifices, regular, lix, 1-13; five 
 
 principal, 20-26 ; xciv, 5. 
 Sacrificial fees, I, 8 ; 11, 11 ; XXII, 4, 
 
 16; L, 31 ; LXXIII, 26; Lxxiv, 1 ; 
 
 LXXXVI, 17; XC, 4; XCVI, I. 
 
 Sales, laws of, v, 124-130, 164-166, 
 
 174; xxxvn, 14; li, 12; LIV, 
 
 17-22 ; lviii, 10. 
 Satara, p. 259. 
 Sattee, p. xxix seq.; xx, 39; xxv, 
 
 14. 
 Self-defence, V, 188-190. 
 Shambar, p. 101 ; lxxxv, 21. 
 Sipping water, lxii. 
 Sleep, rules relating to, lxx. 
 Sone river, lxxxv, 33. 
 Sons, legal position of, v, 120; VI, 
 
 32,35,36; xv, 28-43; xvi, 16; 
 
 xvn, 1-3, 23; xviii, 1-40; 
 
 twelve kinds of, xv, 1-27; 
 
 merit of having, 44-47. 
 
o6 
 
 VISI1A 7 U. 
 
 Student, p. 14; v, 132; xvn, 12, 
 
 16; XXII, 44, 85-87; LI, 43- 
 45; LIX, 27; LX, 26; XCVI, 35; 
 
 duties of, xxviii, xxxi, xxxn; 
 
 perpetual, xxv, 17; xxviii, 46; 
 
 study of the Veda, xxx. 
 Suicides, xxn, 47, 56, 58-60. 
 Sureties, v, 121 ; vi, 41-43. 
 Surju river, lxxxv, 32. 
 
 Sraddhas, Sapi«^/ikara«a, xx, 33; 
 xxil, 12-23; Ekoddish/a, xxn, 
 1-11; Nandimukha, p. 92 ; Na- 
 va^raddha, xlviii, 21; regular 
 Sraddhas (Parva«a,&c.),LXXin, 
 lxxvi ; Anvash/aka, lxxiv; 
 special, lxxvii; heavenly re- 
 wards for, lxxviii ; general 
 rules, lxxix-lxxxi ; unfit and 
 fit guests and places, lxxxii- 
 
 LXXXV. 
 
 Sudras, rank, duties, and livelihood 
 of, 11 ; their degraded position, 
 xviii, 5 ; xix, 1-4 ; xxvi, 4-7; 
 xxvii, 9 ; xxviii, 40, &c. 
 
 Taxes, 11, 12 ; III, 16, 22-30. 
 
 Teeth, cleaning the, LXI. 
 
 Theft, III, 66, 67 ; v, 6, 77-90, 136 ; 
 xxxv, 1; xxxvi, 3; xliv, 12- 
 43; XLV, 5, 9-14, 25; xlviii, 
 22; lii; LV, 5; LVIII, II. 
 
 Tolls, in, 16, 31 ; v, 131-133. 
 Travelling, rules relating to, LXIII, 
 
 2-51; LXXI, 69. 
 Treasure-trove, ill, 56-64. 
 Trimbak, p. 257 (bis). 
 Tuhgabhadra, p. 259. 
 
 Vaijyas, rank, duties, and livelihood 
 
 of, 11. 
 Vindhyas, pp. xxvii, 256, 258. 
 
 Week, pp. xxix, xxxii ; lxxviii, 1-7. 
 
 Widow, ' appointment ' of, pp. xxiv, 
 312; xv, 3 ; her right of inherit- 
 ance, xvn, 4 ; self-immolation 
 of, see Sattee. 
 
 Witnesses, v, 120 ; vi, 24 ; vn, 2-4, 
 1 3 ; incompetent, vin, 2-6 ; com- 
 petent, 7-9; p. 312; examination 
 of, 10-39 ; perjury condition- 
 ally sanctioned, 15; false, v, 
 179; vii, 8; vin, 37, 40; x, 
 9 ; xxxvi, 2 ; liv, 9. 
 
 Women, legal position of, vi, 15, 
 30-32, 37; vii, 10; vin, 2; IX, 
 23 ; xv, 2-25 ; xvi, 1, 2 ; xvn, 
 4, 5, 7, 18, 22; xviii, 34, 35 5 
 XXII, 19, 32 ; xxiv, 38-41 ; 
 xxvi; duties of, xxv; xcix, 
 21, 22. 
 
 Yamuna (Jumna), lxxxv, 35. 
 
SANSKRIT INDEX. 
 
 p. refers to the pages in the Introduction and Notes. 
 
 Abhinimrukta, p. xxvii. 
 Abrahmawa, p. 274. 
 Adharma, LXVii, 10. 
 Adityadarjana, xxvn, 10. 
 Adityas, xiv, 2 ; LXIII, 12. 
 Aghamarshawa, 1. hymn of, xxn, 
 
 10 ; lv, 7 ; lvi, 3, &c. ; 2. pe- 
 nance, xlvi, 2-9. 
 Agni, p. 4; xxi, 7; lxvii, 3; lxxiii, 
 
 12, 15 ; p. 234; lxxxix, 1, 2 ; 
 
 xc, 3; xcn, 13. 
 Agnihotra, Lix, 2 ; LXVII, 44 ; 
 
 lxviii, 6. 
 Agnihotrin, lxviii, 6 ; lxxxvii, 6. 
 Agrayarca, lix, 6. 
 Ahina sacrifice, p. 137 ; liv, 25. 
 Akaja, lxvii, 20. 
 Aksha, IV, 8, 9. 
 Akshayyodaka, p. 84. 
 AkshikCtfe, p. 286. 
 A<6arya, xxix, 1. 
 A^Mdaka, p. 261. 
 A£yuta ('eternal'), 1, 60; lxvii, 
 
 2 ; xcviii, 81. 
 Amedhya, p. 102. 
 Amr/ta, 1, 34, 54. 
 Atnsupatta., p. 100. 
 Ahgula, p. 56. 
 Aniruddha, LXVII, 2. 
 Annaprajana, xxvii, 11. 
 Antya, p. 29. 
 Anumati, LXVII, 3. 
 Anvashfakas, lxxiii, 9; lxxiv, 1; 
 
 lxxvi, 1. 
 Apararka, p. xxxii. 
 Apastamba, pp. ix, xiii, xvi, xx, xxii, 
 
 xxiii, xxxi, xxxii, xxxvi. 
 Arbuda, p. 284. 
 Ardra, p. 177. 
 Arsha, 1. p. 106 seq. ; 2. marriage, 
 
 ^xxiv, 18, 21, 31, 35. 
 Aryavarta, p. xxx; lxxxv, 4. 
 
 Ash/akas, lxxiii, 8 ; lxxiv, i ; 
 
 lxxvi, 1. 
 Asuras, 1, 16, 60; lxxiii, 11; p. 250; 
 
 xcviii, 80; Asura marriage, 
 
 xxiv, 18, 24. 
 Ajvins, lxv, 2 ; xc, 24. 
 Atharvajiras, lvi, 22. 
 Atharva-veda, pp. xi, xxxi; v, 191; 
 
 xxx, 37. 
 Atiguru, xxxi, i. 
 Atik/v'/W^ra penance, liv, 30. 
 Atipatakani, p. xxx. 
 Atisantapana penance, xlvi, 21. 
 Atithi, etymology of, lxvii, 34. 
 Atreyi, Atrigotra, p. 133 seq. 
 Avakirwin, xxviii, 52. 
 Avyakta, pp. 286, 289. 
 Ayogava caste, xvi, 4, 8. 
 
 Balatapa, p. 227. 
 
 Bali-offerings, xlix, 3; lix, 24; 
 
 lxvii, 4-22. 
 Bandhu, xvn, 10. 
 Baudhayana, pp. ix, xiii, xvii, xix, 
 
 xx, xxii, xxiii. 
 Bhagavad-gita, pp. xxviii, xxix, 79, 
 
 82, 132, 231, 279. 
 Bhagavat ('venerable'), 1, 18, 61; 
 
 xlix, 1 ; lxv, 1 ; p. 208 ; xc, 3 ; 
 
 xcvn, 10; xcviii, 2, 3. 
 Bhagavata-purawa, p. xxviii. 
 Bhagavatas, p. xxviii. 
 Bharu«</as, lvi, 13. 
 Brahman, I, 1, 50; xx, 13-16, 23; 
 
 xxiv, 33 ; xxviii, 47; xxx, 31; 
 
 xxxi, 7, 10; xlvii, 10; xlix, 8; 
 
 LI, 61 ; lv, 10, 17, 18 ; lx, 1 ; 
 
 lxii, 2, 6; lxvii, 19; p. 256; 
 
 xcn, 7; p. 289; XCVIII, 29, 
 
 37 ; pp. 292, 296 ; Brahma mar- 
 riage, xvii, 19; xxiv, 18, 19, 
 
 29, 33- 
 X 2 
 
3 oS 
 
 VISHiVU. 
 
 Brahma«apriya, p. 293. 
 Brihaspati, xc, 3. 
 
 Dadhikravan, lxv, 12. 
 Daityas, 1, 49 ; xx, 25 ; p. 295. 
 Daiva marriage, xxiv, 18, 20, 30, 
 
 34- 
 Daksha, xlviii, 8. 
 Darjapur«amasa sacrifices, Lix, 4. 
 Dattaka, xv, 18. 
 Devakhata, p. 205. 
 Devapala, pp. xii, xiii, 83, 117, 212, 
 
 213, 215, 233, 234, 261. 
 Dhanvantari, lxvii, 3. 
 Dharawa, iv, 12. 
 Dharawa, p. 281. 
 
 Dharma, x,io; lxvii, 10; xc, 10, 28. 
 Dharma-sutra, pp. ix, xii-xiv, xvi-xx, 
 
 xxv, xxix, xxxii. 
 Dharmajastra (' Institutes of the 
 
 Sacred Law'), p. xxxii ; ill, 70 ; 
 
 VIII, 8; xxx, 38; LXXIII, 16; 
 
 LXXXIII, 8. 
 Dha.tR, etymology of, x, 10. 
 Dinara, p. xxv. 
 Dro/za, p. 101. 
 Drupada-savitri, lxiv, 21. 
 Durga-savitn, lvi, 9. 
 Dvipas, the seven, 1, 15, 16. 
 
 Gandharvas, 1, 17; xxiv, 37; LI, 
 63; xci, 12; Gandharva mar- 
 riage, xxiv, 18, 23, 28, 37. 
 
 Gaweja, pp. xix, xxi. 
 
 Garbha, p. 113. 
 
 Garm/a-pura«a, pp. xxix, 141, 143, 
 281. 
 
 Gathas, p. xvii. 
 
 Gautama, pp. x, xvi, xx, xxxvi. 
 
 Gayatri (Savitri), p. xi; xxn, 10, 
 &c. ; sanctity of, xxviii, 38 ; 
 liv, 26; lv, 1 1-2 1 ; lxiv, 39. 
 
 Goro^ana, p. 105. 
 
 Gosukta, lvi, 18. 
 
 Gotra, p. 106 seq. 
 
 Govinda, p. 9. 
 
 Govrata penance, L, 16-24. 
 
 Guru, p. 13. 
 
 Gagannatha, 1. epithet of Vish«u, 1, 
 
 58; 2. jurist, pp. 62, 64. 
 Ganardana, 1, 19, 31. 
 Gatakarman, xxvii, 4. 
 
 Haradatta, pp. xxxiii, 16, 117, 145, 
 167, 250. 
 
 Hari, 1, 36. 
 
 Hasta, p. 56. 
 
 Hirawyakejin, pp. ix, xiii, xvii. 
 
 Indra (Sakra, Vasava), v, 196 ; xx, 
 23-25; xxx, 6; lxvii, 3, 15; 
 p. 242 ; xc, 3 ; xcix, 9. 
 
 Ishtakas, lxvii, 7. 
 
 Ish/i Vaijvanan, LIX, 10. 
 
 Lvara, p. 199. 
 
 Itihasa (' Epics'), p. xxxii; in, 70; 
 
 XXX, 38; LXXIII, 16; LXXXIII, 
 
 7- 
 
 Katfasa, 1, 54. 
 
 Kaiyata, p. xiv. 
 
 Kala, xx, 21-28. 
 
 Kalapaka, Kalapas, pp. xiv, xxvi. 
 
 Kalpa, 1, 2; xx, 12, 17, 24; xliu, 23. 
 
 Kamadeva, p. 292. 
 
 Kapila, xcvni, 85. 
 
 Karsha, Karshapawa, IV, 13. 
 
 Kashayin, pp. xxx, 202. 
 
 Kajyapa, 1, 20, 21, 30-33; xx, 26; 
 p. 292. 
 
 Katha., Ka/>6as, pp. ix, xiv-xvi, xxv- 
 xxvii. 
 
 KaBdioi, p. XV. 
 
 Ka/Aaka, pp. xi, xii, xiv-xvi, xxv- 
 xxvii, xxxv, 85, 186, 208-210, 
 2I 3> 2 33> 2 3^, 261, 262. 
 
 Kanaka Gr/hya-sutra, pp. xii-xvi, 
 xxvi, xxxi-xxxiii, 83, 86, 117, 
 212, 233, 238, 261, 262. 
 
 Ka/^aka Srauta-sutra, pp. xiii, xiv, 
 xxvi. 
 
 Kayasthas ('scribes'), pp. xxiv, xxx; 
 vii, 3. 
 
 Kejava, 1, 39 ; xlix, 8. 
 
 Kejavanayaka (king), p. xxxiii. 
 
 Kha«<iaparaju, p. 295. 
 
 Kri&kbra. penance, lii, 5 ; LIV, 25 seq. 
 
 K/7/£/£.6ratikri-£/££ra penance, xlvi,i 3. 
 
 Krishwa, p. 9 ; LXXXV, 59 ; xcvin, 
 96. 
 
 Kr/sh«ala, iv, 6, 7. 
 
 Kshiroda (milk-ocean), 1, 32-39. 
 
 Kulliika, pp. xxxv, 17, 27, 51, 52, 
 70, 74 (passim), 75, 96, 100, 
 104, 118, 139, 147, 160, 166, 
 170, 172, 179, 184, 216, 227, 
 241, 246, 250, 274, 280. 
 
 Kumbha, p. 26. 
 
 KiWarin, p. 148. 
 
 Kushma«<^s, p. xi ; vni, 16; lvi, 
 7 ; lxxxvi, 12. 
 
SANSKRIT INDEX. 
 
 509 
 
 Kandala. (Kandala.) caste, origin and 
 position of, xvi, 6, 11, 14. 
 
 ATandra, XCII, 12. 
 
 A"andraya«a penance, various forms 
 of, XLVII. 
 
 Aarakas, pp. xv, xvi, xxvi. 
 
 Aaraka-jakha. See Kanaka. 
 
 Aararcavyuha, pp. xiv, xxv. 
 
 Aarayawiyas, p. xv. See also Ka^as, 
 Kanaka, Kanaka Gr/hya-sutra. 
 
 Aaturyuga, x.\, 10-12; XLIll, 26. 
 
 Lakshmipati, p. 293. 
 
 Madhava, p. 70. 
 
 Madhu, slayer of (Vish«u), I, 40, 
 
 44, 54 ; xcix, 22. 
 Madhvi, Madhuka, Madhvika wines, 
 
 xxii, 82, 83. 
 Madhyama, p. 17. 
 Madyanugata, p. 139. 
 Magadha caste, xvi, 5, 10. 
 Mahabharata, pp. xxviii, xxix, 9, 51, 
 
 81 (bis), 82, 131, 132, 215, 279, 
 
 295; 
 
 Mahabhashya. See Patang-ali. 
 Mahapragapati, p. 292. 
 Maharagas, xcvm, 40, 41. 
 Maharnava, p. xxvii. 
 Mahasantapana penance, xlvi, 20. 
 Mahavrata, 1. penance, L, 1-5; 2. Sa- 
 
 man, lvi, 24. 
 Mahidhara, p. 209, 
 Maireya, xxii, 83. 
 Maitrayawiyas, pp. xvi, xxvi, xxvii. 
 Malina, pp. xxx, 202. 
 Marasa, etymology of, Li, 78. 
 Manava G/v'hya-sutra, pp. xxvi, 213. 
 Manavas, pp. xxv-xxvii. 
 IManava Srauta-sutra, p. xxvi. 
 Manog-na, p. 260. 
 Mantra, 1. epithet ofVishwu, 1, 53; 
 
 2. Mantras in the Vish»u-sutra, 
 
 pp. x-xii ; 3. purificatory, lvi. 
 Manu, 1. code of, pp. ix, xxii-xxvii, 
 
 xxxi; 2. Manus, xx, 24. 
 Manvantara, xx, 1 1 ; xliii, 24. 
 Maruts, lxvii, 13. 
 Masha, iv, 7, 8. 
 Mashaka, IV, 9, 11,12. 
 Medhatithi, pp. 139, 178. 
 Mitakshara. See Vignanejvara. 
 Mitra, lxvii, 3. 
 Mitramijra, p. xxxiii. 
 Mrityu, lxvii, 10. 
 Mulakri£££ra penance, XLVI, 15. 
 
 Nagavana, p. 15. 
 
 Nagna, p. 204. 
 
 Nakshatras, twenty-eight, lxxviii, 
 
 8-35. 
 Namadheya, xxvii, 5. 
 NSaaka, p. xxi. 
 
 NandapawJita, pp. xxxii-xxxvi. 
 Narada-smr/ti, pp. xvi, xxii, xxv. 
 Narayana, 1, 50; pp. 280, 281; 
 
 xcvm, 98. 
 Nastikavr/tti, p. 177. 
 Nirukta. See Yaska. 
 Nishada caste, LI, 14. 
 Nishekakarman, XXVII, 1. 
 Nishka, rv, 10. 
 Niyoga, p. xxiv ; xv, 3. 
 
 Om, xxx, 33; lv, 9-21; xcvm, 6. 
 
 Pakayag-nas, lv, 20; Lix, 1. 
 
 Pa«a, iv, 14. 
 
 Paniagavya, p. 89. 
 
 Paii&ika, lxxiii, 5-9; lxxiv, 1. 
 
 PanHlas, p. xv seq. 
 
 Paraka penance, xlvi, 18. 
 
 Parapurva, p. 91. 
 
 Par«akri^i/^ra penance, xlvi, 23. 
 
 Parjvika, p. 190. 
 
 Pajubandha, lix, 5. 
 
 Pajupatas, pp. xxx, 202. 
 
 Pataka, p. 200. 
 
 Patala, I, 15. 
 
 Pataiig-ali, 1. grammarian, p. xiv; 
 
 2. philosopher, p. 281. 
 Pattra, p. 74. 
 Pavamanis, lvi, 8. 
 Pija^as, 1, 17 ; Li, 73 ; p. 250; Pai- 
 
 Aia marriage, xxiv, 18, 26. 
 Pitr/tarpana, Lix, 23. 
 Pradyumna, lxvii, 2. 
 Pragapati ('the lord of creatures'), 
 
 lv, 18 ; lvii, n; lxii, 1, 6 ; 
 
 lxvii, 3 ; xevi, 1, &c. ; Prag-a- 
 
 patya marriage, xxiv, 18, 22, 
 
 32, 36; Pragapatya penance, 
 
 xlvi, 10. 
 Prakirwaka, p. xxx. 
 Praiara, p. 75. 
 Pra«ayama, LV, 9. 
 Prastha, xc, 1. 
 Pratijakhyas, p. 254. 
 Pravrag-ita, p. xxx. 
 Pravragita, p. xxx. 
 Pukkasa caste, xvi, 5, 9. 
 Puwsavana, xxvii, 2. 
 Punarbhu, xv, 8, 9. 
 
3io 
 
 VISHiVU. 
 
 Pura«a ('Legends'), p. xxxii ; xxx, 
 38; lxxiii, 16; lxxxiii, 7. 
 
 Purusha, xx, 16, 19; lxiv, 28; 
 lxvii, 2 ; pp. 287-289 ; xcvn, 
 i, 7-9; 15, 16; p. 294; xcvin, 
 83, 84. 
 
 Purushasiikta, pp. xi, 156; lv, 6; 
 LVI, 26; LXIV, 23, 28, &C. 
 
 Purushavrata, LVI, 15. 
 
 Purushottama, 1, 51, 58; xcix, 23. 
 
 Pushan, lxxxvi, 9. 
 
 Pustaka, p. xxii seq. ; xviii, 44 ; 
 xxiii, 56. 
 
 Putra, etymology of, XV, 44. 
 
 Rahasya, p. 11. 
 
 Rakshasas, 1, 17 ; p. 250 ; xcm, 12 ; 
 
 Rakshasa marriage, xxiv, 18, 
 
 25. 
 Ramayawa, pp. xiv, 51, 79. 
 Rasatala, 1, 12, 45 ; p. 3. 
 Raurava, p. 140. 
 Revati, xc, 26. 
 Rig-veda, xxx, 26, 34. 
 Rishis, the seven, 1, 16; xx, 26; 
 
 XXIV, 9; XXXVII, 29; XLVII, 
 
 10; XLVIII, 6, 17; LIX, 29; 
 
 lxxi, 83 ; p. 259. Cf. Arsha. 
 Ritv'ig, xxix, 3. 
 Rudra, xlvii, 10; lxxiii, 12; p. 256. 
 
 Sahasa, p. 48. 
 Sakulya. xvn, 11. 
 Samanarshapravara, p. 107. 
 Sama-veda, p. x ; 1, 4, 6 ; xxx, 26, 
 
 36. 
 
 Sawyava, LI, 37. 
 
 Sandhini, p. 167. 
 
 Sarikarshawa, lxvii, 2. 
 
 Sankhya, pp. xxiv, xxviii, 286 seq.; 
 
 xcvin, 86. 
 Santapana penance, xlvi, 19. 
 SapiWa, p. 68; xxii, 5. 
 SapiWikarawa, xx, 33, 34; xxi, 
 
 12-23. 
 Satya, lxvii, 2. 
 Savitri. See Gayatn. 
 Sayawa, pp. 209, 220. 
 Shartiladana, p. 268 seq. 
 Simantonnayana, xxvn, 3. 
 Snataka, pp. 120, 203; duties of a, 
 
 LXXI. 
 
 Soma, 1. god, xxi, 6; lxvii, 3, 18 ; 
 p. 234; lxxxvi, 16 ; 2. Soma- 
 sacrifice, I, 8 ; xxiii, 8 ; Li, 9, 
 25; Liv, 25; Lix, 8, 9, &c. ; 
 
 3. Soma juice or plant, 1, 6; 
 
 Liv, 17; p. 178 seq. 
 Sthanaka, p. 284. 
 Stridhana, xvil, 18. 
 Supra^apati, p. 292. 
 Suras, 1, 16, 60. 
 Surya, XCII, 11. 
 Siita caste, xvi, 6, 13. 
 Suvarwa, iv, 9, 10. 
 Svaminarayawis, p. 202. 
 Svayambhu ('the self-existent'), 
 
 xv, 44 ; Li, 61. 
 Svayamihitalabdha, p. 74. 
 Svayawvara, p. no. 
 
 Sakti, p. 298. 
 
 Sankara, pp. 9, 292, 293, 295 (bis). 
 
 Sesha, 1, 39-41. 
 
 .Sllaphalaka, p. 118. 
 
 Siras, lv, 9. 
 
 SitakriMbra penance, xlvi, 12. 
 
 Siva, p. xxx ; xxxi, 7 ; pp. 258, 295. 
 
 Sn, xcix, 1, 4, 8 ; Sri Hirawyake^i, 
 
 lxvii, 9. 
 Sriphalakr/^'ra penance, xlvi, 16. 
 Sulka, xvil, 18. 
 
 Svapaka caste, p. 29 ; lxvii, 26. 
 Svetadvipa, xlix, 4. 
 
 Taksha, lxvii, 5. 
 
 TaptakrikAbra penance, xlvi, ii. 
 
 Tirtha, 1. place of pilgrimage, 11, 
 16; v, 132; xxiii, 46 ; xxxv, 
 6 ; xxxvi, 8 ; lxxxiii, 9 ; 
 lxxxv; 2. parts of the hand 
 called Tirtha, lxii, 1-4, 6 ; 
 lxiv, 30, 31. 
 
 Trasarewu, IV, 1. 
 
 Treta fires, xxxi, 7, 8; p. 191; 
 Treta Yuga, see Yuga. 
 
 Trimurti, p. xxii. 
 
 Trbza\£iketa, lxxxiii, 2. 
 
 Trisupanza, LVI, 23 ; lxxxiii, 16. 
 
 Tulapurusha penance, xlvi, 22. 
 
 Tushita, xcviii, 47. 
 
 Udakakn&6£ra penance, xlvi, 14. 
 
 Upadhyaya, xxix, 2. 
 
 Upakarman, xxx, 1-3, 24 ; p. 312. 
 
 Upanishads, 1, 9. 
 
 Upataksha, lxvii, 5. 
 
 Uragas, 1, 17. 
 
 Ushwisha, p. 205. 
 
 Utsarga, xxx, 1-3, 25 ; p. 312. 
 
 Vaidehaka caste, xvi, 6, 12. 
 
SANSKRIT INDEX. 
 
 Vanjayanti, p. xxxii. 
 Vaikuw^a, xcvm, 59. 
 Vaijravawa, LXVll, 14. 
 Vauvadeva sacrifice, rules relating 
 
 to the, lix, 13, 22 ; lxvii. 
 Vaitarawi river, p. 141. 
 Va/fospati ('the lord of holy speech'), 
 
 1, 58 ; xcvm, 18. 
 Valguda, xliv, 30. 
 Varadarag-a, p. 70. 
 Varahamihira, pp. xxiii, xxxii. 
 Vardhriwasa, p. 249. 
 Varuwa, lxvii, 3, 11, 17; xci, 2. 
 Vasish//6a, pp. xvi-xx,xxii, xxiii, xxxi. 
 Vastoshpati, lxvii, 3, 11. 
 Vasu, lxxiii, 12 ; p. 235. 
 Vasudeva, 1, 60 ; xlix, 1 ; lxv, 1 ; 
 
 p. 208 ; lxvii, 2 ; XC, 3, 17, 19- 
 
 21 ; xcvn, 10; xcvm, 8. 
 Vasushe>za, 1, 59. 
 Veda, or Vedas collectively, I, 16 ; 
 
 ill, 70; xxii, 90, &c. ; three 
 
 Vedas, p. xxxi; viii, 8; xxxi, 
 
 7 ; lv, 10, &c. ; four Vedas, 1, 
 
 3; xxx, 34-37. 
 Vedahgas, p. xxxii; 1, 16, 53; xxviii, 
 
 35 ; xxix, 1 ; xxx, 3 ; lxxxiii, 
 
 6. 
 
 Vi^nanejvara, pp. xxxii, 62, 70, 74, 
 
 100, 182, 229, 241, 246, 250. 
 Vijvedeva?, lxvii, 3; lxxiii, 27; 
 
 offerings to the, see Vaijvadeva. 
 Vratas of a student, p. 121. 
 Vratin, p. 92. 
 Vratya, XXVII, 27. 
 Vyahr/tis, LV, 9-21; Vyah/v'ti Sa- 
 
 mans, lvi, 12. 
 Vyakarawa ('Grammar'), pp. xxxi, 
 
 4 ; lxxxiii, 7. 
 Vyatipata, lxxvii, 4. 
 
 Ya§-iiavalkya, pp. x, xvi, xx-xxii, 
 
 xxv, xxx, xxxii (bis). 
 Yagur-veda, pp. x, xii-xvi, xxv, xxvi ; 
 
 xxx, 26, 35. 
 Yakshas, 1, 17. 
 Yama, xx, 39; xliii, 32, 33, 37; 
 
 lxiv, 42; lxvii, 16; Yama 
 
 Angiras, xxi, 8 ; p. 234. 
 Yaska, pp. xiv, xvii, xxiii seq. 
 Yatra kva^anotpadita, p. 63 seq. 
 Yatudhanas, lxxiii, ii ; lxxxi, 4. 
 Yoga, pp. xx, xxiv, xxviii ; xcvn, 6. 
 Yoga-jastra, pp. xx, 281. 
 Yuga, xx, 6-12 ; xci, 3. 
 Yugadya, p. 266. 
 
ADDITIONS AND CORRECTIONS. 
 
 I, 17 (p. 4) read Rakshasas — I, 22 (p. 5) for bow read shaft — v, 48 
 (p. 29) and v, 77 (p. 31) for or one read and one — VIII, 9 (p. 49) before 
 one add and approved by both (parties) — xiv, 4 (p. 61) close before an 
 
 — XVIII, 19, 22 (p. 72) for Sudra read Vauya — XVIII, 38 (p. 73) for 
 two parts read eight parts — xxi, 1 (p. 83) ra?i clothes, ornaments, and 
 
 — xxi, 5 (p. 84) for added fuel to read strewed grass round — XXII, 68 
 (p. 94) for head read beard — XXIII, 22 (p. 100) for sesamum read 
 mustard — XXIII, 36 (p. 101) read grain exceeding — XXIII, 38 (p. 102) 
 read cow, trodden or sneezed — xxiv, 7 (p. 106) for whip read goad 
 
 — XXX, 3 (p. 123) irrvert the position of Upakarman and Utsarga — 
 XLIX, 8 (p. 156) ditto of full and new — LI, 57, 58 (p. 169) for left read 
 given. 
 
 Notes: page 12, after -4-9 add (14) and after -16, 17. add M. X, 63; 
 Y. 1, 122 — p. 14, note 1, before -79, 80. add 77, 78. Y. 1, 308, 313. - 78. 
 M. VII, 79. — p. 25, note 1, read 140-146 . . . xlv, L. Add at the end 
 of this note -196. M. VIII, 386 — p. 30 add 52. I have translated the 
 reading pafUajataw, which however is hardly so appropriate as the 
 reading paniajataw, 'fifty' karshapawas. See M. viii, 2, 97 — p. 32 
 add 88. It is perhaps more advisable to translate ' (shall pay) ... (as a 
 fine),' than to supply the above parentheses. The reading of Nand.'s 
 gloss is doubtful — p. 42, 1. 7 from below, after 45 add ; Colebrooke, Dig. ' 
 1, 5.CLXXXV. -37. Y. 11,48. — p. 54 «^ 20, 22. The translation of jirsha 
 by 'fine' rests upon Nand.'s comment — p. 62 add Gautama (xvni, 6) 
 speaks of the appointment of ' one who belongs to the same caste ' 
 (Biihler) ; but the term yonimatra is ambiguous, and may be referred 
 to ' relatives on the mother's side ' as well. — p. 123, note 1, read 34-38 
 and +3-4.7 — p. 131, 17, read The next proverb (18) — p. 132,3, readxxxm 
 
 — p. 138, 35, read XLVII and XLVi, 18. — p. 162 add 5. Thus Nand. 
 Taken as part of a Dvandva compound, vratani would mean 'and the 
 Vratas.' See M. XI, 152 — p. 185, 3 and p. 186, 26 read X, 190 and 
 x, 90. — p. 190 read lix, 1. M. in, 67 — p. 198, 5 add ' ekakara, " one 
 who has one hand only" (Nand.), may also mean " with one hand." ' See 
 Apast. 1, 1, 4, 21 ; Gaut. ix, 11. — p. 202, 36. 1 Professor Max Miiller 
 points out to me, that the Buddhist Bhikshus do 'wear the marks of 
 an order to which they do not belong '-na vidhivat pravraganti. Viewed 
 in this light, Nand.'s interpretation tends to confirm my own, Cf. 
 Apast. 1, 6, 18, 31. 
 
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