57

57. Let him not appoint a (widow who is) mad, ill-conducted, or diseased,

59. Sixteen years (after maturity is the period for appointing a widow);

60. Nor (shall an appointment be made) if the (male entitled to approach the widow) is sickly.

61. Let him approach (the widow) in the muhurta sacred to Pra^apati, (behaving) like a husband, without (amorously) dallying with her, and without abusing or ill-treating her.

62. Let her obtain (the expenses for) food, raiment, baths, and unguents from (the estate of) her former (husband).

63. They declare that a son begotten on (a widow who has) not been (duly) appointed, belongs to the begetter.

56. Gautama XVIII, 4-7. The Gurus intended are the teacher, sub-teachers (upadhyaya), and officiating priests.

57. Ava^am, 'ill-conducted/ may also mean 'out of her mind through grief or any other passion.' The former explanation has been adopted by KrzshTzaparcdita, whom I have followed above.

61. Manu IX, 60. Regarding the muhurta sacred to Pra^apati, see above, XII, 47.

64. If she was (appointed, the child belongs) to both the males connected with the. appointment.

65. No appointment (shall be made) through a desire to obtain the estate.

66. Some say, 'Or, one may appoint (a widow out of covetousness), after imposing a penance.'

6 J. A maiden who has attained puberty shall wait for three years.

68. After three years (have passed), she may take a husband of equal caste.

69. Now they quote also (the following verses): ' But if through a father's negligence a maiden is here given away after the suitable age has passed, she who was waiting (for a husband) destroys him who gives her away, just as the fee which is paid too late to the teacher (destroys the pupil).'

70. ' Out of fear of the appearance of the menses let the father marry his daughter while she still runs about naked. For if she stays (in the house) after the age of puberty, sin falls on the father.'

64. Gautama XVIII, 13. 'To both the males connected with the appointment/ i.e. to the deceased husband for whose sake the appointment is made, and to the natural father of the child, to whom the widow is made over.

65. Colebrooke, Mitakshara II, 1, 11. K/Ysrmaparc<fita thinks that the Sutra forbids an appointment which is made with the inten- tion to secure the estate or a share of the estate of the natural father, from whom the kshetra^-a son inherits also (Ya^avalkya II, 127). But it seems equally probable that it is intended to pre- vent a widow from agreeing to an appointment in order to obtain control over her husband's estate.

66. Krzsh;*apa^ita thinks that the rule refers to all cases of appointment.

67-68. Vishmi XXIV, 40, and note. 70. Gautama XVIII, 23.

71. 'As often as the courses of a maiden, who is filled with desire, and demanded in marriage by men of equal caste, recur, so often her father and her mother are guilty of (the crime of) slaying an embryo; that is a rule of the sacred law.'

72. ' If the betrothed of a maiden die after she has been promised to him verbally, and by (a libation of) water, but before she was married with (the reci- tation of) sacred texts, she belongs to her father alone.'

J3. * If a damsel has been abducted by force, and not been wedded with sacred texts, she may lawfully be given to another man; she is even like a maiden.'

74. ' If a damsel at the death of her husband had been merely wedded by (the recitation of) sacred texts, and if the marriage had not been consummated, she may be married again.'

75. The wife of an emigrant shall wait for five years.

76. After five years (have passed), she may go (to seek) her husband.

yy. If for reasons connected with spiritual or with money matters she be unwilling to leave her home, she must act in the same manner as if (her husband were) dead.

78. In this manner a wife of the Brahma^a caste who has issue (shall wait) five years, and one who has no issue, four years; a wife of the Kshatriya caste who has issue, five years, and one who has no issue, three years; a wife of the Vai^ya caste who

71. Colebrooke IV, Dig. XVI; Dayabhaga XI, 2, 6; Ya^a- valkya I, 64.

75-76. Colebrooke IV, Dig. CLVI, where the Sutras have been altered intentionally; Gautama XVIII, 15-12.

has issue, four years, and one who has no issue, two years; a wife of the 6Mra caste who has issue, three years, and one who has no issue, one year.

79. After that among those who are united (with her husband) in interest, or by birth, or by the funeral cake, or by libations of water, or by descent from the same family, each earlier named person is more venerable than the following ones.

80. But while a member of her family is living, she shall certainly not go to a stranger.

81. Let the Sapmafas or the subsidiary sons divide the heritage of him who has no heir of the first- mentioned six kinds.

82. On failure of them the spiritual teacher and a pupil shall take the inheritance.

83. On failure of those two the king inherits.

84. But let the king not take (the estate) of a Brahma^a.

85. For the property of a Brahma^a is a terrible poison.

86. ' Poison they do not call the (worst) poison; the property of a Brahma/za is said to be the (most destructive) poison. Poison destroys only one person, but the property of a Brahma^a (him who takes it) together with sons and grandsons.'

79. The persons intended are, (1) brothers united in interest with her husband and other coparceners, (2) separated brothers of the husband, (3) separated blood-relations of the husband within six degrees, (4) separated blood-relations of the husband within fourteen degrees, and (5) persons bearing the same family name or, in the case of Brahma^as, descended from the same IZishi.

81. Gautama XXVIII, 21; Vishmi XVII, 10. The subsidiary sons are those mentioned above, 26-38, who under ordinary cir- cumstances do not inherit; see also above, Sutra 39, and Gautama XXVIII, 34.

82. Apastamba IT, 6, 14, 3. 83-84. Vishmi XVII, 13.

8 J. He should give it to men who are well versed in the three Vedas.

1. They declare that the offspring of a.Sttdra and of a female of the Brahma^a caste becomes a Kandala,

2. (That of a.Sudra and) of a female of the Ksha- triya caste, a Varna,

3. (That of a S&dra. and) of a female of the Vai^ya caste, an Antyavasayin.

4. They declare that the (son) begotten by a Vai^ya on a female of the Brahma^a caste becomes a Ramaka,

5. (The son begotten by the same) on a female of the Kshatriya caste, a Pulkasa.

6. They declare that the (son) begotten by a Kshatriya on a female of the Brahma^a caste becomes a Suta.

7. Now they quote also (the following verse): 1 One may know by their deeds those who have been begotten secretly, and to whom the stigma of springing from unions in the inverse order of the castes attaches, because they are destitute of virtue and good conduct.'

4. Krzsh#apa«/ita reads Romaka, 'a Roman,' for Ramaka, and the B. MS. supports him. The other MSS., including I. O. 913, give the reading adopted above. I prefer it, as there is no reason to assume that the Vasish/^a Dharnmastra belongs to the late period when the Hindus had become aware of the existence of the Roman empire. On the other hand, it may be urged that Romaka is a correction which would easily suggest itself to a Pandit, who was unable to find a parallel passage in which the word Ramaka occurs.

8. (Children) begotten by Brahma^as, Kshatriyas, and Vai^yas on females of the next lower, second lower, and third lower castes become (respectively) Ambash^as, Ugras, and Nishadas.

9. (The son of a Brahma^a and) of a ^udra woman (is) a Parasava.

10. They declare that the condition of a Parana va is that of one who, though living, is (as impure) as a corpse.

11. Some call that ^udra race a burial-ground.

12. Therefore (the Veda) must not be recited in the presence of a £udra.

13. Now they quote also the (following) verses, which Yama proclaimed:

' The wicked.5udra-race is manifestly a burial- ground. Therefore (the Veda) must never be recited in the presence of a.Sudra/

14. ' Let him not give advice to a.Sudra, nor what remains from his table, nor (remnants of) offerings (to the gods); nor let him explain the holy law to such a man, nor order him (to perform) a penance/

15. 'He who declares the law to such a man, and he who instructs him in (the mode of) expiating (sin), sinks together with that very man into the dreadful hell, (called) Asawvrzta/

16. 'If ever a worm is produced in an open wound (on his body), he shall purify himself by the Pra/a- patya penance, and give gold, a cow, (and) a garment as presents (to Brahma^as)/

10. I omit the words Java iti mn'takhyS, 'a corpse is another name for one who has died/ as an interpolation.

11. Apastamba I, 3, 9, 9. 12. Vishmi XXX, 14. 14-15. Identical with Manu IV, 80-81.

16. A Pr%apatya penance, i. e. a YLrikkhxa, see below, XXI, 20.

17. Let him not approach a wife of the Lucira caste after he has built the fire-altar for a 6rauta- sacrifice.

18. For a 6*udra-wife who belongs to the black race, (is espoused) for pleasure, not in order to fulfil the law.

1. The particular duty of a king is to protect (all) beings; by fulfilling it (he obtains) success (in this world and in the next).

2. Those learned (in the sacred law) declare that to be free from fear and pity is, indeed, a life-long sacrificial session (sattra, to be performed by the king).

3. Therefore let him appoint a domestic priest to (perform the rites) obligatory on the order of householders.

4. It is declared in the Veda, ' A realm where a Brahma^a is appointed domestic priest, prospers; '

5. For thus both (the special duties of a king and those of a householder) will be fulfilled,

6. And (the king alone is) unable (to do both).

7. Let the king, paying attention to all the laws of countries, (subdivisions of) castes (^ati) and families, make the four castes (var/za) fulfil their (respective) particular duties.

The verse belongs rather to the section on penances, and seems to have been entered here merely because it stood in Yama's text with the other two, and the author, to use a homely Indian com- parison, ' did not disdain to catch a fish, though he went to fetch water.'

8. Let him punish those who stray from (the path of duty).

9. But punishment must be awarded in cases of assault and abuse after (due consideration of) the particular place and time (where and when the offence was committed), of the duties, age, learning (of the parties), and the seat (of the injury),

10. In accordance with (the precepts of) the (sacred) records and with precedents.

11. Let him not injure trees that bear fruit or flowers.

12. (But) he may injure them in order to extend cultivation and (for sacrifices).

1 3. The measures and weights of objects necessary for households must be guarded (against falsification).

14. Let him not take property for his own use from (the inhabitants of) his realm.

15. The measures and price (of sudh property) only shall be liable to deductions (in the shape of taxes).

9. Gautama XII, 51. Kri'shnapandita. has two Sutras instead of one, and reads the second himsokrosayoh kalpa^. The majority of the MSS. have, however, kalpa(^), which I consider to be a mistake for kalpya^, 'must be awarded.'

11. Vishmi V, 55-56. The meaning of the Sutra is that the king is to punish those who commit such acts.

12. The explicit permission to cut down trees for sacrificial purposes is given Vishmi LI, 63.

14-15. The translation of these two Sutras is not certain, because the words nihara and naiharika are not found elsewhere in the sense which has been attributed to them here. Still I think it very probable that Krzsrmapam/ita's explanation nirhara and nirhare sadhu is right, and that the king is exhorted not to take the property of his subjects by force, but to levy taxes according to the value or the measure of the articles sold. [14] H

17. On the march against the enemy the army which consists of companies of ten, shall be able to perform a double (duty).

18. In every (camp) there shall be places where water is distributed.

19. Let him make one hundred men at the least engage in battle.

20. The wives (of slain soldiers) shall be pro- vided for.

22. A ferry shall be taken away (from a river) in which there is no water.

23. A 6rotriya is free from taxes, (and so are) a servant of the king, one who has no protector,

1 6. The Sutra has been left out, as the text is corrupt, and I am unable to suggest any emendation. Krzsrmapaw^ita's explanation is not worth giving.

17. 'The army which consists of companies of ten,' i.e. the lowest subdivision of which consists of ten parts, viz. one elephant, one chariot, two horsemen, and three foot soldiers. Such a body is called a patti. The larger divisions, like the senamukha, 'battalion,' &c, are formed by three, nine, or twenty-seven pattis. Though I am unable to adduce any positive proof for it, vaha must, according to the connexion in which it stands, be a synonym of patti. ' The double duty ' of the army is, according to Krishnapandita., marching and fighting.

2 1. The Sutra is utterly corrupt, and cannot be restored with the help of the MSS. at my disposal. It probably referred to the amount of duties to be levied on goods sold in the market.

22. The meaning of the Sutra seems to be, that on those rivers, where the water either runs off or is very low during the dry season, the ferrymen must not be allowed to exact a toll from people cross- ing without their help. Such a rule would not be superfluous, as most Indian rivers are perfectly fordable between December and June, but impassable without boats in the other five months.

23. Apastamba II, 10, 26, 10, 12-17; Manu VIII, 394. Krishna,-

one who has left (the order of householders), an infant, a very aged man, a young man (who studies), and pradatas;

24. (Moreover widows) who return to their former (family), unmarried maidens, and the wives of servants,

25. He who swims with his arms (across a river in order to escape payment of a toll at a ferry) shall pay one hundred times (the amount due).

26. No taxes (shall be paid) on the usufruct of rivers, dry grass, forests, (places of) combustion, and mountains;

27. Or those who draw their subsistence from them may pay (something),

28. But he shall take a monthly tax from artisans.

29. And when a king has died, let him give what is required for the occasion.

pandita, correctly points out that, though according to I, 43, all Brah- mawas are to be free from taxes, the <Srotriya or Vaidik is mentioned once more in order to show that a king, however distressed, must not take anything from him (Manu VII, 133). Krzsh«apa«<fita reads instead of pradatas, pradataraA, ' very liberal men/ Manu loc. cit. exempts 'those who confer great benefits on priests of eminent learning' from paying taxes. His emendation would, there- fore, be acceptable if the word pradatsU did not occur in the same connexion above, XI, 7.

25. I read with the majority of the MSS. bahubhyamuttaraw^a- tagunaw dadyat.

26. Kmrmaparcdita explains daha, ' (places of) combustion/ by agni, ' fire.' I am not certain what he means thereby. To me it seems most probable that Vasish^a intends ' a place of cremation ' (dahasthala), though it is just possible to refer the expression to the jungle fires, which the aboriginal tribes light in the forests, in order to sow their Nagli in the ground manured by the ashes.

29. Knsh^apaw^ita refers this and the following five Sutras to

30. It is hereby explained that (his) mother (must receive) maintenance.

31. Let the king maintain the paternal and maternal uncles of the chief-queen,

33. The wives of the (deceased) king shall receive food and raiment,

34. Or if they are unwilling, they may depart.

35. Let the king maintain eunuchs and madmeji,

37. Now they quote also a verse proclaimed by Manu, which refers to duties and taxes, ' No duty (is paid) on a sum less than a Karshapa^a, there is no tax on a livelihood gained by art, nor on an infant, nor on a messenger, nor on what has been received as alms, nor on the remnants of property left after a robbery, nor on a.Srotriya, nor on an ascetic, nor on a sacrifice/

the case where a king has conquered a foreign country; compare also Vishmi III, 47-48. I think that Sutras 30-31 conclusively show that these rules are intended to regulate the conduct of a king on the death of his predecessor and his own accession to the throne.

34. Knsh«apa#dfita thinks that the queens unwilling to accept a bare subsistence may go wherever they like. I think the word used in the text points rather to their becoming ascetics.

35. This rule refers apparently to eunuchs and insane persons left with money, but without near relatives, with whom they are united in interest. Vishmi III, 65.

37. I translate the one word julka by ' duties and taxes.' The term has a great many different meanings in the law books, and is in this verse apparently used in two senses. Knsh;zapa#</ita is of a different opinion, and thinks that the persons named are free from paying a julka in case they trade. The chief objection is that trading ascetics and £rotriyas are not known to the ancient writers, though they are common enough in modern India.

38. A thief becomes free from guilt by entering (the royal presence) after (his deed and asking to be punished).

39. But according to some (lawyers) he (who is caught) with weapons in his hands, with stolen goods in his possession, or covered with wounds is proved (to be a criminal).

40. In case (a criminal) worthy of punishment is allowed to go free, the king shall fast during one (day and one) night;

41. (And) his domestic priest during three (days and) nights.

42. If an innocent man is punished, the domestic priest (shall perform) a Ys.rikkhr2. penance;

43. (And) the king (shall fast) during three (days and) nights.

44. Now they quote also (the following verses): ' The slayer of a learned Brahma/za casts his guilt on him who eats his food; an adulterous wife on her (negligent) husband; a student and a sacrificer on an (ignorant) teacher (and officiating priest); and a thief on the king (who pardons him).'

45. ' But men who have committed offences and have received from kings the punishment (due to them), go pure to heaven, and (become) as holy as the virtuous/

46. ' The guilt falls on the king who pardons an

38. This Sutra apparently alludes to a penitent thief who con- fesses his crime and asks for punishment; see below, XX, 41.

39. Manu IX, 270; Narada V, 29-33 (Jolly). As given in the MSS. and by Kr«sh«apa»<Ata, the Sutra is doubtlessly corrupt. I read vra^asampanno vyapadish/a>^.

offender. If he causes him to be slain, he destroys sin in accordance with the sacred law/

47. ' It is ordained that kings become at once pure (by bathing) when they have done acts causing death. They are likewise (pure while engaged in business) not causing death. Time is the reason for that.'

48. And with reference to this (matter) they quote a verse proclaimed by Yama, ' No taint of impurity, forsooth, falls on kings, on those engaged in practising vows, or on those engaged in the per- formance of sacrificial session (sattra); for (the first) are seated on the throne of Indra, (and the others) are always equal to Brahman.'

1. A penance (shall be performed) for an offence committed unintentionally.

2. Some (declare that it shall be performed) also for (a fault) committed intentionally.

3. ' The spiritual teacher corrects the learned; the king corrects the evil-minded; but Yama, the son of Vivasvat, forsooth, punishes those who offend secretly/

4. And among those (sinful persons), let him who slept at sunrise stand during the (following) day and recite the verse sacred to Savitrz.

48. Identical with Manu V, 93. ■ Those engaged in practising vows' are, according to Kulluka and Knshwapawafita, students learning the Veda.

XX. 1-2. Manu XI, 45; Ya^wavalkya III, 226. 4. ■ Among those/ i. e. the sinful men (enasvina^) enumerated above, 1, 18; Vishmi LIV, 11.

5. Let him who slept at sunset remain in a sitting posture during the (next) night, likewise (reciting the Gayatrl).

6. But let a man with deformed nails or black teeth perform a Krikkhra, penance of twelve days' duration.

7. He whose younger brother married first shall perform a Krikkkra. penance during twelve days, marry and take to himself even that (woman whom his brother wedded).

8. Now he who has taken a wife before his elder brother shall perform a Krikkkvdi penance and an Atikrikkhrdi penance, give (his wife) to that (elder brother), marry again, and take (back) the same (woman whom he wedded first).

9. The husband of a younger sister married before her elder sister shall* perform a Krikkkvdi penance during twelve days, marry and take to him that (elder sister).

10. The husband of an elder sister married after the younger one shall perform a Y^rikkhra penance and an Axfarikkkxa. penance, give (his wife) to that (husband of the younger sister and marry again).

6. Regarding the Krikkkra. penance, see below, XXI, 20.

7-8. Vishmi LIV, 16. According to Krz'sh«apa^ita both brothers shall perform penances. The elder brother shall marry after his penance is finished. The younger one shall offer his wife to the elder, in order to atone for the slur put upon the elder. The latter shall accept her for form's sake and return her to the younger brother, who must once more wed her. Regarding the Atikrik&faa. penance, see below, XXIV, 2.

10. Vishrcu LIV, 1 6. Kr**sh«apa»<fita thinks that he should marry another wife, but adds that others say that, after offering his wife to the husband of the younger sister and receiving his permission, he should wed her once more.

ii. We shall declare below (the penance pre- scribed for) him who extinguishes the sacred fire.

12. He who has forgot the Veda (by neglecting to recite it daily), shall perform a KriJii&ra, penance of twelve days' duration, and again learn it from his teacher.

13. He who violates a Guru's bed shall cut off his organ, together with the testicles, take them into his joined hands and walk towards the south; wherever he meets with an obstacle (to further pro- gress), there he shall stand until he dies.

14. Or, having shaved all his hair and smeared his body with clarified butter, he shall embrace the heated (iron) image (of a woman). It is declared in the Veda that he is purified after death,

15. The same (expiation is prescribed if the offence was committed) with the wife of the teacher, of a son, and of a pupil.

16. If he has had intercourse with a female (who is considered) venerable in the family, with a female friend, with the female friend of a Guru, with an Apapatra female, or with an outcast, he shall per- form a Y^rikkkrdi penance during three months.

17. The same (penance must be performed) for eating food given by a K&ndSla. or by an outcast. Afterwards the initiation (must be performed) once more; but the tonsure and the rest may be omitted.

n. See below, XXI, 27. 12. Vishmi LIV, 13.

13. Gautama XXIII, 10. 14. Gautama XXIII, 9, 11.

1 6. Krzsrmapa^ita explains sakhim, ' a female friend,' by ' a woman who has affection (for the offender), i. e. a sister and so forth.' Apapatras are low-caste people, whose vessels must not be used; see Apastamba I, 1, 3, 25, note.

18. And with reference to this (matter) they quote a verse proclaimed by Manu, ' The tonsure, (the tying on of) the sacred girdle, (the wearing of) a staff, and the begging of alms, these acts may be omitted on a second initiation.'

19. If (a Brahma^a) intentionally (drinks) other spirituous liquor than that distilled from rice, or if he unintentionally (drinks) spirituous liquor extracted from rice (sura), he (must perform) a Krikkhva. and an Atikrikkhra., and, after eating clarified butter, be initiated again.

20. The same (expiation is prescribed) for swal- lowing ordure, urine, and semen.

21. If a Brahma^a drinks water which has stood in a vessel used for (keeping) spirituous liquor, he becomes pure by drinking, during three days, water (mixed with a decoction) of lotus, Udumbara, Bilva, and Pala^a (leaves).

22. But a Brahma/za who repeatedly (and in- tentionally partakes) of liquor extracted from rice, shall drink (liquor of) the same (kind) boiling hot. ' He becomes pure after death.'

23. We will declare (who must be considered) the slayer of a learned Brahma/za (bhni/zahan). He is called Bhru/zahan who kills a Brahma/za or destroys an embryo (the sex of) which is unknown.

24. ' For embryos (the sex of) which is unknown

18. Identical with Manu XI, 152, and Vishmi LI, 5. 19-20. Manu XI, 151; Vishwu LI, 2. Regarding the other of liquors, see Manu XI, 95-96.

23. Gautama XXII, 13. It must be understood a real Brah- ma«a who knows the Veda is meant.

24. ' Therefore they offer burnt-oblations for the production of males/ i. e. they perform the Puwsavana, one of the sacraments;

become males; therefore they offer burnt-oblations for the production of males.'

25. Let the slayer of a learned Brahma/za kindle a fire and offer (therein the following eight oblations, consisting of portions of his own body),

26. The first (saying), ' I offer my hair to Death, I feed Death with my hair;' the second (saying), 1 I offer my skin to Death, I feed Death with my skin f the third (saying), ' I offer my blood to Death, I feed Death with my blood;' the fourth (saying), 1 I offer my flesh to Death, I feed Death with my flesh;' the fifth (saying), ' I offer my sinews to Death, I feed Death with my sinews;' the sixth (saying), ' I offer my fat to Death, I feed Death with my fat; ' the seventh (saying), ' I offer my bones to Death, I feed Death with my bones;* the eighth (saying), ' I offer my marrow to Death, I feed Death with my marrow.'

27. (Or) let him (fight) for the sake of the king, or for the sake of Brahma^as, and let him die in battle with his face turned (to the foe).

28. It is declared in the Veda, '(A murderer) who remains thrice unvanquished or is thrice defeated (in battle) becomes pure.'

29. 'A sin which is openly proclaimed becomes smaller.'

see e.g. Awalayana I, 13. The Sutra is marked as a quotation, and probably belongs to some Vedic work.

25. Apastamba I, 9, 25, 12. 27. Gautama XXII, 8.

29. Taken by itself the Sutra would seem to refer to the maxim that a free confession reduces the guilt of the offender (Manu XI, 228). But on account of the next Sutra it is necessary to assume, with Knsh«apa«^ita, that half the guilt of a crime, of which another man justly accuses an offender, falls on the accuser, while the

30. To this (effect) they quote also (the following verse): ' By saying to an outcast, "O thou outcast!" or to a thief, "O thou thief!" a man incurs a guilt as great as (that of the offender). (If he) falsely (accuses anybody of such offences), his guilt will be twice as great.'

31. In like manner having slain a Kshatriya, he shall perform (a penance) during eight years,

32. For (killing) a Vaisya during six (years), 2,3. For (killing) a 6udra, during three (years),

34. For killing a female of the Brahma^a caste who is an Atreyi, and a Kshatriya or a Vaisya, engaged in a sacrifice (the same penance must be performed as for killing a learned Brahma^a).

35. We will explain (the term) Atreyt. They declare that she who has bathed after temporary uncleanness is an Atreyi.

36. ' For if (the husband) approaches her at that (time), he will have offspring.'

offender's guilt becomes less by the publication of his misdeed. It is, however, not improbable that the text is here defective, and one or several Sutras have been left out.

31. Vishmi L, 12. The text is here evidently defective. The Sutra or Sutras left out must have contained the description of another penance for the murder of a Brahmawa, which is mentioned in nearly all the Smrz'tis (see Vishmi L, 1-6, 15, and the parallel passages). Its chief conditions are, that the murderer is to live separate for twelve years, and to subsist on alms given by people who are acquainted with his crime. Without such an additional rule this and the following Sutras are utterly unintelligible.

32. Vishmi L, 13. 33. Vishmi L, 14. 34. Vishmi L, 7, 9.

36. The author means to say that the word atreyt is derived from atra, ' at that time/ and the verb i, ' to approach.' The ety- mology is worthy of the Nirukta.

37. (For killing a female of the Brahma^a caste) who is not an Atreyl, (the penance prescribed) for the murder of a Kshatriya (must be performed),

38. (For killing) a female of the Kshatriya caste, (the penance prescribed) for the murder of a Vaisya,

39. (For killing) a female of the Vai^ya caste, (the penance prescribed) for the murder of a.5udra.

40. (For killing) a female of the ^udra caste (let him perform) during one year (the penance prescribed for the murder of a Brahma/za).

41. If a man has stolen gold belonging to a Brahma^a, he shall run, with flying hair, to the king, (exclaiming) 'Ho, I am a thief; sir, punish me! ' The king shall give him a weapon made of Udumbara wood; with that he shall kill himself. It is declared in the Veda that he becomes pure after death.

42. Or (such a thief) may shave off all his hair, anoint his body with clarified butter, and cause himself to be burnt from the feet upwards, in a fire of dry cowdung. It is declared in the Veda that he becomes pure after death.

43. Now they quote also (the following verses): * Hear, (how) the bodies of those who having com- mitted various crimes died a long time ago, and were (afterwards) born again, are (marked);'

41. Vishmi LII, 1-2. Krz'shttapawdita remarks that ^ulapam explains audumbaram, ' made of Udumbara wood/ by ' made of copper,' and that the weapon intended is a club. The last remark is probably true, as the parallel passages of the other Smn'tis state that the thief is to take a club to the king, with which he is to be struck.

44. ' A thief will have deformed nails, the mur- derer of a Brahma/za will be afflicted with white leprosy, but he who has drunk spirituous liquor will have black teeth, and the violator of his Guru's bed will suffer from skin diseases.'

45. Property received from outcasts, after forming alliances with them either by (teaching) the Veda (and by sacrificing) or by marriage, must be relin- quished. Let him not associate with such (men).

46. It is declared in the Veda that (he who has associated with outcasts) becomes pure by reciting the Sawhita (of his Veda), proceeding in a northerly direction and fasting.

47. They quote also (a verse) to this (effect), 'A sinner is liberated from guilt by tormenting his body, by austerities, and by reciting the Veda; he becomes also free by bestowing gifts. That has been declared in the Veda.'

1. If a.Stidra approaches a female of the Brah- ma^a caste, (the king) shall cause the.Sudra to be tied up in Virata grass and shall throw him into a fire. He shall cause the head of the Brahma^i to be shaved, and her body to be anointed with butter; placing her naked on a black donkey, he shall cause her to be conducted along the highroad. It is de- clared that she becomes pure (thereby).

XXL 1-5. Gautama XXIII, 15. Krzshtfapa^ita reads, instead of pr&syet, ' he shall throw/ prajyet, and explains it by dahayet, 4 he shall cause to be burnt.' It must be understood that these

2. If a VaLsya approaches a female of the Brah- ma^a caste, (the king) shall cause the Vai^ya to be tied up in Lohita grass and shall throw him into a fire. He shall cause the head of the Brahma/zi to be shaved, and her body to be anointed with butter; placing her naked on a yellowish donkey, he shall cause her to be conducted along the highroad. It is declared in the Veda that she becomes pure (thereby).

3. If a Kshatriya approaches a female of the Brahma/za caste, (the king) shall cause the Ksha- triya to be tied up in leaves of.Sara grass and shall throw him into a fire. He shall cause the head of the Brahma^l to be shaved, and her body to be anointed with butter; placing her naked on a white donkey, he shall cause her to be conducted along the highroad. It is declared in the Veda that she becomes pure (thereby).

4. A Vaisya who offends) with a female of the Ksha- triya class (shall be treated) in the same manner,

5. And a.Sudra (who offends) with females of the Kshatriya or VaLsya castes.

6. If (a wife) has been mentally unfaithful to her husband, she shall live on barley or rice boiled in milk during three days, and sleep on the bare ground. After the three days (have expired), the (husband) shall offer eight hundred burnt-oblations, (reciting) the Savitri (and the Mantra called) Siras, while she is immersed in water. It is declared in the Veda that she becomes pure (thereby).

extreme punishments are to be inflicted in particularly bad cases only.

6. • Afterwards in order to purify her who is immersed in water, i. e. has plunged into water, he shall offer eight hundred, i. e. (such)

7. If (a wife) has held an (improper) conversation (with another man), she must perform the same penance during a month. After (the expiration of) the month, (the husband) shall offer four times eight hundred burnt-oblations, (reciting) the Savitri (and the Mantra called) 6nas, while she is immersed in water. It is declared in the Veda that she becomes pure (thereby).

8. But if (a wife) has actually committed adultery, she shall wear during a year a garment smeared with clarified butter, and sleep on a mat of Kara grass, or in a pit filled with cowdung. After (the ex- piration of) the year, (the husband) shall offer eight hundred burnt-oblations, (reciting) the Savitri (and the Mantra called).Siras, while she is immersed in water. It is declared in the Veda that she becomes pure (thereby).

9. But if she commits adultery with a Guru, she is forbidden (to assist her husband) in (the fulfil- ment of) his sacred duties.

10. But (these) four (wives) must be abandoned, (viz.) one who yields herself to (her husband's) pupil or to (his) Guru, and especially one who attempts

a number of burnt-oblations with the -Siras, i. e. (the words) " Om, ye waters, who are splendour, juice, and ambrosia," &c., which are joined to the Gayatri.' — K/Yshrcapaw^ita. The -Siras, or 'head,' is again mentioned below, XXV, 13; see also Vish/zu LV, 9. This and the following two rules refer to offences committed with males of equal caste.

9. Ya^wavalkya I, 70. Colebrooke IV, Dig. LXXVI, where a different reading, vyavayatirthagamanadharmebhya^, has been adopted, and the Sutra has been combined with the next. The first clause may also be translated, ' If she actually commits adul- tery, (and especially) if she converses with a Guru/

10. Colebrooke loc. cit.; Manu IX, 80; Ya^lavalkya I, 72.

the life of her lord, or who commits adultery with a man of a degraded caste.

ii. That woman of the Brahma/za caste who drinks spirituous liquor, the gods will not admit (after death) to the same abode with her husband; losing all spiritual merit she wanders about in this world and is born again as a leech or a pearl-oyster.

12. The wives of Brahma^as, Kshatriyas, and Vaisyas who commit adultery with a.5udra may be purified by a penance in case no child is born (from their adulterous intercourse), not otherwise.

13. (Those who have committed adultery) with a man of lower caste shall perform a KrzMkra. penance, succeeded by one, two, or three A'andraya/zas.

14. Faithful wives who are constantly pure and truthful (reside after death) in the same abodes with their husbands; those who are unfaithful are born as jackals.

15. Half the body of the husband falls if his wife

11. Colebrooke IV, Dig. CXIII, where jukari, 'a sow,' is read instead of juktika, ' a pearl-oyster/

13. Manu XI, 178. Kn'shwapaw^ita states correctly that Hn- drayawottaram, 'succeeded by one, two, or three ^andrayawas/ may also mean ' following one, two, or three A'andrayawas/ and that the number of A'andrayaTzas to be performed depends on the caste of the person with whom the adultery was committed. Thus a Brahmawl must perform one YLrikkhra. and one A'andrayawa for adultery with a Kshatriya, one Krtkkkra. and two A^andraya^as for adultery with a Vaijya, and one KrikMra. and three Aandrayawas for adultery with a *Sudra. His view that the rule refers to wives who commit the sin without intent or against their will, is open to doubt. It is probably an alternative, to be adopted in lighter cases, for the public punishment prescribed above, XXI, 1-3. Regarding the A^andrayawa, see below, XXIV, 44.

14. Colebrooke IV, Dig. CVIII; Manu V, 164-165.

drinks spirituous liquor. No purification is pre- scribed for the half which has fallen.

16. If a Brahma^a unintentionally commits adul- tery with the wife of a Brahma^a, (he shall perform) a Krikkhrdi penance in case (the husband) fulfils the religious duties (of his caste), and an Atikr^^ra penance in case (the husband) does not fulfil his religious duties.

17. The same (penances are prescribed) for Kshatriyas and Vai^yas (for adultery with women of their respective castes).

18. If he kills a cow, let him perform, during six months, a l&rikkkra. or a Taptakr^^ra, dressed in the raw hide of that (cow).

1 9. The rule for these two (penances is as follows):

20. ' During three days he eats in the day-time (only), and during the (next) three days at night (only), he subsists during (another) period of three days on food offered without asking, and (finally) he fasts during three days.' That is a Y^rikkhrz. penance.

21. ' Let him drink hot water during three days; let him drink hot milk during the (next) three days; after drinking during (another) period of three days hot clarified butter, he shall subsist on air during the (last) three days/ That is a Taptak^^ra penance.

22. And he shall give (to a Br&hma/za) a bull and a cow.

23. Now they quote also (the following verse): ' Through killing a spotted deer, a he-goat, and

20. Vishau XLVI, 10. 21. Vishwu XLVI, 11.

23. The above translation follows the commentary of Kn'shwa-

a bird three maladies (befal men), viz. jealousy, hunger, and old age; (therefore) let him (who is guilty of such an offence) perform (a penance) during ninety-eight (days).'

24. Having slain a dog, a cat, an ichneumon, a snake, a frog, or a rat, let him perform a Krz&Mra. penance of twelve days' duration, and give something (to a Brahma^a).

25. But having slain a quantity of boneless ani- mals, equal to the weight of a cow, let him perform a YLrikkhxa. penance of twelve days' duration, and give something (to a Brahma/za).

26. But (the same penance must be performed) for each single (slain animal) that possesses bones.

27. He who extinguishes the (sacred) fires shall perform a }Lrikkhra. penance of twelve days, and cause them to be kindled again (by priests engaged for the occasion).

28. He who falsely accuses a Guru shall bathe, dressed in his clothes, and ask his Guru's pardon. It is declared in the Veda that he becomes pure by the Guru's forgiving him.

29. An atheist shall perform a YLrikkkYa. penance of twelve days' duration, and give up his infidelity.

paw^ita, who further states that the penance to be performed shall consist of a diet of barley gruel. I feel by no means certain that his interpretation, especially that of the last clause, is correct. Possibly ash/anavatim aharet may mean 'he shall offer ninety-eight oblations.'

25. Gautama XXII, 21. 'Something' means eight handfuls of grain. 26. Gautama XXII, 22.

28. Vishnu LIV, 14; Yag-navalkya III, 283. 29-30. Vishmu LIV, 15.

30. But he who receives subsistence from infidels (shall perform) an Atikrikkkva. penance (and not repeat his offence).

31. (The rule applicable to) a seller of Soma has been explained hereby.

32. A hermit, on violating the rules of his order, shall perform a Krikkkra penance of twelve days' duration, and continue (the observances obligatory on him) in a great forest.

S3. Ascetics, (offending in the same manner) as hermits, shall perform for a protracted period (the vow of regulating the quantity of their food according to) the growth of the moon, and shall again be initiated, in accordance with (the rules of) the Insti- tutes applicable to them.

1. Now, indeed, man (in) this (world) speaks an untruth, or sacrifices for men unworthy to offer a sacrifice, or accepts what ought not to be accepted, or eats forbidden food, or practises what ought not to be practised.

33. The penance prescribed appears to be similar to the Kan- drayawa. The offender must eat one mouthful on the first lunar day, two on the second, and so forth. But it is not clear for how long a period the rule is to be observed. The Sutra is interesting as it furnishes corroborative evidence for Pacini's statement (IV, 3, no) that Bhikshu-sutras which contained the rules applicable to Bhikshus formerly existed.

XXII. 1. As this chapter is almost identical with and probably copied from Baudhayana III, 10, and Gautama XIX, the division of the Sutras has not been made in accordance with Krishna- pa^ita's commentary, but agrees with that of the chapter in Gautama's Dharmasastra. The notes to the translation of the

2. They are in doubt if he shall perform a penance for such (a deed), or if he shall not do it.

3. (Some) declare that he shall not do it,

5. (The correct view is, that) he shall perform (a penance), because it is enjoined in the revealed texts,

6. ' He who offers a horse-sacrifice conquers all sin, he destroys the guilt of the murder of a Brahma^a/

7. (Moreover), ' Let an AbhLrasta offer a Gosava or an Agnish/ut-sacrince.'

8. Reciting the Veda, austerity, a sacrifice, fasting, giving gifts are the means for expiating such a (blamable act).

9. (The purificatory texts are) the Upanishads, the Vedantas, the Sa^hita-text of all the Vedas, the (Anuvakas called) Madhu, the (hymn of) Aghamar-

latter work must be consulted for the explanation of the more difficult passages.

5-7. The text appears here to be corrupt. After Sutra 5, BaudMyana III, 10, 6 (Gautama XIX, 7), Puna^ stomena ya^-eta puna^ savanamayantiti vi^ayate, ' It is declared in the Veda, " Let him offer a Puna^stoma-sacrifice, (those who offer it) again come to partake of (the libations of) Soma," ' has been left out. This omission caused the insertion of the words tasmaMrutinidar.ranat [dawanat, Bh. F.], (' because it is enjoined in the revealed texts,') at the end of Sutra 5. The proof that the sixth Sutra of Baudha- yana has been accidentally omitted is furnished by the fact that several MSS. of Vasish/^a read iti ka. after yo 'jvamedhena ya^ate (Vas. XXII, 6). This ka has no meaning, except if another Vedic passage preceded Sutra 6. In order to escape this difficulty, Krzsrmapa«</ita writes yo '^vamedhena ya^ata iti, and begins the next Sutra with iti kz.} which he explains by 'moreover.'

9. Kmrmapa/zdita gives before 'Vedantas' another word veda- daya/5, which he explains by ( the Vedas, Smrz'tis, and Purawas.'

sha#a,the Atharvasiras,the (Anuvakas called) Rudras, the Purusha-hymn, the two Samans called Ra^a^a and Rauhmeya, the Kushma/zdas, the Pavamanis, and the Savitrl.

10. Now they quote also (the following verse): * He who performs once in each season the offerings to Vaiivanara and Vratapati and the Pavitresh/i sanctifies ten ancestors.'

1 1. To live on milk alone, as if one were fasting, to eat fruit only, (to live on) barley gruel prepared of a handful of grain, to eat gold, to drink Soma (are modes of subsistence which) purify.

12. All mountains, all rivers, holy lakes, places of pilgrimage, the dwellings of /sushis, cowpens, and temples of the gods (are) places (which destroy sin).

13. A year, a month, twenty-four days, twelve days, six days, three days, a day and a night are the periods (for penances).

14. These (acts) may be optionally performed when no (particular penance) has been prescribed,

15. (Viz.) for great sins difficult (penances), and for trivial faults easy ones.

1 6. The Krikkkrdi and the Atikrikkhrz (as well as) the Aandraya/za are penances for all (offences).

Chapter XXIII. 1. If a student has approached a woman, he shall slay in the forest, in a place where four roads meet,

10. Krzshwapa^ita takes the last word dajapurusham to mean ten ancestors and ten descendants.

11. ' As if one were fasting/ i. e. in small quantities. — Kr/'sh«a- pa«</ita.

(kindling) a common fire, an ass for the Rakshas (the goblins),

2. Or he may offer an oblation of rice (/£aru) to Nirrzti (the goddess of hell).

3. Let him throw into the fire (four oblations consisting) of that (sacrificial food, saying), 'To Lust svaha; to him who follows his lust svaha; to Nir- rttl svaha; to the divine Rakshas svaha.'

4. If, before returning home (from his teacher, a student) voluntarily defiles himself, sleeps in the day-time, or practises any other vow (than that of studentship), the same (penance must be performed).

5. If he has committed a bestial crime, he shall give a white bull (to a Brahma/za).

6. The guilt incurred by a bestial crime with a cow, has been explained by the (rule regarding) the killing of a female of the ^udra caste.

7. A student breaks his vow by performing funeral rites,

8. Excepting those of his mother and his father.

9. If a (student) is sick, he may eat, at his pleasure, all that is left by his teacher as medicine.

10. If (a student) who is employed by his teacher (to perform some duty), meets with his death, (the teacher) shall perform three Kri&Mra. penances.

9. The object of the Sutra is to permit during sickness a relax- ation of the rules regarding forbidden food. Hence a sick student may eat honey, meat, &c.

10. Ya§7iavalkya III, 283. 'Meets with his death,' e.g. is killed by a wild animal or a snake, while collecting fuel in the forest.

11. If a student eats meat which has been given to him as leavings (by his teacher), he shall perform a KrzM/zra penance of twelve days' duration, and afterwards finish his vow.

12. The same (penance must be performed) if he eats food given at a 6raddha or by a person who is impure on account of a recent death or birth.

13. It is declared in the Veda, that honey given without asking does not defile (a student) of the Va^asaneyi-^akha.

14. For him who committing suicide becomes an Abhi^asta, his blood-relations (sapi/z^a) shall not perform the funeral rites.

15. He is called a suicide who destroys himself by means of wood, water, clods of earth, stones, weapons, poison, or a rope.

16. Now they quote also (the following verse): ' The twice-born man who out of affection performs the last rites for a suicide, shall perform a iTandra- ya/za penance together with a Taptakrz/cVt^ra.'

1 7. We shall describe the ATandraya/za below.

18. A fast of three days (must be performed) for resolving to die by one's own hand.

1 1. Manu XI, 159; Ya^Tavalkya III, 282; see also Apastamba's discussion on the subject, I, 1, 4, 5.

13. This Sutra may also mean, 'It is declared that, according to the Vag-asaneyaka, honey given (to a student) without his asking for it does not defile him.' But a parallel passage of Devala, which Kr/sh/zapa/z^ita quotes, makes, I think, the version given above appear preferable. In either case the passage is explained by the fact that, according to the -Satapatha-brahma/za,.SVetaketu, one of the great teachers of the White Ya^ur-veda, strongly pleaded for the use of honey; see Weber, Indische Studien X, 123 seq.

16. Visrmu XXII, 58-59. 17. See below, Sutra 45.

19. 'He who attempts suicide, but remains alive, shall perform a KriJk&Ara. penance during twelve days. (Afterwards) he shall fast for three (days and) nights, being dressed constantly in a garment smeared (with clarified butter), and suppressing his breath, he shall thrice recite the Aghamarsha^a;'

20. Or, following the same rule, he may also frequently recite the Gayatri;

21. Or, having kindled a fire, he may offer clarified butter with the Kushma;/das.

22. 'And the guilt (of) all (offences) excepting mortal sins is removed thereby.'

23. Now he may also sip water in the morning, thinking of (the Mantra), ' May fire and wrath and the lords of wrath protect me/ &c, and meditating on his sin; (then) he may mutter the Vyahrztis that end with satya (truth), prefixing (the syllable) Om (to each), or he may recite the Aghamarsha^a.

24. If he touches a human bone to which fat still adheres, he becomes impure during three (days and) nights;

25. But (on touching a bone) to which no fat adheres, a day and a night,

26. Likewise if he has followed a corpse (to the burial-ground).

27. If he passes between men reciting the Veda, he shall fast during a day and a night.

28. (Those who recite the Veda) shall sprinkle each other with water and stay away (from their houses) during three (days and) nights.

22. Regarding the efficacy of the KushmaWa texts, see above, XXII, 9.

23. The text occurs Taitt. Ar. X, 24, 1. 24-25. ManuV, 87; Vishmi XXII, 75.

29. (The same penance must be performed) for a day and night, if a dog, a cat, or an ichneumon pass quickly (between those who recite the Veda).

30. If he has swallowed the flesh of a dog, a cock, a village pig, a grey heron, a vulture, a Bhasa, a pigeon, a man, a crow or an owl, (he must) fast during seven days, (and thus) empty his entrails; (afterwards he must) eat clarified butter, and be initiated again.

31. 'But a Brahma^a who has been bitten by a dog, becomes pure, if he goes to a river that flows into the ocean, (bathes there), suppresses his breath one hundred times, and eats clarified butter.'

32. 'Time, fire, purity of mind, water, looking at the sun, and ignorance (of defilement) are the six means by which created beings are purified.'

33. It is declared in the Veda that, on touching a dog, a i£a^ala, or an outcast, he becomes at once pure, if he bathes, dressed in his clothes.

34. If (while reciting the Veda) they hear noises

30. Vishmi LI, 3-4; Gautama XXIII, 4-5; Manu XI, 157. The Sutra is badly corrupted in Krishnapanditas edition. I read kahka instead of vanka, leave out vayasa after bhasa, and change kakolukanaw sadane to kakolukamawsadane. The latter change is absolutely necessary; firstly, because the penances for killing dogs and men have been given above; secondly, because the word manu- sha requires a noun which it qualifies at the end of the compound; thirdly, because the penance which is prescribed, fasting until the entrails are empty, is absurd for murder, but appropriate for eating forbidden food; and fourthly, because the parallel passages of other Smntis actually do prescribe it for eating the flesh of excessively impure animals and for cannibalism. The change of am a. to ana is a very common mistake in Devanagari MSS.

31. Vishmi LIV, 12. 32. Vishmi XXII, 88. 33. Apastamba I, 5, 15, 16.

made by outcasts or iTaWalas, they shall sit silent and fasting during three days;

35. Or if they repeat that (text of the Gayatrl) at least one thousand times, they become pure; thus it is stated in the Veda.

36. By this rule (the penance to be performed by) those who teach or sacrifice for vile men has been explained. It is declared in the Veda that they become pure by also relinquishing the fees (which they received).

37. By this same (rule the penance prescribed for) an Abhi^asta, (one accused of a heinous crime,) has been explained.

38. (If he has been accused of) killing a learned Brahma/za, let him subsist during twelve days on water (only), and fast during (another) twelve days.

39. If he has falsely accused a Brahma^a of a crime which causes loss of caste, or of a minor offence which does not cause loss of caste, he shall subsist during a month on water (only), and con- stantly repeat the (Rikas called),5uddhavatls;

40. Or he may go to bathe (with the priests) at (the conclusion of) a horse-sacrifice.

41. By this (rule the penance for) intercourse with a female of the A"a^ala caste has been declared.

42. Now (follows the description of) another Krikkkrdi penance, applicable to all (men), where (the rule given above) has been altered.

43. On one day (let him eat) in the morning (only), on the (following) day at night (only), on the (next) day food given without asking, and on the (fourth) day (let him) fast; the succeeding (three) periods of

36. Vishmi LIV, 25, 28. 38. Ya^avalkya III, 287.

39. Ya^lavalkya III, 286. 41. Vishmi LIII, 5, 6.

four days (must be passed) in the same manner. Wishing to show favour to the Brahma/zas, Manu, the chief among the pillars of the law, has thus described the Sisukrz&Mra (the hard penance of children) for infants, aged, and sick men.

44. Now follows the rule for (the performance of) the Aandraya/za (lunar penance).

45. On the first day of the dark half (of the month) let him eat fourteen (mouthfuls), let him diminish the (number of) mouthfuls (each day by one), and conti- nue in this manner until the end of the fortnight. In like manner let him eat one mouthful on the first day of the bright half, and (daily) increasing (the number of) mouthfuls, continue until the end of the fortnight.

46. Meanwhile let him sing Samans, or mutter the Vyahmis.

47. A month during which he thus performs a A^andraya^a, the ifo'shis have called by way of laudation, 'a means of purification ' (pavitra). It is prescribed as an expiation of all (offences) for which no (special penance) has been mentioned.

1. Now (follows the description of) an Atikrik- khxz. penance.

2. Let him eat as much as he can take at one (mouthful, and follow the rules given) above for a Kri&Mra., (viz.) to eat during three days in the morning, (during another three days) in the evening, (during further three days) food given without

44-47. Vish/zu XL VII. It must be understood that during the bright half of the month the number of mouthfuls must be increased every day by one.

XXIV. 1-2. Gautama XXVI, 18-19. ' Above/ i. e. XXI, 20.

asking, and to fast during the last three days. That is an Atikrz/£/£/£ra.

--3, A KrztiMra, penance (during the performance of which one) subsists on water (only is called) a K rikkkr&XAkrikkhra..

4. The peculiar observances (prescribed during the performance) of ULrikkhva. penances (are as follows):

5.- -Having cut his nails, (the performer) shall cause hfs beard and all his hair to be shaved off, excepting the ey^jprows, the eyelashes, and the lock at the top of the head% (wear) one garment only; he shall eat blameless food; what one obtains by going to beg once (is called) blameless food; he shall bathe in the morning, at noon, and in the evening; he shall carry a stick (and) a waterpot; he shall avoid to speak to women and 6udras; carefully keeping himself in an upright or sitting posture, he shall stand during the day, and remain seated during the night.' Thus speaks the divine VasishMa.

6. Let him not instruct in these Institutes of the sacred law anybody but Jiis son or a pupil who stays (in his house at least) for a year.

7. The fee (for teaching it) is one thousand (pa^as), (or) ten cows and a bull, or the worship of the teacher.

Chapter XXV. 1. I will completely explain the purification of those whose guilt has hot been made public, both from great crimes and for minor offences.

3. Gautama XXVI, 20; see also Vishmi XLVI, 13-14. 4-5. Gautama XXVI, 6, 8 j Vishmi XLVII, 24-25.

6. The MSS. read in the beginning of this Sutra, satayanudeti or satayatudeta, while Krz'srmapa;zdlta, probably as a guess, writes satapa nudati. I do not think that his correction is satisfactory, and propose in its stead, sa tadyadetad (dharma^astram).

2. A penance prescribed in (the section on) secret (penances) is for an Agnihotrin, an aged and a learned man, who have subdued their senses; but other men (must perform the expiations) described above.

3. Those constantly engaged in suppressing their breath, reciting purificatory texts, giving gifts, making burnt-oblations, and muttering (sacred texts) will, undoubtedly, be freed from (the guilt of) crimes causing loss of caste.

4. Seated with Kusa, grass in his hands, let him repeatedly suppress his breath, and again and again recite purificatory texts, the Vyahrztis, the syllable Om, and the daily portion of the Veda.

5. Always intent on the practice of Yoga, let him again and again suppress his breath. Up to the ends of his hair and up to the ends of his nails let him perform highest austerity.

6. Through the obstruction (of the expiration) air is generated, through air fire is produced, then through heat water is formed; hence he is internally purified by (these) three.

7. Neither through severe austerities, nor through the daily recitation of the Veda, nor through offering sacrifices can the twice-born reach that condition which they attain by the practice of Yoga.

8. Through the practice of Yoga (true) knowledge is obtained, Yoga is the sum of the sacred law, the practice of Yoga is the highest and eternal austerity; therefore let him always be absorbed in the practice of Yoga.

5. The MSS. read at the end of this verse, tapas tapyatam utta- mam, while Kmrmapa«<fita gives tapas tapyat tu uttamam. The correct reading is probably tapas tapyatu uttamam.

9. For him who is constantly engaged in (reciting the syllable) Om, the seven Vyahrztis, and the three- footed Gayatri no danger exists anywhere.

10. The Vedas likewise begin with the syllable Om, and they end with the syllable Om, the syllable Om is the sum of all speech; therefore let him repeat it constantly.

11. The most excellent (portion of the) Veda, which consists of one syllable, is declared to be the best purificatory text.

12. If the guilt of all sins did fall on one man, to repeat the Gayatri ten thousand times (would be) an efficient means of purification.

13. If, suppressing his breath, he thrice recites the Gayatri together with the Vyahmis together with the syllable Om and with the (text called) ^iras, that is called one suppression of breath.

1. If, untired, he performs three suppressions of his breath according to the rule, the sins which he committed during a day and a night are instantly destroyed.

2. Seated during the evening prayer, he removes by (three) suppressions of his breath all guilt which

9. I read with the MSS. bhayaw for bhave.

13. Identical with Vish/m LV, 9. Regarding the text called.Siras, see above, XXI, 6.

XXVI. 1. The verb dharayet, 'performs/ seems to be used in order to indicate that, according to the Yogasastra, three Prawa- ydmas make one Dharawd; see Yag-navalkya III, 201.

2-3. Regarding the position at the Sandhya prayers, see also above.

he incurred during the day by deeds, thoughts, or speeches.

3. But standing during the morning prayer, he re- moves by (three) suppressions of his breath all guilt which he incurred during the night by deeds, thoughts, or speeches.

4. But sixteen suppressions of breath, accompanied by (the recitation of) the Vy&hrztis and the syllable Om, repeated daily, purify after a month even the slayer of a learned Brahma^a.

5. Even a drinker of spirituous liquor becomes pure, if he mutters the (hymn seen) by Kutsa, ' Apa na/£ sosukad agham,' and (the hymn seen) by Vasish- tkdi (which begins with the word) ' Prati,' the Mahitra (hymn), and the,5uddhavat!s.

6. Even he who has stolen gold becomes instantly free from guilt, if he once mutters (the hymn begin- ning with the words) 'Asya vamasya' and the •Sivasa^kalpa.

7. The violator of a Gurus bed is freed (from sin) if he repeatedly recites the (hymn beginning) ' Havish pantam a^aram ' and that (beginning) ' Na tarn awha^' and mutters the hymn addressed to Purusha.

8. Or plunging into water he may thrice mutter the Aghamarsha^a. Manu has declared that the (effect is the) same as if he had gone to bathe at a horse-sacrifice.

4. Identical with Manu XI, 249; see also Vishmi LV, 2. -5. Identical with Manu XI, 250. The Vedic texts mentioned are Rig-veda I, 97, 1; VII, 80; X, 185; VIII, 84, 7-9.

6. Manu LI, 251. The Vedic texts alluded to are Rig-veda I, 164; and an Upanishad.

7. Identical with Manu XI, 252. The Vedic texts mentioned are Rig-veda X, 88; X, 126; X, 90.

9. An offering consisting of muttered prayers is ten times more efficacious than a sacrifice at which animals are killed; a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) one thousand times.

10. The four Pakaya^las and those sacrifices which are enjoined by the rules of the Veda are all together not equal in value to the sixteenth part of a sacrifice consisting of muttered prayers.

11. But, undoubtedly, a Brahma^a reaches the highest goal by muttering prayers only; whether he perform other (rites) or neglect them, he is called a Brahma^a who befriends all creatures (maitra).

12. The sins of those who are intent on muttering prayers, of those who offer burnt-oblations, of those who are given to meditation, of those who reside in sacred places, and of those who have bathed after performing the vows called.Slras, do not remain.

13. As a fire, fanned by wind, burns brighter, and (as its flame grows) through offerings (of butter), even so a Brahma^a who is daily engaged in

9. Manu II, 85; Vish/m LV, 19. The term arambhaya^wa, translated by ' an offering at which animals are slain/ is taken by Knshwapa/wflta to mean pa/^aya^a, ' an offering consisting of Vedic mantras recited aloud.' The word may be taken in several ways, but the various reading vidhiya^tla in Manu's verse induces me to adopt the translation given above.

10. Identical with Manu II, 86, and Vishmi LV, 20. Regarding the four Pakaya^as, see Professor Jolly's note on Vishnu. In my opinion the four classes of rites huta, ahuta, prahuta, and pra- jita are meant.

12. 'After performing the vows (called) -Siras/ i.e. those which are known in the Upanishads, which are called agnidharazza and so forth, and whose head (jiras) consists in the worship of the teacher. — Knsh/zapaMta. Mu«</aka Upanishad III, 2, 10.

muttering sacred texts shines with a brilliant lustre.

14. The destruction of those who fulfil the duty of daily study, who constantly restrain themselves, who mutter prayers and offer sacrifices has never been known (to happen).

15. Let him who is desirous of purification repeat, though he be charged with all sins, the divine (Gaya- tri), at the most one thousand times, or one hundred times as a medium (penance), or at least ten times (for trivial faults).

16. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a Vaiiya and £ildra by their wealth, the highest among twice-born men by muttered prayers and burnt-oblations.

1 7. As horses (are useless) without a chariot, as chariots (are useless) without horses, even so austerity (is useless) to him who is destitute of sacred learn- ing, and sacred learning to him who practises no austerities.

18. As food mixed with honey, or honey mixed with food, even so are austerities and learning, joined together, a powerful medicine.

19. No guilt taints a Brihma^a who possesses learning, practises austerities, and daily mutters sacred texts, though he may constantly commit sinful acts.

1. If a hundred improper acts, and even more, have been committed, and the (knowledge of the)

14. Manu IV, 146. XXVII. 1-2. Manu XI, 247. [14] K

Veda is retained, the fire of the Veda destroys all (the guilt) of that man just as a (common) fire con- sumes fuel.

2. As a fire that burns strongly consumes even green trees, even so the fire of the Veda destroys one's guilt caused by (evil) deeds.

3. A Brahma/za who remembers the Rig-veda is not tainted by any guilt, though he has destroyed these (three) worlds and has eaten the food of all, (even of the most sinful) men.

4. If (a Brahma^a) relies on the power of the Veda, he cannot find pleasure in sinful acts. Guilt (incurred) through ignorance and negligence is de- stroyed, not (that of) other (intentional offences).

5. If a hermit subsisting on roots and fruit prac- tises austerities in a forest, and (a householder) recites a single Rik, the merit of the acts of the one and of the other is equal.

6. Let him strengthen the Veda by (studying) the Itihasas and Pura^as. For the Veda fears a man of little learning, (thinking) ' He will destroy me/

7. The daily recitation of the Veda and the per- formance, according to one's ability, of the series of Mahaya^as quickly destroy guilt, even that of mortal sins.

8. Let him daily perform, without tiring, his par- ticular rites which the Veda enjoins. For if he does that according to his ability, he will reach the most blessed state.

9. Through sacrificing for wicked people, through teaching them, through intermarrying with them, and through receiving gifts from them, (learned)

8. ' The most blessed state,' i. e. final liberation, or moksha.

Brahma^as do not contract guilt, for (a learned Brahma^a) resembles a fire and the sun.

10. I will now declare the purification prescribed for (eating) food, regarding which doubts have arisen, whether it may be called fit to be eaten or not. Listen to my words!

ii. Let a Brahma/za drink during three days the astringent decoction of the Brahmasuvar^ala plant, unmixed with salt or pungent condiments, and (a de- coction of) the 6ankhapushpi plant, together with milk.

12. Let him drink water, after boiling in it Palasa and Bilva leaves, Kusa grass, and (leaves of) lotuses and Udumbara trees; after three days and no more he becomes pure.

13. (Subsisting) during one day on each (of the following substances), cow's urine, cowdung, milk, sour milk, butter, and water in which Kusa grass has been boiled, and fasting on the seventh day purify even (him who fears that he has partaken of the food of) a.Svapaka.

14. He who lives during five days on cow's urine, cowdung, milk, sour milk, and clarified butter, is purified by means of (that) Pa#/£agavya, (the five products of the cow.)

15. He who, in accordance with the rule, uses barley (for his food), becomes pure even by ocular proof. (For) if he is pure, those (barley grains) will be white, if he is impure they will be discoloured.

16. (If he makes) three morning meals of food

12. Vishmi XLVI, 23. I read abho^yabho^yasa^nake.

15. The rule is described by Vish/m XLVIII.

16. The meaning of the Sutra is that each mode of subsistence is to be continued during three days.

fit for a sacrifice and three evening meals in like manner, and if food given without asking (is his subsistence) in the same manner, (he will thus per- form) three fasts.

1 7. Now if he is in haste to make (himself pure), (let him) subsist on air during a day, and pass the night standing in water; (that penance) is equal to a Pra^apatya (KrtJb&Ara).

18. But if at sunrise he mutters the Gayatrl eight thousand times, he will be freed from all mortal sins, provided he be not the slayer of a Brahma^a.

19. He, forsooth, who has stolen (the gold of a Brahma^a), has drunk spirituous liquor, has slain a learned Brahma/za, or has violated his Guru's bed, will become free from all (these) mortal sins if he studies the Institutes of the sacred law.

20. For unlawful acts, for unlawful sacrifices, and for great sins (let him perform) a Krz&Mra. and a ATandraya^a, which destroy all guilt.

21. Let him add daily one mouthful (to his food) during the bright (half of the month), let him dimi- nish it (daily by one mouthful) during the dark (half), and let him fast on the new-moon day; that is the rule for the A"andraya/2a (or lunar penance).

Chapter XXVIII. 1. A woman is not defiled by a lover, nor a Brah- mawa by Vedic rites, nor water by urine and ordure, nor fire by consuming (impure substances).

18. Ash/asahasram, ' eight thousand times/ may also mean ' one thousand and eight times/

XXVIII. 1. 'Is not defiled by a lover/ i.e. does not become irrevocably an outcast, but may be restored to her position after

2-3. A wife, (though) tainted by sin, whether she be quarrelsome, or have left the house, or have suf- fered criminal force, or have fallen into the hands of thieves, must not be abandoned; to forsake her is not prescribed (by the sacred law). Let him wait for the time of her courses; by her temporary uncleanness she becomes pure.

4. Women (possess) an unequalled means of purification; they never become (entirely) foul. For month by month their temporary uncleanness removes their sins.

5. Women belong first to three gods, Soma (the moon), the Gandharva, and Fire, and come after- wards into the possession of men; according to the law they cannot be contaminated.

6. Soma gave them cleanliness, the Gandharva their melodious voice, and Fire purity of all (limbs); therefore women are free from stains.

7. Those versed in the sacred law state that there are three acts (only) which make women outcasts, (viz.) the murder of the husband, slaying a learned Brah- ma/za, and the destruction of the fruit of their womb.

8. A calf is pure when the milk flows, a bird when it causes fruit to fall, women during dalliance, and a dog when he catches a deer.

9. Pure is the mouth of a goat and of a horse, pure is the back of a cow, pure are the feet of a Brah- ma^a, but women are pure in all (limbs).

performing a penance, provided her lover was a man of equal caste. — Krz*sh«apa«^/ita.

2-3. For the last clause compare Y%navalkya I, 72.

6. Ya^avalkya I, 71. 7. Y%wavalkya I, 72. 8. Vishmi XXIII, 49. 9. Vish«u XXIII, 40.

10. I will now declare the purificatory texts (which are found) in each Veda; by muttering them or re- citing them at a burnt-oblation (men) are doubtlessly cleansed (from sin).

1 1. (They are) the Aghamarsha^a, the Devakrzta, the.Suddhavatls, the Taratsamas, the Kushma/zafas, the Pavaminis, and the Durg&savitrl;

12. The Atishahgas, the Padastobhas, and the Samans (called) Vyahrzti, the Bharu/z^a Sctmans, the Gayatra (Siman), and the Raivata;

13. The Purushavrata and the Bhasa, and like- wise the Devavrata (Samans), the Ablinga, the Bir- haspatya, the hymn addressed to Va/£, likewise the RikdiS (called) Madhu;

14. The.Satarudriya, the Atharvasiras, the Tri- supar/za, the Mahavrata, the Gosukta, and the Asva- sukta, and the two Samans (called) 6uddhasuddhiya.

15. The three (Samans called) A^yadohas, the Rathantara, the Agnervrata, the Vamadevya, and the Brzhat, being muttered, purify (all) living beings. (He who sings them) may obtain the recollection of former existences, if he desires it.

16. Gold is the firstborn of Fire, through Vish/zu exists the earth, and the cows are children of the

10-15. Vishmi LVI, and preface, p. xviii. The explanation of the various terms used will be found in the notes to Professor Jolly's translation of Vishmi.

12. MSS. and Kmhwapaw^ita, Abhishahga^. Krzsh;zapa;writa and MS. B. bharada^ani; E. bha^/ani; Bh. and F. omit vv. 1 2 and 13 a.

1 3. Knsh«apa#dTita and B. artvigam; Bh. E. F. as above. The Bhasa begins, according to Krzsh«apa#<fita, agne vratapate.

14. Krz'srwapa/fcfita and B. indra^uddhe; Bh. E. F. juddhaw-.mddhena.

Sun; he who bestows as gifts gold, a cow, and land will obtain rewards without end for them.

17. A cow, a horse, gold, (and) land, bestowed on an unlearned Brahmawa who neglects his sacred duties, prevent the giver (from attaining heaven).

18-19. (If he presents), on the full moon of the month of Vaisakha, (to) seven or five Brahma/zas, black or white sesamum grains (mixed) with honey, (saying), ' May the king of justice (Yama) rejoice!' or (expressing) some other (wish) which he may have in his mind, the guilt which he has incurred during his (whole) life will instantly vanish.

20. But hear (now) the reward of the merit acquired by that man who gives the skin of a black antelope, to which the hoofs are (still) attached and the navel of which is adorned with gold, covering it with sesamum grains.

21. 'Without doubt he has bestowed (through that gift) the four-faced earth, together with its caves filled with gold, and together with its moun- tains, groves, and forests.'

22. 'He who, placing on the skin of a black ante- lope, sesamum, gold, honey, and butter, gives it to a Brahma^a, overcomes all sin/

17. Manu IV, 190, 193-194. Krz'sh«apa«<fita and MSS. B. and E. read uparudanti dataraw, MSS. Bh. and F. uparundanti. I change the latter reading to uparundhanti. - 18-19. Vishmi XC, 10.

20-22. Vishmi LXXXVII, 8-10, and Professor Jolly's preface, p. xviii.

21. 'The four-faced earth,' i.e. the earth which is surrounded by the four oceans.

1. Through liberality (man) obtains all his desires,

2. (Even) longevity, (and he is born again as) a student of the Veda, possessed of beauty.

3. He who abstains from injuring (sentient beings) obtains heaven.

4. By entering a fire the world of Brahman (is gained).

5. By (a vow of) silence (he obtains) happiness.

6. By staying (constantly) in water he becomes a lord of elephants.

7. He who expends his hoard (in gifts) becomes free from disease.

8. A giver of water (becomes) rich by (the fulfil- ment of) all his desires.

9. A giver of food (will have) beautiful eyes and a good memory.

10. He who gives a promise to protect (some- body) from all dangers (becomes) wise.

11. (To bestow gifts) for the use of cows (is equal to) bathing at all sacred places.

12. By giving a couch and a seat (the giver becomes) master of a harem.

*3- By giving an (umbrella^ (the giver) obtains a house.

XXIX. 4. This Sutra, which recommends self-cremation, is of some importance, as it confirms the teaching of the Purawas and explains the accounts of the Greeks regarding the self-immolation of Brahmawas who visited Europe.

i2. Vishmi XCII, 27; Manu IV, 232. 'Master of a harem,' i. e. the possessor of many beautiful wives and concubines.

15. He who gives a pair of shoes obtains a vehicle.

16. Now they quote also (the following verses): ' Whatever sin a man distressed for livelihood com- mits, (from that) he is purified by giving land, (be it) even " a bull's hide." '

17. ' He who gives to a Brahma^a a vessel filled with water for sipping, will obtain after death com- plete freedom from thirst and be born again as a drinker of Soma/

18. ' If a gift of one thousand oxen fit to draw a carriage (has been bestowed) according to the rule on a perfectly worthy man, that is equal to giving a maiden/

19. ' They declare that cows, land, and learning are the three most excellent gifts. For to give learning is (to bestow) the greatest of all gifts, and it surpasses those (other gifts)/

20. 'A learned man who, free from envy, follows this rule of conduct which procures endless rewards, and which through final liberation frees him from transmigration;'

21. ' Or who, full of faith, pure, and subduing his

14. Vishnu XCII, 31. 15. Vishmi XCII, 28.

16. Vishmi XCII, 4. Kr/sh»apa«^ita quotes a passage of the Matsya-purawa according to which ' a bull's hide ' is a measure equal to 1 40 square hastas; see, however, notes to Vishmi loc. cit. and V, 183.

18. Read in the text vidhivaddanam kanyadanena tatsamam.

19. Kr*sh«apa«aTita wrongly makes two Sutras out of this verse.

20. Kr2sh»apa»rfta and MS. B. read, against the metre and sense, yoginaw sampuritam vidvan, another reading yoginazrc saw- matam vidvan. F. reads £onasa#zyurimaw vidvan. I read yo 'na- suyurimaffz vidvan.

senses, remembers or even hears it, will, freed from all sin, be exalted in the highest heaven.'

1. Practise righteousness, not unrighteousness; speak truth, not untruth; look far, not near; look towards the Highest, not towards that which is not the Highest.

3. For the Veda (says), ' Agni, forsooth, is a Brahma^a.'

5. And it is also declared in the Kanaka, 'On that (occasion) the body of the Brahma^a who repre- sents the sacrificial seat is the altar, the vow to per- form the rite is the sacrifice, the soul is the animal to be slain, the intellect the rope (with which the animal is bound), the mouth of (the Brahma^a) who represents the seat is the Ahavaniya fire, in his navel (is the Dakshma fire), the fire in his abdomen is the Garhapatya fire, the Pra^a is the Adhvaryu priest, the Apana the Hotrt priest, the Vyana the Brahman, the Samana the Udgatrz priest, the organs of sensation the sacrificial vessels. He who knowing this offers a sacrifice to the organs through the organs/...

6. Now they quote also (the following verses): ' An offering placed in the mouth-fire of a Brah-

5. Kn'sh«apa«^ita divides the passage into thirteen Sutras, and connects tatra, ' on that occasion,' with the preceding Sutra. * On that (occasion),' i. e. if a Brahmawa is fed.

ma»a which is rich in Veda-fuel, protects and saves the giver and (the eater) himself from sin.'

7. - But the offering made through the mouth of a Brahma^a, which is neither spilt nor causes pain (to sentient creatures), nor assails him (who makes it), is far more excellent than an Agnihotra.'

8. After performing a mental sacrifice at which meditation (takes the place of the sacred) fire, truth- fulness (the place of) the sacred fuel, patience (the place of) the oblation, modesty (the place of) the sacrificial spoon, abstention from injuring living beings (the place of the) sacrificial cake, contentment (the place of) the sacrificial post, (and a promise of) safety given to all beings which is hard to keep (the place of) the reward given to the priests, a wise man goes to his (eternal) home.

9. The hair of an aging man shows signs of age, (and) the teeth of an aging man show signs of age, (but) the desire to live and the desire for wealth do not decay even in an aging man.

7. Manu VII, 84; Ya^iiavalkya I, 315. Kn'sh«apa«^ita's read- ing, nainam adhya^ate ka, y&h, which occurs also in B., is nonsense. I read with Bh. nainamadhyapate^a yat, and take adhyapatet, ' assails (the giver)/ in the sense of ' troubles him by causing the performance of penances, on account of mistakes committed. Manu's version, na vinajyati karhi&t, ' and never perishes/ is of course an easier one, but it seems to me doubtful whether it is older than Vasish/M's.

8. The passage, which is probably a quotation from an Upani- shad, is very corrupt in the MSS. and Kr/sh»apa»</ita's text. I cor- rect it as follows:

Dhyanagni^ satyopa^ayanaw kshantyahuti^ sruva/rchrU puro</asamahi»zsa sa/ratosho yupa^ krikkhr&m bhutebhyo 'bhayadakshiwyam iti krz'tva kratum manasaw yati kshayam budha^. But I am not confident that all the difficulties have been removed.

10. Happiness (is the portion) of that man who relinquishes (all) desire, which fools give up with difficulty, which does not diminish with age, and which is a life-long disease.

ii. Adoration to Vasish/^a 6atayatu, the son of Mitra and Vanwa and Urva^l!

i. The sacred law is taught in each Veda.

2. We will explain (it) in accordance with that.

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

4. The practice of the vSlsh/as (stands) third.

5. •S'ishfes, forsooth, (are those) who are free from envy, free from pride, contented with a store of grain sufficient for ten days, free from covetous- ness, and free from hypocrisy, arrogance, greed, perplexity, and anger.

6. '(Those are called).5"ish/as who, in accordance with the sacred law, have studied the Veda together.

1. 1. Vasish/#a I, 4. Each Veda, i.e. each jakha or redaction of the Veda. — Govinda.

3. Vasish/^a I, 4. Govinda takes smrz'ti, ' the tradition,' in the sense of works (grantha) explaining the recollections of the ifo'shis, and is no doubt right in doing so.

4. VasishZ/za I, 5. The explanation of agama by 'practice' rests on the authority of Govinda and the parallel passages where sila. and aHra, ' conduct,' are used.

5. Apastamba I, 7, 20, 8; Gautama XXVIII, 48. Kumbhidhanya, translated according to Govinda by * contented with a store of grain sufficient for ten days,' means, according to others, ' contented with a store of grain sufficient for six days or for a year.'

6. VasishMa VI, 43. Govinda omits the word 'iti,' given by the

with its appendages, know how to draw inferences from that, (and) are able to adduce proofs perceptible by the senses from the revealed texts.'

7. On failure of them, an assembly consisting at least of ten members (shall decide disputed points of law).

8. Now they quote also (the following verses): ' Four men, who each know one of the four Vedas, a Mimawsaka, one who knows the Aiigas, one who recites (the works on) the sacred law, and three Brahma^as belonging to (three different) orders, (constitute) an assembly consisting, at least, of ten members/

9. 'There may be five, or there may be three, or there may be one blameless man, who decides (ques- tions regarding) the sacred law. But a thousand fools (can)not (do it)/

10. 'As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahma;za: those three having nothing but the name (of their kind)/

MSS. after the verse, whereby it is marked as a quotation. ' The appendages/ i. e. the Itihasas and Pura^as. — Govinda.

8. Vasish/^a III, 20. Govinda, quoting Gautama XXVIII, 49, says that Vanaprasthas cannot serve as members of Parishads, be- cause they live in the forest. He also notices a different reading, not found in my MSS., 'Ajramasthas trayo mukhya^/ He asserts that thereby professed students are intended, because professed students are declared to be particularly holy in the Dharmaskandha- brahmazza.

9. Vasish//$a III, 7. Itare, translated by ' fools/ means literally, 'those different from the persons enumerated in the preceding verse.' Govinda remarks that according to Sutra 12 one learned Brahmawa must be taken only in cases of the most pressing necessity.

11. 'That sin which dunces, perplexed by ignor- ance and unacquainted with the sacred law, declare (to be duty), falls, increased a hundredfold, on those who propound it.'

1 2. ' Narrow and difficult to find is the path of the sacred law, towards which many gates lead. Hence, if there is a doubt, it must not be propounded by one man (only), however learned he may be.'

13. 'What Brahma/zas, riding in the chariot of the law (and) wielding the sword of the Veda, pro- pound even in jest, that is declared to be the highest law.'

14. 'As wind and sun will make water, collected on a stone, disappear, even so the sin that (cleaves) to an offender completely vanishes like water.'

15. 'He who knows the sacred law shall fix the penances with discernment, taking into consideration the constitution, the strength, the knowledge, and the age (of the offender), as well as the time and the deed.'

12. The ' gates' of the sacred law are the Vedas, the Smrz'tis, and the practice of the -Sish/as. They are many, because the redactions of the Vedas and Sm/Ytis are numerous and the practices vary in different countries.

14. I. e. provided the offender performs the penance imposed by learned and virtuous Brahmawas. Prawlrayet, ' will make disappear,' is ungrammatical, as the subject stands in the dual. Grammatical accuracy has probably been sacrificed to the exigencies of the metre.

15. VasishMa XIX, 9. Sariram, literally 'the body/ means here the constitution, which may be bilious, ' windy,' and so forth. Ayu>#, literally ' life ' or ' long life/ has been translated by ' knowledge/ in accordance with Govinda's explanation, ^lanam. As the word vaya^, ' age/ also occurs in this verse, it is clear that ayu^ cannot have its usual meaning.

1 6. ' Many thousands (of Brahma^as) cannot form a (legal) assembly (for declaring the sacred law), if they have not fulfilled their sacred duties, are unac- quainted with the Veda, and subsist only by the name of their caste/

1. There is a dispute regarding five (practices) both in the south and in the north.

2. We will explain those (peculiar) to the south.

3. They are, to eat in the company of an uniniti- ated person, to eat in the company of one's wife, to eat stale food, to marry the daughter of a maternal uncle or of a paternal aunt.

4. Now (the customs peculiar) to the north are, to deal in wool, to drink rum, to sell animals that have teeth in the upper and in the lower jaws, to follow the trade of arms, to go to sea.

16. Vasish//fca III, 5. The two copies of the commentary omit this Sutra, though it is quoted in the explanation of Sutra 9. The best MSS. repeat the last words of the Sutra in order to show that the K&ndika ends here. The same practice is observed, though not quite regularly, in the sequel.

2. 1. The boundary between the north and south of India is, as Govinda also points out, the river Narmada.

3. Some of the customs mentioned here still prevail in parts of southern India. Thus the marriages between cousins occur among the Derastha and Karh^a Brahmawas of the Dekhan.

4. The first two customs mentioned still prevail in the north, especially in Ka^mir, where Brahmaraas commonly deal in wool and woollen cloth. Spirituous liquor is not now drunk openly, but its use is sanctioned in the Ka^mirian Nilamata-purawa. Many Brahmanical families in the north, especially in the North-western Provinces, subsist by enlisting as soldiers in the British and native armies. \

I, I, 2. DIFFERENT CUSTOMS AND COUNTRIES. I47

5. He who follows (these practices) in any other country than where they prevail, commits sin.

6. For each (of these customs) the (rule of the) country should be (considered) the authority.

8. And one should not take heed of either (set of practices) because they are opposed to the tradition of the.Slsh/as.

9. The country of the Aryas (Aryavarta) lies to the east of the region where (the river Sarasvati) disappears, to the west of the Black-forest (Kala- kavana), to the north of the Paripatra (mountains), to the south of the Himalaya. The rule of conduct which (prevails) there, is authoritative.

10. Some (declare) the country between the (rivers) Yamuna and Ganges (to be the Aryavarta).

11. Now the Bhallavins quote also the (following) verse:

12. 'In the west the boundary-river, in the east the region where the sun rises, — as far as the black antelopes wander (between these two limits), so far spiritual pre-eminence (is found).'

5-6. A similar argument is given by the Ka.nnirians for the lawfulness of the consumption of meat, which they justify by a dcfaguwa or ' virtue of their country.'

9. Vasish/^a I, 8, 10. Many MSS., and among them the Telugu copy of the commentary, read Pariyatra instead of Paripatra, which latter I consider to be the correct form of the word.

11. Vasish/^a 1, 14. Govinda remarks that the Bhallavins are a school studying the Sama-veda. See also Max Mtiller, Hist. Anc. Sansk. Lit., pp. 193, 364.

12. VasishMa 1, 15. There is a great uncertainty in the MSS. about the word following sindhu/^. I have adopted the reading of

13. The inhabitants of Avanti, of Anga, of Maga- dha, of Surashfra, of the Dekhan, of Upavrzt, of Sindh, and the Sauviras are of mixed origin.

14. He who has visited the (countries of the) Ara//as, Karaskaras, PuWras, Sauviras, Vangas, Ka- lingas, (or) Pranunas shall offer a Punastoma or a Sarvaprzsh^a (ish/i).

15. Now they quote also (the following verses): ' He commits sin through his feet, who travels to the (country of the) Kalifigas. The sages declare the Vaisvanari ish/i to be a purification for him.'

M., sindhur vidharawi, ' the boundary-river/ which occurs also in the parallel passage of Vasish//$a. The Dekhan and Gujarat MSS. read vi£ara#i or vl£ara«a, and the two copies of the commentary visarawi. The sense of these various readings appears to be ' the river that vanishes or looses itself,' i. e. the Sarasvatr.

13. This and the following two Sutras are intended to show that the customs prevailing in the countries named have no autho- rity and must not be followed. Avanti corresponds to western Malva, Ahga to western Bengal, Magadha to Bihar, and Surash/ra to southern Ka7$iava</. The Sauviras, who are always associated with the Sindhians, probably dwelt in the south-west of the Pa^ab, near Mult&n. The Upavrz'ts probably are the same as the Up&- vn'ttas mentioned Mahabharata VI, 49. But I am unable to deter- mine their seats.

14. The Ara//as dwelt in the Pa%ab (Lassen, Ind. Alth. I, p. 973, sec. ed.), and are greatly blamed, Mahabharata VIII, 44, 36 seq. The Karaskaras are named in the same chapter of the Maha- bharata as a degraded tribe, but seem to belong to the south of India. The Kalifigas are the inhabitants of the eastern coast of India, between Orissa and the mouth of the Kn'shwa river. The Tundras, who are mentioned as a degraded tribe in the Aitareya- brahma«a VII, 1 8, and occur frequently in the Mahabharata, and the Vangas belong to Bengal (see Lassen, Ind. Alth. I, 669, sec. ed.; Cunningham, Anc. Geog. p. 480). Regarding the Puna- stoma, see Gautama XIX, 7 note; and regarding the Sarvapn'sh/M ish/i, Taittiriya-sawhita II, 3, 7, 1-2.

16. 'Even if many offences have been committed, they recommend for the removal of the sin the Pavitresh/i. For that (sacrifice) is a most excellent means of purification/

17. Now they quote also (the following verse): ' He who performs (by turns) in each season the VaLsvanari (ish/i), the Vratapatl (ish/i), and the Pavitresh/i is freed from (all) sins.'

i. The (term of the) studentship for (learning the) Veda, as kept by the ancients, (is) forty-eight years,

2. (Or) twenty-four (years), or twelve for each Veda,

3. Or at the least one year for each K&nda,

4. Or until (the Veda has been) learned; for life is uncertain.

5. A passage of the revealed texts declares, ' Let him kindle the sacred fires while his hair is (still) black.'

17. Vasish/zfoi XXII, 10. The meaning is that in each of the three seasons of the year, Grishma, Varsha, Hemanta, one of the three sacrifices is to be offered.

3. 1. Apastamba I, 1, 2, 12. Govindasvamin gives four explana- tions of the adjective paurawam, 'kept by the ancients/ viz. 1. old, i. e. kept by the men of the Krz'ta or Golden age; 2. revealed to and kept by the ancients, such as Manu; 3. found in the ancient, i. e. eternal Veda; 4. found in the known Itihasas and Pura«as.

3. Each Ka«</a, i. e. each of the seven books of the Taittiriya- sawhita.

5. The object of the Sutra is to prove that the period of student- ship must not be protracted too long, lest the duty of offering the Srauta Agnihotra be neglected.

6. They do not put any (religious) restrictions on the acts of a (child) before the investiture with the girdle (is performed). For he is on a level with a ^udra before (his second) birth through the Veda.

7. The number of years (must be calculated) from the conception. Let him initiate a Brahma/za in the eighth (year) after that,

8. A Kshatriya three (years) later (than a Brah- ma^a),

9. A VaLrya one year later than a (Kshatriya).

10. Spring, summer, and autumn are the seasons (for the initiation) according to the order of the castes.

1 1. (Let him perform the initiation reciting), ac- cording to the order (of the castes), a Gayatrl, a Trish^ubh, (or) a £agati (verse).

12. Up to the sixteenth, the twenty-second, and the twenty-fourth (years) respectively (the time for the initiation) has not passed.

13. The girdles (shall consist of a rope) made of Mu^a grass, a bow-string, (or a rope) made of hemp.

14. The skins (shall be) those of a black antelope, of a spotted deer, (or) of a he-goat.

15. The staff shall reach the crown of the head, the forehead, (or) the tip of the nose, (and be made) of a tree fit for a sacrifice. The details have been stated above.

10. Apastamba I, 1, 1, 18. 12. Vasish//$a XI, 71-73.

13. Vasish//$a XI, 58-60. With this and the next two Sutras the words ' according to the order of the castes' must be understood.

15. Vasish/^a XI, 55-57. The details referred to are to be

1 6. Let him beg, (employing a formula) consisting of seven syllables, with the word b ha vat in the beginning, with the word bhiksha in the middle, and with the (verb expressing) the request at the end; and let him not pronounce loudly (the sylla- bles) ksha and hi.

17. A Brahma^a (student) shall ask for alms, placing (the word) ' Lady ' first, a Kshatriya placing

found in the Baudhayana Gr/hya-sutra II, 7, where the various kinds of trees from which the staff may be taken are specified. The Sutra shows that the G/Yhya-siitra preceded the Dharma-sutra in the collection.

1 6. The text of this Sutra is corrupt. I read, ' bhavatpurvaw bhikshamadhyan yaknantam >£aret saptaksharan bhikshan kshan ka. him ka. na vardhayet.' The various readings of the MSS. are, bhikshan madhyan ya.kkha.mtam £aret saptaksharan bhim ka na vardhayet, C. T.; — yaknamtam £aret saptaksharanm kshan ka bhim ka narvyayet, D.; — yaknamtam £aret saptaksharanstin rksha ba him na vardhayet, K.; — yaknamtam tikshan <£aret saptaksharan kshan ka him ka na vardhayan, M.; — yakanaskamtam ^aret saptaksharan bhik- shan ka him ka na vardhayet, C. I. The most serious corruption lies in the syllables following saptaksharan, and I am not certain that my emendation bhiksh&n is correct. The commentary on the first half of the Sutra runs as follows: bhikshamantran vyaktam evo^aret bhava^^abdapurvam bhiksha\rabdamadhyan yaMaprati- pa[pa]daka.rabdantan jabdaksharan [saptaksharan] ka evan hi bhavati bhikshan dehi sanpanno bhavati, ' let him pronounce dis- tinctly the formula employed in begging, beginning with the word bhavat, having the word bhiksha in the middle, and ending with the word conveying the sense of giving, and containing seven syllables. For thus (the formula), " Lady, give alms," becomes com- plete.' It is curious that Govinda says nothing about the form saptaksharam and the feminine terminations of the other adjectives, which do not agree with mantram, a masculine.

17. VasishMa XI, 68-70; Gautama II, 35. Govinda thinks that a student should, if possible, beg from people of his own caste. Three castes only are intended by the term 'from all castes.' But see Apastamba 1, 1, 3, 25; Gautama VII, 1 seqq.

it in the middle, (and) a Vaisya placing it at the end (of the formula), from (men of) all castes.

18. The (persons fit to be asked) are Brahma^as and so forth, who follow (their lawful) occupations.

19. Let him daily fetch fuel out of the forest and offer (it in the sacred fire).

20. (A student shall be) truthful, modest, and devoid of pride.

21. He shall rise before (his teacher in the morning) and go to rest after (him in the evening).

22. He shall never disobey the words of his teacher except (when he is ordered to commit) a crime causing loss of caste.

23. Let him converse with women so much (only) as his purpose requires.

24. Let him avoid dancing, singing, playing musical instruments, the use of perfumes, garlands, shoes, (or) a parasol, applying collyrium (to his eyes), and anointing (his body).

25. Let him take hold (of his teacher's) right (foot) with the right (hand), and. of the left (foot) with the left hand.

26. If he desires long life and (bliss in) heaven,

20. Gautama II, 8; Apastamba I, 1, 3, 20.

22. Apastamba I, 1, 2, 19; Vasish/^aVII, 10.

25. Vishmi XXVIII, 15. The details regarding the times when this kind of salutation is to be performed are found Apastamba I, 2,5, 2iseqq.

26. The two copies of the commentary connect the clause, 'if he is desirous of long life and (bliss in) heaven,' with the preceding Sutra. But see Apastamba I, 2, 5, 15, where the identical words

(he may act) at his pleasure (in the same manner) towards other holy (men), after having received permission from his teacher.

27. (Let him say), 'I N. N., ho! (salute thee),' touching his ears, in order to compose the internal organ.

28. (Let him embrace his teachers leg) below the knee down to the feet.

29. (A student shall not embrace his teacher) when he (himself) is seated, or lying down, or im- pure, nor when (his teacher) is seated, lying down, or impure.

30. If he can (find water to sip), he shall not remain impure even during a muhurta.

31. If he carries a load of fuel or holds a pot, flowers, or food in his hands, he shall not salute; nor (shall he do it) on similar occasions.

32. Let him not salute (the teacher) standing too close,

33. Nor, if he has reached the age of puberty, the young wives of brothers and the young wives of the teacher.

occur. The commentary omits the remainder of the Sutra, which all my MSS. give here, and inserts it below, after Sutra 29.

27. Apastamba I, 2, 5, 12; Vasish//$a XIII, 44. Regarding the phrase, ' in order to compose his internal organ,' see Manu II, 120.

28. Apastamba I, 2, 5, 22. The meaning seems to be that the pupil is first to stroke his teacher's legs from the knee downwards, and then to take hold of it at the ankle.

29. Apastamba I, 4, 14, 14-20. 30. Apastamba I, 5, 15, 8. 31. Apastamba I, 4, 14, 22. 'On similar occasions/ i.e. when

he himself is engaged in the worship of the manes, of the gods, or of the fire, or when his teacher is occupied in that way.

33. The salutation which is meant, is probably the embrace of the feet; see also Gautama II, 32. Govinda thinks that the words samavaye 'tyantya^, ' standing too close,' must be understood.

34. To sit together with (these persons) in a boat, on a rock, on a plank, on an elephant, on the roof of a house, on a mat, or in wheeled vehicles is permissible.

35. (The pupil) must assist his teacher in making his toilet, shampoo him, attend him while bathing, eat his leavings, and so forth.

36. (But he) should avoid the remnants of food left by his (teacher's) son, though he may know the Veda together with the Angas,

3 J. And to assist at the toilet of, to shampoo, to attend in the bath, and to eat the remnants of food left by a young wife of his (teacher).

38. Let him run after (his teacher) when he runs, walk after him when he walks, attend him standing when he stands.

39. Let him not sport in the water while bathing.

40. Let him swim (motionless) like a stick.

41. To study under a non-Brahmanical teacher (is permitted) in times of distress.

34. Govinda adds that to sit with young wives of his teachers on other occasions is sinful.

35. I read utsadana, c to shampoo/ while the MSS. have either a lacuna or read u£/£Mdana, and the commentary a/£Madana, which is explained by ^attradharawa, ' to hold a parasol,' or malapa- karshawa, ' to clean/ The kkha. is, however, merely owing to a very common faulty pronunciation of tsa. Govinda remarks correctly that the word ' iti/ which follows the enumeration of the services to be performed by the pupil, has the force of ' and so forth/

36-37. The meaning of the two Sutras is that the pupil shall serve the son of his teacher, especially if he is learned, and aged wives of his teacher, but not eat their leavings. The explanation of aniUana, 'who knows the Angas/ is given by Baudhayana, Gnhya-sutra I, 11, 4.

38. Apastamba I, 2, 6, 7-9 j VasishMaVII, 12.

39-40. Apastamba I, 1, 2, 30; Vishnu XXVIII, 5.

41. Apastamba II, 2, 4, 25. Govinda combines this Sutra with the next two and makes one of the three.

42. (The pupil shall) obey and walk after him as long as the instruction (lasts).

43. (According to some this is improper, because) just that (mutual relation) sanctifies both of them.

44. And (the behaviour) towards brothers, sons, and (other) pupils (of the teacher shall be regulated) in the same manner.

45. But officiating priests, a father-in-law, paternal and maternal uncles who are younger than (oneself must be honoured by) rising and (by being) addressed.

46. Katya (declares that) the salutation shall be returned.

47. For (the propriety of that rule) is apparent (from the story) about Sisu Angirasa.

i. If merit and wealth are not (obtained by teach- ing), nor (at least) the due obedience, one should die with one's learning; one should not sow it on barren soil.

42. Apastamba II, 2, 4, 26; Gautama VII, 2-3.

43. The words between brackets belong to Govinda.

44. I. e. if they are younger than oneself.

45. Instead of pratyutthayabhibhashawam, * (shall be honoured by) rising and being addressed,' which is the reading of the two copies of the commentary and of M., the MSS. from the Dekhan and Gujarat read, pratyutthayabhivadanam. The latter reading might be translated by 'shall be saluted by rising;' see Gautama VI, 9. Govinda says, in explanation of this rule: ' This restrictive rule also (refers) to teachers only, officiating priests, and the rest; to address (means) to use words such as " welcome." '

46. 'Katya, i.e. a descendant of the JRi'shi Kata. He was of opinion that officiating priests and the rest must return the salute. As the return of a salute is prescribed for them, it is understood that the other (party) must salute/ — Govinda.

47. The story of Sisu. Angirasa is told, Manu II, 151- 15 3. 4. 1. Manu II, 112.

2. As fire consumes dry grass, even so the Veda, asked for, (but) not honoured, (destroys the en- quirer). Therefore let him not proclaim the Veda to those who do not show him honour according to their ability.

3. They proclaim to him a command to the fol- lowing effect;

4. ' Brahman, forsooth, made the created beings over to Death. The student alone it did not.make over to him.' He (Death) spake, ' Let me have a share in him.' (Brahman answered), ' That night in which he may neglect to offer a piece of sacred fuel (shall belong to thee).'

5. ' Therefore a student who passes a night with- out offering a piece of sacred fuel, cuts it off from the length of his life. Therefore let the student offer a piece of sacred fuel, lest he spend a night, shortening his life.'

6. ' A long sacrificial session begins he who com- mences his studentship. That (night) in which, after being initiated, he (first) offers a piece of sacred fuel corresponds to the Praya^iya (Atiratra of a sacrificial session); that night in which (he offers it last), intending to take the final bath, corresponds to the Udayanlya (Atiratra). Those nights which (lie) between (these two terms correspond) just to the nights of his sacrificial session/

3. ' They, i. e. the Vag-asaneyins; to him, i. e. to the student.' — Govinda.

4. The quotation, which begins here and ends with the end of the section, is taken from Satapatha-brahmawa XI, 2, 6. In the text the word Brahman is a neuter.

6. MSS. M. and K., as well as the commentary, read dirghasat-

7. 'A Brahma;za who becomes a student of the Veda, enters existent beings in a fourfold manner, (viz.) with one quarter (he enters) Fire, with one quarter Death, with one quarter the Teacher, the fourth quarter remains in the Soul. When he offers to Fire a piece of sacred fuel, he thereby buys back even that quarter which (resides) in Fire, hallowing it, he places it in himself; that enters into him. Now when making himself poor and, becoming shameless, he asks for alms (and) lives as a student of the Veda, he thereby buys back the quarter which (resides) in Death; hallowing it, he places it in himself; that enters into him. Now when he obeys the orders of his Teacher, he thereby buys back that quarter which (resides) in the Teacher; hallowing it, he places it in himself; that enters into him. [Now when he recites the Veda, he thereby buys back the quarter which resides in the Soul. Hallowing it, he places it in himself; that enters into him.] Let him not go to beg, after he has bathed (on finishing his studentship).... If he does not find another woman whom he can ask for alms, let him beg even from his own teacher's wife or from his own mother. The seventh (night) shall not pass without his asking for alms. [(He com- mits) sin if he does not go out to ask for alms and does not place fuel on the fire. If he neglects that during seven (days and) nights, he must perform the

tram ha va esha upaiti, while the MSS. from the Dekhan and Gujarat, like the printed edition of the «Sat. Br., omit the particle 'ha/ Pra- yawiya means, literally, 'initial/ and udayaniya, 'final.' Each sattra or sacrificial session begins and ends with an Atiratra sacrifice.

7. This portion of the quotation shows, besides some minor deviations from the published text of the Madhyandinas, several

penance prescribed for one who has broken the vow of studentship.] All the Vedas come to him who knows that and acts thus.'

8. 'As a blazing fire shines, even so shines he who, knowing this, thus fulfils the duties of student- ship, after he has bathed (on leaving his teacher)/ Thus speaks the Brahma^a.

Prasna I, Adhyaya 3, Kandika 5. i. Now (follow the duties) of a Snataka.

interpolations and corruptions. The minor discrepancies are, ' brahmawo vai brahma^aryam upayan ' (upaya^^an, C. I. and T.); padatmanyeva ^aturtha^ pada^; yadagnaye samidham adadhati; atha yad atmanaw daridrikrztyahrir bhutva bhikshate brahma^aryaw £arati; atha yad &Mryava£a>£ karoti ya ev&sy&Mrye. In the second passage the Dekhan MSS. read, however, like the printed text. The interpolations are, ' Now when he recites the Veda,' &c, and the verse, ' He commits sin if he neglects,' &c. The former passage entirely destroys the sense of the whole and the con- nexion of the parts. Both have, however, been retained, as they occur in all the MSS. and the two copies of the commentary, and have been enclosed in brackets. The corrupt passage is so bad that it makes no sense at all. The best MSS. read as follows: ' api hi vai snatva bhikshaw ^aratyavi^ananajanayaya pitrizza- manyabhya^ kriyabhya/V sa yadanyam, &c, D.; 'api ha vai snatv^ bhish/aw ^arasapi gn&ni na\ranaya ya [vsl sec. m.] pitrzlraam anya- bhyah kriyabhya/z/ K.; api ha vai snatva bhikshaw >£arati — pa^nati — nam janayapi pitrz/zam anyabhya^ kriyasas, M.; api ha vai snatva bhiksha/zz /^aratyavi^watinamayanayapi pitrz/zam anyabhya kriyabhya^, C. I. As it is by no means certain that Baudhayana's reading agreed with that of the printed text, I have left the passage out.

5. i. Regarding the term Snataka, see Apastamba I, n, 30, 1-4. Govinda thinks that the following rules are intended to apply in the first instance to a student who has performed the Samavartana on completion of his studentship and lives unmarried at home. For though the Smrz'ti declares it necessary for a student to enter, on completing his term, at once into one of the remaining three

2. He shall wear a lower garment and upper garment.

6. (He shall possess) a turban, an upper garment (consisting of) a skin, shoes, and a parasol. (He shall keep) a sacred fire and (offer) the new and full moon (Sthalipakas).

7. He shall cause the hair of his head, of his beard, and of his body, and his nails to be cut on the Parva days.

8. His livelihood (he shall obtain in the following manner):

9. Let him beg uncooked (food) from Brahma^as, Kshatriyas, Vaisyas, or carpenters,

11. Let him remain silent (when he goes to beg).

12. Let him perform with that all Pakaya^/zas, offered to the gods and manes, and the rites, securing welfare.

orders, it may happen, as the commentator observes, that the Sna- taka's marriage cannot take place immediately. The correctness of this view is proved by Apastamba I, 2, 8, and by the fact that below, II, 3, 5, the rules for a married Snataka are given separately. 2-5. Vasish/^a XII, 14. 6. Apastamba I, 2, 8, 2.

7. Regarding the Parva days, see Vasish/^a XII, 21 note.

8. Vasish/^a XII, 2-4. ' Though the Snataka is the subject of the discussion, the word " his " is used (in this Sutra) in order to introduce the remaining duties of a householder also.' — Govinda.

9. The carpenter (rathakara) is a -Sudra, but connected with the Vedic sacrifices.

10. tu Food" (bhaiksham), i. e. a quantity of begged food. The meaning is that in times of distress he may beg from many.' — Govinda.

12. With that, i. e. with the food obtained by begging. Regarding

13. Baudhayana declares that by (following) this rule the most excellent sages reach the highest abode of Pra^apati Paramesh/^in.

1. Now (those who know the law) prescribe the carrying of a waterpot.

2. It is declared (in the Vedas) that fire (resides) in the right ear of a goat, in the right hand of a Brahma^a, likewise in water (and) in a bundle of Kara grass. Therefore after personal purification let him wipe (his water-vessel) on all sides with his (right) hand, (reciting the mantra), ' Blaze up, O fire;' for that (is called) encircling it with fire and is preferable to heating (the pot on the fire).

3. With reference to this matter they prescribe also (the following rules): ' If he thinks in his heart that (the pot) has been slightly defiled, let him light Ku^a or (other) grass and heat (the pot) on all sides, keeping his right hand turned towards it.'

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

the Pakaya^-ftas, see Gautama VIII, 18. Govinda gives as an instance of the rites securing welfare (bhutikarmam) the ayushya- £aru, a rice-offering intended to procure long life.

13. Govinda explains Baudhayana by Kawvayana, and adds that either the author speaks of himself in the third person or a pupil must have compiled the book.

6. 1. As Govinda observes, the rules regarding the waterpot (ka- ma«dalu) are introduced here in connexion with I, 3, 5, 4.

2. Vasish//&a XII, 15-16. The mantra is found, Taittiiiya-Ara- «yaka X, 1, 4.

3. The word upadi-ranti, ' they prescribe/ stands at the end of Sutra 4, as it refers to both rules.

4. Vasish//$a III, 59. The paryagnikarawa is the rite prescribed in Sutra 2.

other (unclean animals, they shall be heated, until they are of) the colour of fire, after the (paryagni- kara/za has been performed).'

5. (Pots) which have been defiled by urine, ordure, blood, semen, and the like must be thrown away.

6. If his waterpot has been broken, let him offer one hundred (oblations) reciting the Vyahrztis, or mutter (the Vyahrztis as often).

7. (Reciting the text), ' Earth went to earth, the mother joined the mother; may we have sons and cattle; may he who hates us be destroyed/ he shall collect the fragments, throw them into water, repeat the Gayatrl at least ten times and take again another (pot).

8. Taking refuge with Vanma, (he shall recite the mantra), ' That (belongs) to thee, Varu/za; again to me, Om/ (and) meditate on the indestructible.

6. Regarding the Vyahrz'tis, see Gautama I, 51.

7. Govinda says that Vamadeva is the i?zshi of the mantra. The fragments of the pot are to be thrown into a river or tank, in order to preserve them from defilement. See also Journ. Bo. Br. Roy. As. Soc, No. XXXIV A, p. 55 note.

8. * Taking refuge with Varuwa, i. e. saying, " I flee for safety to Varu^a." (The words), " That for thee, Varu#a, again to me, Om," (are) the mantras (to be recited) on taking (a new vessel). Its meaning is this: " Those fragments which I have thrown into the water shall belong to thee, VaniTza." (Saying), " Come, thou (who art) a lord of water- vessels, again to me, Om," he shall meditate on another visible pot as indestructible, i. e. at the end of the Vedic (word) " Om," let him meditate, (i. e.) recollect, that not everything will be turned topsy-turvy, (but that some things are) also inde- structible, i. e. that that is not destroyed, does not perish.' — Go- vinda. The explanation of the last clause of our Sutra seems to be that, on pronouncing the syllable (akshara) Om, the reciter is

9. ' If he has received (the new vessel) from a •Sudra, let him recite (the Gayatrl) one hundred (times). (If he has received it) from a Vaiiya, fifty (repetitions of the Gayatrl) are prescribed, but (on receiving it) from a Kshatriya twenty-five, (and on taking it) from a Brahma^a ten/

10. Those who recite the Veda are doubtful whether he shall fetch water after the sun has set or shall not fetch it.

11. The most excellent (opinion is) that he may fetch it.

12. Let him restrain his breath, while he fetches water.

14. It is declared (in the Veda), 'When he has washed his hands and feet with water from his water-vessel, he is impure for others, as long as the moisture (remains). He purifies himself only. Let him not perform other religious rites (with water from his pot)/

to recollect the etymological import of the word akshara, ' inde- structible/ and thus to guard the new vessel against the mishap which befell the rid one.

9. According to Govinda, either the prawava, the syllable Om, or the Gayatri are the mantras to be recited, and the recitation is a penance to be performed when the vessel is received. The MSS. of the text mark the verse as a quotation by adding the word ' iti/ which the commentary omits.

13. According to Govinda, a Brahmawa who goes to fetch water at night, which he may want for personal purification, is ordered to restrain his breath, because thereby the air in the body becomes strong, and fire or heat (agni) is produced. Now as at night the sun is stated to enter the fire and to become subject to it, a Brahmawa, who by restraining his breath has produced fire, has secured the presence of the sun, when he goes to fetch water. 14. Govinda expressly states that the word vi^?layate/it is declared/

15. Baudhayana (says), 'Or if on the occasion of each personal purification (he washes himself with other water) up to the wrist, (he will become) pure.'

1 6. Now they quote also (the following verses):

t. ' Formerly (the use of) a waterpot has been prescribed by Brahman and the chief sages for the purification of twice-born men. Therefore he shall always carry one/

' He who desires his own welfare, shall use it without hesitation, for purifying (his person), for drinking, and for performing his twilight devotions.'

2. Let him do it with a believing heart; a wise man must not corrupt his mind. The self-existent

literally, ' it is distinctly known/ always indicates that the passage quoted is taken from the Veda. The rites for which water from the waterpot is not to be used, are libations to the manes, the gods, and the fire. See also below, I, 4, 7, 5.

15. The words enclosed between parentheses are Govinda's.

7. 1. The division of this chapter into two sections occurs in the M. manuscript only. The Dekhan MSS., which give the division into Ka«</ikas, do not note it, and have at the end of the Pra^na the figure 20, while M. has 21 and in words ekaviwjatiA after the enumeration of the Pratikas.

2. ' A wise man must not corrupt his mind,' i. e. must not doubt or adopt erroneous views regarding the teaching of the -Sastras with respect to the waterpot. It seems to me that this passage indicates the existence of an opposition to the constant carrying of the waterpot in Baudhayana's times. This is so much more probable, as the custom is now obsolete, and is mentioned in some Purawas and versified Smrz'tis as one of the practices for- bidden in the Kali age; see e. g. the general note appended to Sir W. Jones' translation of Manu.

(Brahman) came into existence with a water- vessel. Therefore let him perform (his rites) with a water- vessel.

3. Let him hold it in his right hand when he voids urine and excrements, in the left when he sips water. That is (a) settled (rule) for all good men.

4. For as the sacrificial cup (&amasa) is declared to be pure on account of its contact with the Soma- juice, even so the water- vessel is constantly pure through its contact with water.

5. Therefore let him avoid (to use) it for the worship of the manes, the gods, and the fire.

6. Therefore let him not go on a journey without a waterpot, nor to the boundary of the village, nor from one house to the other.

7. Some (declare that he must not go without it) a step further than the length of an arrow.

8. Baudhayana (says that he shall not go without it) if he wishes to fulfil his duties constantly.

9. (The divine) Word declares that (this is con- firmed) by a./^'k-shaped (passage).

i. Now (follows the description of) the means of purification.

5. According to Govinda the word ' therefore ' refers back to Sutra I, 4, 6, 14.

9. * i?zgvidham, " a i?zk-shaped (passage)," means i?zgvidhanam, "a prescription consisting of a Rik." The Brahma«a is indi- cated by (the word) vak, (" the goddess of) speech." The meaning is, " The Brahmawa says that there is also a ifo'k-verse to this effect. That is as follows, tasyaisha bhavati yat te jilpam ity&di ' (Taittiriya-Arawyaka I, 7, 1). — Govinda.

2. The body is purified by water, the understand- ing by knowledge, the soul by abstention from injuring living beings, the internal organ by truth.

3. Purifying the internal organ (is called) internal purification.

4. We will explain (the rules of) external purifi- cation.

5. The sacrificial thread (shall be made) of Kun grass, or cotton, (and consist) of thrice three strings.

7. (In putting it on) he shall raise the right arm, lower the left, and lower the head.

8. The contrary (is done at sacrifices) to the manes.

9. (If the thread is) suspended round the neck, (it is called) nivita.

10. (If it is) suspended below (the navel, it is called) adhopavita.

11. Let him perform (the rite of personal) puri- fication, facing the east or the north, (and) seated in a pure place; (let him) place his right arm be- tween his knees and wash both hands up to the wrist and both feet (up to the ankles).

12. Let him not use for sipping the remainder of the water with which he has washed his feet.

13. But if he uses (that) for sipping, let him do it, after pouring (a portion of it) on the ground.

8. 2. Vasish//&a III, 60. 7-9. Manu II, 63.

11. Vasish/^a III, 26. Govinda points out that the word jau- /6am, ' (rite of) purification/ has here the meaning of a/£amanam, * sipping water.' He thinks that the ka, ' and/ which stands after padau, 'both feet/ indicates that other portions of the body which have been defiled must be washed also.

14. He shall sip out of the Tlrtha sacred to Brahman.

15. The part (of the hand) at the root of the thumb (is called) the Ttrtha sacred to Brahman.

16. The part above the thumb (is called the Tirtha) sacred to the manes, the part at the tips of the fingers that sacred to the gods, the part at the root of the fingers that sacred to the ifo'shis.

1 7. (Let him not use for sipping water that has trickled) from the fingers, nor (water) that is covered with bubbles or foam, nor (water that is) hot, or alkaline, or salt, or muddy, or discoloured, or has a bad smell or taste.

18. (Let him not sip water) laughing, nor talking, nor standing, nor looking about, nor bending his head or his body forward, nor while the lock on his crown is untied, nor while his throat is wrapped up, nor while his head is covered, nor when he is in a hurry, nor without wearing the sacrificial thread, nor stretching his feet out, nor while his loins are girt (with a cloth), nor without holding his right arm between his knees, nor making a sound.

19. Let him thrice drink water that reaches his heart.

21. Some (declare that he shall do it) twice.

16. Vishmi LXII, 3-4. All the MSS. except M. place the Tirtha sacred to the gods at the root of the fingers, and that sacred to the i?zshis at the tips of the fingers, and Govinda has the same erroneous reading.

17. Vasish/6a III, 36. 18. Vasish/^a III, 30. 19-20. VasishMa III, 26; Apastamba I, 5, 16, 3.

21. Vasish/^a III, 27; Apastamba I, 5, 16, 4.

22. A woman and a 6udra (shall perform) both (acts) once (only).

23. Now they quote also (the following verse): 1 A Brahma^a is purified by water that reaches his heart, a Kshatriya by (water) reaching his throat, a VaLsya by (water barely) taken into the mouth, a woman and a £udra by touching (it) with the extremity (of the lips).

24. ' If (drops) adhere to his teeth, (they must be considered pure) like the teeth, because they are fixed (in the mouth) like the teeth. Let him not sip water on their account in case they fall. If they flow out, he will be pure.'

25. Now they quote also (the following verse): 1 If anything adheres to the teeth, (it is pure) like the teeth; and if he swallows (it or) whatever else may be in the mouth (or) may remain after sipping water, (he will become) pure.'

26. (After sipping) he shall touch the cavities (of the head) with water, the feet, the navel, the head, (and) lastly the left hand.

27. If he becomes impure while holding (a vessel) made of metal, he shall put it down, sip water and sprinkle it, when he is going to take it up.

28. Now if he becomes impure (while he is occupied) with food, he shall put it down, sip water and sprinkle it, when he is going to take it up.

29. Now if he becomes impure (while occupied)

24. The MSS. read in the last pada of this verse, tesha/rc saw- sraye [ya or va]-£/6u&/iti. I think sawsravawa^Mu^ir iti is the correct reading.

25. Vasish//$a III, 41. 26. Vasish//$a III, 28-29. 28. Vasish//$a III, 43-44.

with water, he shall put it down, sip water and sprinkle it, when he is going to take it up.

30. That is contrary (to the rule) in (the case of an earthen) vessel.

31. In (the case of a vessel) made of wood there is an option.

32. Defiled (objects) made of metal must be scoured with cowdung, earth, and ashes, or with one of these (three).

33. Copper, silver, and gold (must be cleaned) with acids.

35. (Objects) made of wood must be planed.

36. (Objects) made of bamboo (must be cleaned) with cowdung,

37. (Objects) made of fruits with a rope of cow- hair,

38. Skins of black deer with (ground) Bel nut and rice,

39. Blankets (of the hair of the mountain goat) with Areka nuts,

40. (Cloth) made of (sheep's) wool by the (rays of the) sun,

41. Linen (cloth) with a paste of yellow mustard,

30. ' (The word) amatram, literally " a vessel," denotes here an earthen vessel. The meaning is that such a one, if it is very much denied, shall only be put down and not be taken back. Any other (earthen vessel) shall be heated.' — Govinda.

34~35- Vasish//&a III, 49. 36. Vasish/^a III, 53.

37. Vasish/z&a III, 54. Govinda thinks that the word raggu, 'a rope,' is used here in the sense of 'a conglomeration/ and merely indicates that a quantity of cowhair must be used.

43. Skins (other than deer-skins shall be treated) like cotton cloth,

44. Stones and gems like (objects) made of metal,

46. Conch-shells, horn, pearl-shells, and ivory like linen cloth.

48. (Objects) which have been denied by urine, ordure, blood, semen, or a dead body, (but) are agreeable to the eye and the nose, shall be rubbed seven times with one of the substances mentioned above.

49. (Objects) not made of metal which are in the same condition must be thrown away.

50. The cups and vessels (used) at a sacrifice (must be cleaned) according to the injunction (of the Veda).

51. The Veda (declares), ' They do not become impure through Soma/

52. ' Time, fire, purity of mind, water and the like (fluids), smearing with cowdung and ignorance (of defilement) are declared to be the sixfold (means of) purification for created beings/

53. Now they quote also (the following verse):

42. Vasish//$a III, 49. 43. Vasish/$a III, 53.

44. Vasish//£a III, 50. 45. Vasish//£a III, 52.

46. Vasish/^a III, 51. 49. Vasish/^a III, 59.

50. Govinda explains this Sutra differently. He says: • The fault of defilement by remnants does not affect sacrificial cups and vessels. This must be understood. If they are defiled by urine and the like, they must be thrown away.' My explanation is based on the parallel passage of Apastamba I, 5, 17, 13. See also below, 1,6, 13, 11 seq.

' A clever man, who knows (the rules of) purification and is desirous of righteousness, shall perform (the rites of) purification, after having fully considered the time, and the place (of the defilement), likewise himself, (as well as) the object (to be cleaned) and the substance (to be employed), the purpose of the object, the cause (of the defilement), and the con- dition (of the thing or person defiled).'

1. The Veda declares that the hand of an artisan is always pure, so is every vendible commodity exposed for sale and food obtained by begging, which a student holds in his hand.

2. A calf is pure on the flowing (of the milk), a bird on the fall of the fruit, women at the time of dalliance, and a dog when he catches a deer.

3. All mines and places of manufacture are pure excepting distilleries of spirituous liquor; con- tinuously flowing streams of water and dust raised by the wind cannot be contaminated.

4. The flowers and fruit of flowering and fruit- bearing trees which grow in unclean places are likewise not impure.

3. Vishmi XXIII, 48. The term akara, translated by 'mines and places of manufacture,' is explained in the commentary by ' places of production, i. e. of sugar and honey.' It is no doubt intended to apply to any place where articles of consumption or use are produced. Govinda adds that as ' continuous streams of water' are always pure, one must take care that the water for sipping flows out of the vessel in an unbroken stream.

5. On touching a tree standing on a sacred spot, a funeral pile, a sacrificial post, a Aa/z^ala or a person who sells the Veda, a Brahma^a shall bathe dressed in his clothes.

6. One's own couch, seat, clothes, wife, child, and waterpot are pure for oneself; but for strangers they are impure.

7. A seat, a couch, a vehicle, ships (and boats), the road and grass are purified by the wind, if they have been touched by i£a#</alas or outcasts.

8. Grain on the threshing-floor, water in wells and reservoirs, and milk in the cowpen are fit for use even (if they come) from a person whose food must not be eaten.

9. The gods created for Brahma/zas three means of purification, (viz.) ignorance of defilement, sprink- ling with water, and commending by word of mouth.

10. Water collected on the ground with which

5. Vasish/^a IV, 37. Aaityav/Vksha, ' a tree standing on sacred ground/ means literally, ' a memorial-tree/

7. Govinda points out that couches and seats and the like, on which Aa«</alas and outcasts have lain or sat down, must be purified.

8. ' That must be referred to grain on a threshing-floor, and so forth, which has been produced by men whose food must not be eaten, and again is considered to be common to all. In this case, too, what has been received from outcasts and JZandal&s, that is defiled. Milk which has been received just at milking-time may be drunk out of a vessel that stands in the cowpen.' — Govinda. As regards the grain produced by low-caste people, the rule probably refers to cases where the land of an Agrahara or other village is cultivated by men of the lowest castes. The author means to say that in such cases a Brahmawa may take his share from the threshing-floor, where the whole produce of the village- land is stored, without hesitation.

cows slake their thirst is a means of purification, provided it is not strongly mixed with unclean (substances), nor has a (bad) smell, nor is dis- coloured, nor has a (bad) taste.

11. But land becomes pure, according to the degree of the defilement, by sweeping the (defiled) spot, by sprinkling it with water, by smearing it with cowdung, by scattering (pure earth) on it, or by scraping it.

12. Now they quote also (the following verse):

i. ' A drop of water which is allowed to fall (on the ground) purifies a bull's hide of land, whether (the land) has been (previously) swept or not, pro- vided no impure substance is visible on it.'

2. Food which is cooked out of sight must be illuminated (with fire) and be sprinkled with water,

3. Likewise eatables bought in the market.

4. For the Veda (declares), ' For the gods who are (easily) disgusted and desirous of purity do not

10. 1. Regarding the term 'a bull's hide' of land, see Vish«u V, 181-183, XCII, 4.

2. Apastamba II, 2, 3, 9. 'Out of sight,' i.e. not before the eyes of him who eats it.' — Govinda. It would, however, seem that this rule refers to food prepared by -Sudras, without the super- visions of Aryans. For Apastamba's Sutra, which contains the same word, paroksham, 'out of sight,' certainly has reference to that case only, and there is no reason why food prepared by Brahman cooks should be purified before it is eaten.

3. Apastamba I, 5, 17, 19. The eatables here intended are, according to Govinda, La</us and other sweet-meats which are frequently bought ready made.

enjoy the offerings made by a man destitute of faith.'

5. After reflecting (for a long time on the re- spective value of) the (food) of a pure man destitute of faith and of an impure person who has faith, the gods declared both to be equal. But the Lord of created beings said to them, ' That is not equal, it is unequal. The food of a man destitute of faith is worthless, that which is purified by faith is preferable/

6. Now they quote also (the following verses): 1 Want of faith is the greatest sin; for faith is the highest austerity. Therefore the gods do not eat offerings given without faith.'

7. ' A foolish man does not reach heaven, though he may offer (sacrifices) or give (gifts)/

8. 'He is called a foolish man whose conduct is blemished by doubts, and who, clinging to his own fancies, transgresses (the rules of) the vSastras, because he opposes the fulfilment of the sacred law/

9. But pot-herbs, flowers, fruit, roots, and annual plants (must be) sprinkled (with water).

10. Having placed dry grass, wood of trees unfit for sacrifices or a clod of earth (on the ground), let him void faeces or urine, turning his face during the day towards the north and at night towards the south and wrapping up his head.

8. Dharmatantra, translated ' the fulfilment of the sacred law/ is explained in the commentary by dharmasya tantram anush///anam, by * the performance of the sacred duties.' It may also mean ' the doctrine of or the treatises on the sacred law.' The -Sastras are the Vedas and the whole body of the sacred literature.

9. Vishmi XXIII, 15. 10. Vasish/^aVI, 10.

11. (After voiding) urine he shall clean (the organ once) with earth and water,

13. In like manner (he shall clean himself with earth and water after voiding) faeces.

14. The number (of the applications of both is) thrice three for both feet and the hand.

15. After an effusion of semen (he shall purify himself) in the same manner as after voiding urine.

16. He shall wash himself, after he has untied or put on the cloth round his loins,

17. Or he may touch moist grass, cowdung, or earth.

18. While he is engaged in (the performance of) religious rites, he shall avoid to touch (the part of his body) below the navel.

19. The Veda (declares), 'A man's (body) is pure above the navel, it is impure below the navel.'

20..Sudras living in the service of Aryans shall trim (their hair and nails) every month; their mode

n-12. Vasish//$a VI, 14, 18. According to Govinda one application of water suffices for the left hand and two for both together.

13-14. Vasish//&a VI, 18. Govinda reads in Sutra 14, against the authority of all the MSS., payo^, 'for the anus/ instead of padayo^, ' for both feet.'

16. Apastamba I, 5, 16, 14. 17. Apastamba I, 5, 16, 15.

20. Apastamba II, 1, 2, 4-5. The above translation follows Govinda's explanation. But aryadhishMita^, ' living in the service of Aryans,' may also mean * superintended by Aryans,' and the rule be taken to refer to the special case of *S*udra cooks, as in the parallel passage of Apastamba.

of sipping water (shall be) the same as that of Aryans.

22. But (a sum of) twenty-five (karshapa^as shall bear an interest) of five mashas (per mensem).

23. Now they quote also (the following verses): ' He who, acquiring property cheap, employs (it so that it yields) a higher price, is called a usurer, and blamed in all (treatises on) the sacred law.' ' (Brah- man) weighed in the scales the crime of killing a learned Brahma^a against (the crime of) usury; the slayer of the Brahma^a remained at the top, the usurer sank downwards.'

24. ' Let him treat Brahma^as who tend cattle, those who live by trade, (and) those who are artisans, actors (and bards), servants or usurers, like •5udras.'

25. But men of the first two castes may, at their pleasure, lend (money at interest) to one who neglects his sacred duties, to a miser, to an atheist, or to a very wicked man.

26. Through the neglect of sacrifices, of (lawful) marriages, of the study df the Veda, and of (learned) Brahma/zas, (noble) families (even) are degraded.

27. The offence of neglecting a Brahma^a cannot be committed against a fool who is unacquainted

21. Vasish//$a II, 19. 22. VasishMa II, 5 1.

23. VasishMa II, 41-42. 24. VasishMa III, 3.

25. Vasish/^a 11,43- M. reads na dadyatam, 'shall not lend/ According to Govinda, 'a very wicked man' is equivalent to 'a Sudra.'

26. Manu III, 63. Govinda says that this Sutra is introduced in connexion with the expression, ' one who neglects his sacred duties,' which occurs in Sutra 25.

27. Vasish/^a III, 9 note, 10. This Sutra is added in explana- tion of the term ' the offence of neglecting a Brahmawa.'

with the Veda. For (in offering sacrifices) one does not pass by a brilliant fire and throw the oblations into ashes.

28. Families which are deficient in (the know- ledge of) the Veda, are degraded by (keeping) cows, horses and vehicles, by agriculture and by serving the king.

29. But even poor families which are rich in (the knowledge of) the Veda obtain rank among the (noble) families and gain great fame.

30. The (study of) the Veda impedes (the pursuit of) agriculture, (the pursuit of) agriculture impedes (the study of) the Veda. He who is able (to do it), may attend to both; but he who is unable (to attend to both), shall give up agriculture.

31. A fat, bellowing, raging humped bull, who does not restrain himself, who hurts living creatures and speaks according to his pleasure, forsooth, does not reach the (abode of) the gods; (but) those who are small like atoms, (being) emaciated (by austerities and fasts), go thither.

32. If, erring, in his youth he commits at any time good or evil acts of any kind, (they will all remain without result). (For) if in his later age he lives righteously, he will obtain (the reward of) that (virtuous conduct) alone, not (the punishments of his former) crimes.

33. Let him always be sorrowing in his heart, when he thinks of his sins, (let him) practise austerities and be careful; thus he will be freed from sin.

34. ' Where drops of water touch the feet of a

28-29. Manu III, 64, 66. 34. VasishMa III, 42.

man who offers water for sipping to others, no defilement is caused by them. They are equally (pure) as (water) collected on the ground.'

1. Referring to deaths and births, they declare that the impurity of Sapi/zafas lasts ten days; ex- cepting officiating priests, men who have performed the initiatory ceremony of a Soma-sacrifice, and students of the Veda.

2. But amongst Sapi/z^as Sapi^a-relationship (extends) to the seventh person.

3. (If children die) before the completion of the seventh month or before teething, (the relatives) shall bathe.

4. In (the case of a child) that dies before the completion of its third year or before teething, offer- ings of funeral cakes and water are not prescribed, and one should not burn its (body);

6. Some do it in the case of married daughters.

7. That (is done) in order to gain the good-will

11. 1. Vasish/foi IV, 16. Officiating priests, Soma-sacrificers, and students do not become impure by deaths or births occurring among their relatives; see Vasish/^a XIX, 48; Gautama XIV, 1.

2. VasishMa IV, 17. For the specification of the extent of the Sapiw^a-relationsbip, see below, Sutra 9.

6. Gautama XIV, 36. 'That refers to the Sapi«^as on the father's side/ — Govinda.

of the people. Women are considered to have no business with the sacred texts.

8. ' The relatives of unmarried women become pure after three days. But the uterine brothers become pure by (following) the rule mentioned before.'

9. Moreover, the great-grandfather, the grand- father, the father, oneself, the uterine brothers, the son by a wife of equal caste, the grandson, (and) the great-grandson — these they call Sapi/zafas, but not the (great-grandsons) son; — and amongst these a son and a son s son (together with their father are) sharers of an undivided oblation.

10. The sharers of divided oblations they call Sakulyas.

8. This verse, which occurs in all my MSS. of the text, is left out in the two copies of Govinda's commentary.

9. Colebrooke, Dayabhaga XI, 1, 37; V. Digest CCCXCVII. The text on which Colebrooke's two versions are based differs from that of my MSS. and of Govinda by reading avibhaktadayadan instead of teshaw ka, putrapautram [v. 1. °pautrakam] avibhakta- dayam. The meaning of the latter clause, which is placed paren- thetically before sapi/z</an a/£akshate, ' (these) they call Sapi«^as/ seems to be that a father with his son and grandson share the cakes offered at one funeral sacrifice by the fourth descendant. Its object is to show that the group called Sa'pi^as consists of two such subdivisions, between whom the middlemost forms the con- necting link. For the middlemost, the svayam, ' oneself/ of the text, first offers the cakes to his three ancestors and later receives the cakes, together with his first two descendants, from his great- grandson. Govinda gives no help. He merely remarks that the Sutra contains a paribhasha or technical rule of interpretation, and that the words api £a, ' moreover,' indicate that it is an expansion of Sutra 2.

10. Colebrooke, loc. cit. According to (jimutavahana the Saku- lyas are the three ascendants beyond the great-grandfather and the three descendants beyond the great-grandson. Others, among

11. If no other (relations) are living, the property (of a deceased male) descends to them (the Sa- pindas).

12. On failure of Sapi^as, the Sakulyas (inherit).

13. On failure of them, the teacher who (holds the place of a spiritual) father, a pupil, or an officiating priest shall take it,

14. On failure of them, the king. Let him give that property to persons well-versed in the three Vedas.

15. But the king should never take for himself the property of a Brahma^a.

16. Now they quote also (the following verse): ' The property of a Brahma/za destroys (him who

whom Govinda takes his place, explain the word sakulya to mean 1 members of one family ' in general. Govinda says, sambandha- vijeshagTiane sati sapiwe/a u/£yante 1 sambandhamatra^nane sakulya^ 11 A tar ka. sapi«</a api sakulya^ II 'If a particular relationship is known, they are called Sapiwdas; and if (the fact) only is known that relationship exists, Sakulyas. Hence the Sapi«</as are also Sakulyas/

11. Colebrooke, loc. cit. Both the Dayabhaga and the Digest read satsvanga^eshu, ' when there is male issue/ and the Virami- trodaya, fol. 218, p. 2, 1. 7, agrees with them. The MSS. read all satsv anyeshu, which may, however, be taken with Govinda for asatsv anyeshu, because the preceding word ends in e. Govinda explains anyeshu, ' others/ by aurasadishu, ' legitimate sons of the body, and so forth.'

12. Colebrooke, Dayabhaga, loc. cit. The digest omits this Sutra.

13. Colebrooke, loc. cit. Gimutavahana wrongly reads pita k&kaxy&h, ' the father and the teacher.' Govinda gives the expla- nation adopted above. Regarding the spiritual fatherhood of the teacher, see e. g. VasishMa II, 4.

14. Colebrooke, loc. cit. Govinda reads satsvam, 'the property of a holy man/ instead of tatsvam, * that property.'

15. Colebrooke V, Dig. CCCCXLIV; Vasish/^a XVII, 86.

takes it), together with sons and grandsons; poison kills one man only. (Therefore) they do not declare poison to be (the worst) poison. The property of a Brahma^a is called (the worst) poison.'

17. If a birth and a death occur together, one and the same period of ten (days and) nights (shall serve for both).

18. Now if (other deaths or births) happen be- fore the completion of the ten (days and) nights (of impurity), the first period of ten (days and) nights (shall suffice, provided the new cause of impurity occurs) before the end of the ninth day.

19. On a birth, indeed, the parents (alone) become impure during ten days.

20. Some (declare that) the mother (alone be- comes impure), because (people) avoid (lying-in women alone).

21. Others (say that) the father (alone becomes impure) because the semen is the chief cause (of the generation).

22. For sons who were born without mothers, are mentioned in the revealed texts.

23. But (the correct opinion is that) both the parents (become impure) because they are equally connected (with the event).

18. Vasish/^a IV, 23-25. Govinda points out that in case the second birth or death happens after the completion of the ninth day, the rule given (Gautama XIV, 7) applies.

20. VasishMa IV, 21-22. TatpariharawSt, literally, 'because she is avoided, i.e. because people avoid newly-confined women (not their husbands)/ — Govinda.

21. E. g. Agastya and Vasish/^a. See Rig-veda VII, 33, 1 1, and Saya/za's commentary thereon.

24. But when a death (has happened, the relatives of the deceased), allowing the youngest to begin, shall pass their sacrificial threads over the right shoulder and under the left arm, descend into the water at a bathing-place, submerge (their bodies), emerge (out of the water), ascend the bank, sip water, pour out libations for the (deceased, repeat- ing the last four acts) severally three times there- after, ascend the bank, sip water, touch a coal, water or the like at the door of their house, and sit during ten days on mats, eating food that does not contain pungent condiments or salt.

25. (Let him perform) a funeral sacrifice on the eleventh or the twelfth (day).

26. In (performing) the remaining rites (one should) conform to (the customs of) the people.

27. In case of a (death) let him also keep (a period of impurity) for (persons who are) not (his) SapiWas, according to the degree of nearness, three (days and) nights, a day and a night, one day and so forth,

24. Vasish/fo IV, 9-15. When the libations of water are poured out, the name of the deceased must be pronounced. Govinda correctly states that iti, ' or the like,' which stands after * a coal, water/ is intended to include ' cowdung, and yellow mustard seed/ which are mentioned by Ya^wavalkya III, 13. Regarding the clause sakro'ttri^, '(repeating these last four acts) severally three times,' see Apastamba II, 6, 15, 10.

25. Vishwu XXI, 2 seq., and especially 19.

26. Govinda, in explanation of this Sutra, refers to the last words of Apastamba II, 6, 15, 10, where it is said that relatives < shall perform those rites for the dead which the women declare to be necessary,' and to Apastamba II, n, 29, 15.

27. Gautama XIV, 20. Govinda is of opinion that the duration of the impurity shall depend on the good qualities, learning, &c. of the deceased.

28. For a teacher, a sub-teacher (upadhyaya), and their sons, three (days and) nights,

30. Let him keep on account of a pupil, for one who has the same spiritual guide, for a fellow-student (sabrahmaiarin) three (days and) nights, one day and a night, one day and so forth (as periods of impurity).

31. On a miscarriage females (remain impure) as many (days and) nights as months (elapsed after conception).

32. If he unintentionally touches the corpse of a stranger, he becomes at once pure after bathing dressed in his clothes.

33. (If he does it) intentionally, (he will remain impure) during three (days and) nights.

34. And (the same rules apply if he touches a woman) during her courses.

35. A son who is born from (intercourse with a temporarily unclean woman) becomes an Abhii-asta. Thereby the penances (to be performed) by him have been explained.

28. Vishmi XXII, 42, 44. Govinda asserts that the impurity on account of an Upadhyaya lasts one night, together with the preceding and following days, and on account of a teacher's or Upadhyaya's sons one day only. It looks as if he had read the words pakshwyekaham in his text.

29. Govinda asserts that £a, 'likewise/ indicates that the rule applies also on the death of persons for whom one sacrifices.

30. Vishmi XXII, 44. Govinda explains satirthya to mean ' one who has the same guru or spiritual guide,' while according to others it means ' one who studies under the same sub-teacher' (upadhyaya). See also the Karika on Pacini IV, 4, 117, and note.

31. Vishmi XXII, 25. 32-33- Gautama XIV, 27. 34. Vishmi XXII, 69.

36. On touching one who sells the Veda, a sacri- ficial post, an outcast, a funeral pile, a dog, or a Kandala. he shall bathe.

37. Now if a worm is produced in an open wound that is filled with pus and sanies, how shall, in that case, a penance be performed?

38. He who is bitten by a worm will become pure on bathing (daily) during three days and drinking (a mixture of) cow's urine, cowdung, milk, sour milk, butter, and water boiled with Kusa. grass.

39. He who has been touched by a dog shall bathe dressed in his clothes;

40. Or he becomes pure by washing that spot (where he has been touched), by touching it with fire, by (afterwards) again washing it and his feet, and by sipping water.

41. Now they quote also (the following verses): ' But a Brahma^a who has been bitten by a dog, is purified if he goes to a river that flows into the ocean, (bathes there and) suppresses his breath one hundred times and (afterwards) eats clarified butter. He will (also) become pure at once on bathing (in water brought) in golden or silver (vessels), or in a cow's horn, or in new (earthen pots).'

36. This verse, which is another version of I, 5, 9, 5, is left out in the Dekhan and Gujarat MSS.; I consider its genuineness very doubtful. ' 37. VasishMa XVIII, 16.

39-40. Apastamba I, 5, 15, 16-17. Govinda, too, states that the second mode of purification is to be adopted, if the dog touches any part of the body below the navel.

4. Goats and sheep (are) excepted (from the above prohibition).

5. Five five-toed animals may be eaten, (viz.) the porcupine, the iguana, the hare, the hedgehog, the tortoise and the rhinoceros, excepting the rhi- noceros,

6. Likewise five animals with cloven hoofs, (viz.) the white-footed antelope (Nll-gai), the (common ravine) deer, the spotted deer, the buffalo, the (wild) boar and the black antelope, excepting the black antelope,

7. (Likewise) five (kinds of) birds that feed scratch- ing with their feet, (viz.) the partridge, the blue rock- pigeon, the francoline partridge, the (crane called) Vardhra/zasa, the peacock and the Vara/za, except- ing the Vara/za,

2. Vasish//$a XIV, 48. Govinda says that the particle ka., 'and/ is used in order to indicate that the word 'tame' must be understood.

5. VasishMa XIV, 39. Another explanation of the word jvavi/, 1 the porcupine' (see also Gautama XVII, 27), is given in the com- mentary, which says that it is a wild animal resembling a dog, and belonging to the boar species. Govinda points out that there is a dispute among the learned regarding the rhinoceros (VasishMa XV, 47), and that the peculiar wording of the Sutra is intended to indicate that.

6. The permissibility of the last-named animal is again doubtful.

7. Gautama XVII, 35. The case of the last-mentioned bird, the Varawa, is again doubtful. From the first rock-edict of A^oka

8. (And the following) fishes, (viz.) the Silurus Pelorius (Sahasrada^sh/rin), the ^fili/^ima, the Var- mi, the Brzha/£/£/£iras, the Masakari(?), the Cyprinus Rohita, and the Ra^i.

9. The milk of a (female animal) whose offspring is not ten days old, and of one that gives milk while big with a young one, must not be drunk,

10. Nor that of a (cow) that has no calf or that (suckles) a strange calf.

11. (The milk) of sheep, camels, and one-hoofed animals must not be drunk.

12. If (he has) drunk (milk) which ought not to be drunk, excepting cow's milk, (he must perform) a Kri&Mra (penance).

1 3. But if (he has drunk) cow's milk (that is unfit for use, he shall) fast during three (days and) nights.

14. Stale (food must not be eaten or drunk) excepting pot-herbs, broths, meat, clarified butter, cooked grain, molasses, sour milk, and barley-meal,

15. Nor (substances) which have turned sour, nor molasses which have come into that state.

16. After performing the ceremony preparatory

it appears that peacocks, now considered inviolable, were actually eaten in the third century a. d.

8. Vasish//$a XIV, 41-42. The names are much corrupted in the MSS., and for Ma^akari, which I do not find in the dictionaries, Sama^akari or Samasakari is also read. The Brz'ha^/^iras is probably the Indian salmon, the Mahsir.

-9-10. Vasish/#a XIV, 34-35; Gautama XVII, 22. The meaning of sandhini, ' a female animal that gives milk while big with young,' is uncertain. See also Vishnu LI, 40; Apastamba I, 5, 17, 23.

11. Gautama XVII, 24. 12. Vishmi LI, 38-41.

14. Gautama XVII, 16. 15. Vasish/^a XIV, 37-38.

16. VasishMa XIII, 1-5. Govinda states that this Sutra has been introduced here, because the purity of one's food ensures

to the beginning of the Veda-study (upakarman) on the (full moon of the month) of Sr&vana. or of Asha<2%a, they shall close the term on the full moon of Taisha or Magna.

i. The gods enjoy a pure sacrifice (only);

2. For the gods are desirous of purity and (them- selves) pure.

3. The following (Rik) declares that, 'To you, O Maruts, the pure ones, pure viands; to you, the pure ones, I offer a pure sacrifice. They who love the pious rites, who are of pure origin, (themselves) pure and purifiers (of others), came duly to the truthful (worshipper).'

4. (He will be) pure (if there is) no blemish on his clothes, therefore let him perform all (acts) that are connected with sacrificing, (dressed) in unblem- ished clothes.

5. The sacrificcr and his wife as well as the officiat- ing priests shall put on dresses which have been washed, and dried by the wind, and which are not in a bad condition.

purity of one's soul, and purity of soul gives strength of memory, and thereby makes one fit to study the Veda.

13. 1-2. See also above, I, 5, 10, 4. This Adhyaya and the next ought to have been given in the -Srauta Sutra.

3. Rig-vedaVII, 56, 12; Taittiriya-brahmawa II, 8, 5,5. The meaning of the last portion of the verse is somewhat doubtful. Sayaraa gives two different explanations and Govinda a third.

4. Govinda points out that the dresses of the sacrificer and of his priests must be white, because farther on (Sutras 9-10) other colours are specially prescribed.

5. Govinda thinks that the word £a, ' as well as/ is intended to include the lookers-on.

6. (It shall be) thus from the (beginning of the) Prakrama,

7. And thus at the long Soma-sacrifices and the Sattras;

8. And (on other occasions other dresses must be used) in accordance with the injunction (of the Veda),

9. Thus at (all) Ish/is, animal sacrifices, and Soma-sacrifices which may be used as spells (against enemies), the priests shall perform (the sacred rites), wearing red turbans and red dresses; (when reciting the hymn seen by) Wzshakapi (he shall) wear a dress and a mantle of many colours and so forth.

10. At the Agnyadhana (sacrifice) the clothes (shall be made) of flax; on failure of such, (dresses) made of cotton or of wool are used.

11. Clothes defiled by urine, ordure, blood, semen and the like (shall be) cleaned with earth, water and the like.

12. (Dresses) made of Trzpa-bark and vrzkala (shall be treated) like cotton-cloth,

6. Regarding the ceremony called Prakrama, literally ' stepping forward from the Garhapatya fire/ see Saya/za on Taitt. Br. I, 1, 4, 1. It opens the Agnyadhana rite.

9. Govinda states that the words iti ka,, ' and so forth,' are in- tended to include other incantations. The Wzshakapi hymn is found Rig-veda X, 86.

-11. Govinda states that the word iti, 'and the like,' is intended to include cowdung, cow's urine, and other substances used for purification.

12. Govinda states that there is a tree called Trrpa, the bark of which is used for dresses. Vrz'kala, which has been left untrans- lated, is explained by j-akama, a word which is not found in our dictionaries.

1 3. Deer-skins like (dresses) made of bark.

14. (Let him) not (use) a mantle which has been wrapped (round the loins, or) on which he has been lying (in his bed), without washing it.

15. Let him not employ for the gods anything used by men without beating it on a stone.

16. If solid earth is denied, (it must be) smeared with cowdung.

1 7. Loose (earth must be cleansed by) ploughing,

18. Moist (earth) by bringing pure (earth) and covering (it with that).

19. Land is purified in four (ways), by being trod on by cows, by digging, by lighting a fire on it, by rain falling on it,

20. Fifthly by smearing it with cowdung, and sixthly through (the lapse of) time.

21. Grass placed on unconsecrated ground (must be) washed.

22. (Grass) defiled out of one's sight, (shall be) sprinkled (with water).

23. Small pieces of sacred fuel (shall be purified) in the same manner.

24. Large pieces of wood (must be) washed and dried.

13. Govinda says that, as the treatment of valkala, ' bark-dresses/ has not been prescribed, the meaning of the Sutra can only be, that bark-dresses and black-buck skins are to be treated alike, i. e. that they are to be cleaned with Bel-nut and rice; see above.

15. Govinda explains apalpulitam by 'without beating it with the hand on a stone.' He mentions as an instance the skin which is used in preparing the Soma.

16. According to Govinda, solid earth is such on which the fire- altars are built.

21. E. g. grass intended for the barhis, if it has been placed on a spot which has not been sprinkled with water.

22. 'Defiled out of one's sight,' i.e. brought by.Sudras.

I, 6, T3. PURIFICATION AT SACRIFICES. 1 89

25. But a great quantity (of wood shall be) sprinkled (with water).

26. Wooden vessels which have been touched by impure men (shall be) scraped;

27. (And) those which are defiled by stains of remnants (shall be) planed.

28. (Wooden vessels) defiled by urine, ordure, blood, semen, and the like (very impure substances shall be) thrown away.

29. These (rules must be followed) except in case a (special) injunction (is given);

30. Thus, for instance, (purification by) washing with Ku^a grass and water (is prescribed) on all the following (occasions, viz.) at the Agnihotra, the Gharmo/£/£/£ish/a, the Dadhigharma, the Ku/z^apa- yinam Ay ana, the Utsargi/zam Ayana, the Daksha- ya/za sacrifice, the Ardhodaya, the Aatu^akra, and the Brahmaudanas,

31. (Again) at all Soma-sacrifices (the cups must be) cleaned with water only on (the heap of earth called) the Mar^aliya;

32. If these same (cups are defiled) by urine, ordure,

27. Govinda says that this rule is optional.

28. Govinda adds that fuel, Kuja grass, and the like, which have been denied in this manner, must also be thrown away.

30. Regarding the Dadhigharma, a homa, see Vaitana Sutra 21,18; regarding the Ku#</apayinam Ayana, Ajvalayana «S"rauta Sutra XII, 4; and regarding the Dakshayawa sacrifice, a variety of the new and full-moon offering, Ajvalayana II, 14. The Ardho- daya is possibly the vrata of that name mentioned in the Purawas. According to Govinda, the J5Tatuj£akra, which is otherwise known as a Tantric rite, is a sacrifice, ish/akakosh/a (?) madhyavasanto ya^ante tathetaradaya^ (?). Regarding the Brahmaudana, see Awa- layana -Srauta Sutra I, 4.

32. Govinda says that the injunction to throw away defiled

blood, semen, and the like (they must be) thrown away.

1. Earthen vessels that have been touched by impure persons (must be) exposed to (the flame of) a fire of Kusa. grass.

2. Those which have been defiled by stains of remnants (of food must be) exposed to another burning.

3. Those which have been defiled by urine, ordure, blood, semen, and the like (must be) thrown away.

4. (Vessels) made of metal (must be) washed, after having been scrubbed as (directed) above.

5. The materials (to be used) for scrubbing (are) cowdung, earth, ashes, and so forth.

6. Those which have been defiled by urine, ordure, blood, semen, and the like (must be) recast,

7. Or (they must) be kept during seven (days and) nights completely immersed in cow's urine,

8. Or in a great river for as long (a period).

9. (Vessels) made of stone or of fruits, (i. e.) gourds, Bel-fruit, and Vina/as, (shall be) brushed with (a brush of) cow's hair.

vessels has been repeated, in order to prevent a misconception. For as Soma is said to be a great means of purification, it might be supposed that it was powerful enough to prevent the defile- ment of vessels into which it is poured at a sacrifice. But com- pare the next Sutras.

14. 8. A great river, i.e. one which directly flows into the ocean. — Govinda.

9. A Vina/a, i. e. (a vessel) made of bamboo or Vidagdha#a/a; it is called a ' long vessel' (dirghabha^anam), and is used for carrying the Pramta water and the like purposes. — Govinda. The vessel

I, 6, 14. PURIFICATION AT SACRIFICES. 191

10. (Sacrificial implements made of) plaited Na/a- reeds, bamboo, or 6ara-reeds (shall be) washed with cowdung, water, and the like.

11. If unhusked rice has been defiled, (it must be) washed (and afterwards be) dried.

12. But a great quantity (of unhusked rice must be) sprinkled.

13. Husked rice (which has been defiled must be) thrown away.

14. The same (rule applies) to cooked sacrificial viands.

15. But if a great quantity has been defiled by (the touch of) dogs, crows, and the like (unclean beings), one must throw away that portion (as) food for men, and sprinkle (the rest with water), reciting the Anuvaka, ' Pavamana/k suvar^ana/L'

16. Hydromel and preparations of milk (are) purified by pouring them from one vessel into another.

intended is no doubt the flask made of a bamboo which is cut below the joint, and is commonly used as a bottle for oil. Govinda adds that this mode of purification is to be adopted in case the vessels have been touched by impure persons.

1 o. Na/a-reeds, i. e. Amphidonax Karka; -Sara, i. e. Saccharum Sara. Govinda says that the rule applies to cases where such implements have been defiled by remnants of food (u^^ish/a- lepa).

n. 'Defiled, i.e. touched by a A^a^ala.' (The rule) refers to a quantity less than a Dro^a (66 or 132 lbs.). — Govinda.

13. 'If it has been defiled by urine and the like and the quan- tity is small; ' this must be understood, because he will declare (below, Sutra 15) that if there is a great quantity (the defiled) portion only shall be thrown away. — Govinda.

14. This, too, refers to small quantities only.

15. The Anuvaka referred to is Taittinya-brahmawa I, 4, 8.

16. ' Hydromel, i.e. sour milk, honey, clarified butter, water, and

1 7. In like manner let him pour oil and clarified butter which have been touched by an impure (person) into water, and (afterwards) use them.

18. If (any) impure (substance) is thrown (into the sacrificial fire) let him place (the two Arams one) on (the other), produce fire by friction, (and offer) a Pavamanesh/i.

19. If (the rules regarding) purity, the proper place, the mantras, the series of actions, the object, the materials, (their) consecration, and the proper time are conflicting, each earlier-named (point) is more important (than the following ones).

1. The sacred fires (shall be) approached from the north,

3. The contrary (proceeding should be adopted at sacrifices offered) to the manes.

grain; a preparation of milk, i. e. curd of two-milk whey (amiksha), if these are blemished by the fault of men, and that (blemish must have been caused by) the touch of an impure (person, ukMishta) only.' — Govinda.

17. 'And that must be done in such a manner that the oil and the clarified butter are not lost/ — Govinda.

18. 'Any impure substance, i.e. urine, ordure, and the like.' — Govinda.

19. Avr/t, 'the series of actions,' i.e. the growth (pramubhava) of the ceremonial (prayoga). — Govinda.

15. 1. Manava *SVauta Sutra 1, 1, 1, and Kumarila thereon in Professor Goldstiicker's lithographed copy and Katyayana -SYauta Sutra I, 8, 24. See also Professor Haug's map of 'the sacrificial compound/ Aitareya-brahmawa, vol. i.

3. I. e. the entrance and exit are to be made to the south of the fires.

4. Let him wash that which has been touched with (his) foot.

5. Let him touch water, in case he touches his body or the hem (of his garment).

6. Likewise (let him touch water) after cutting, splitting, digging or removing (anything, or offering oblations) to the manes, to the Rakshasas, to Nirr/ti, to Rudra, (and after performing sacrifices) intended as spells (against enemies).

7. Let him not turn round himself a sacrificial implement (the use of) which is accompanied by the recitation of mantras.

8. (For) the sacrificial implements (are) more nearly (connected with the sacrifice),

10. The sacrificer and his wife are even nearer than the priests.

11. After the sacrificial implements (follows) the clarified butter, after the clarified butter the sacri- ficial viands, after the sacrificial viands the animal to be slain, after the animal the Soma, after the Soma the sacred fires.

5. Govinda explains si£, 'the hem of the garment,' by the garment wrapped round the loins (parihitaw vasa^).

7. The meaning is that the priest must hold the sacrificial imple- ments, such as the sru£ and sruva ladles, between himself and the fires, and not place himself between them and the fires (atmano bahir na kuryat agner antara^ svaya^a na bhaved iti yavat).

8; 'He gives the reason for that (rule), "For the sacrificial implements (are) nearer" than the priests, that must be under- stood.'— Govinda.

10. 'For they obtain the reward of the sacrifice. The instances (referring) to those two are the Vaisar^anas and the Dakshi/zas.' — Govinda.

11. Katyayana *SVauta Sutra I, 8, 31. 'If the space on the

12. If there is work for them, the priests shall not turn away from the sacred fires.

13. If he faces the east, let him turn towards his right shoulder,

14. If he faces the west, towards the left.

15. The entrance to the sacrificial (enclosure lies) between the -ATatvala and the Utkara,

16. (When one comes) from the isfatvala, (it lies between) the AhavanJya fire and the Utkara.

1 7. The officiating (priests), the sacrificer, and his wife shall enter by that (road),

18. As long as the sacrificial rite is not completed.

19. When it has been finished (they shall) pass to and fro on the side where there is no Utkara (i.e. on the western side of the enclosure).

Uttaravedi and the rest is confined, the Soma is made ready imme- diately after the fire, after that the meat and so forth, after that the grain for the sacrificial cakes, then the clarified butter, and after that the spoons called sruva, srui, and so forth.' — Govinda.

12. 'It is indicated hereby that, if there is work (to be done) there, they shall not turn away from the sacred fires except in cases of absolute necessity/ — Govinda.

13. 'This rule (refers to the case) when he walks with the sacred fires. It must be understood that he shall not turn his back on the fires.' — Govinda.

14. 'This rule (is to be interpreted) in the same manner (as the preceding one). Or it is prescribed by these two Sutras that the men engaged (in the sacrifice) shall go out, turning their right hand towards (the fires).' — Govinda.

16. I read with the MSS. of the text 'Mtvalad ahavaniyotkarau.' The two copies of the commentary give £atvala/fc ahavaniyotkarau. Govinda says that the words antarewa tirtham must be understood. For the position of the ^Tatvala and the Utkara, see Professor Haug's map, where the road of the priests is also marked, though somewhat differently.

20. Let him not put on the fire logs or Samidhs which have not been sprinkled (with water),

21. The Brahman (priest) and the sacrificer shall enter in front of the Ahavaniya fire.

22. Some (declare that they shall enter) behind the Ahavaniya fire.

23. The seat of the Brahman (priest is situated) to the south of the Ahavaniya fire, (that) of the sacrificer to the west of him.

24. (The seat) of the Hotri (priest is situated) to the north of the northern Sron'i (of the Vedi),

25. (That) of the Agnidhra priest near the Utkara,

26. (That) of the (sacrificer's) wife behind the Garhapatya fire.

27. He scatters Darbha grass on these (seats) as often as (they are used).

28. A vessel filled with water, for the purpose of sipping, shall be appropriated to (the use of) each (person).

29. He who has been initiated (to the performance of a sacrifice shall) keep the (following) vows:

30. Let him not proclaim the guilt of other men; let him not become angry; let him not weep; let him not look at urine and ordure.

31. If he has looked at any unclean (substance), he mutters (the verse), ' Unrestrained is the internal

23. For the seats of the priests and the other persons named in this and the following rules, see Professor Haug's plan, and Dr. Hillebrandt's Altindische Neu und Vollmondopfer, p. 190.

24. 'The northern Sroni of the Vedi, i.e. the north-western corner of the Vedi.' — Govinda.

31. Taittiriya Sawhita III, 1, 1,2, where the rule also is given. M. alone adds another Sutra, the text of which is corrupt. But it ended with the mantra undatir bala#z dhatta, &c. Taitt. S. ibid. 3.

organ, wretched (my) eye-sight; the sun is the chief of the (heavenly) lights; O Dikshi, do not forsake

i. There are four castes (vama, viz.) Brahma^as, Kshatriyas, VaLsyas, and £itdras.

2. (Males) belonging to them (may take) wives according to the order of the castes, (viz.) a Brah- ma^a four,

6. Sons begotten on (wives) of equal or of the next lower castes (are called) Savar/zas (of equal caste).

7. (Those born) of (wives) of the second or third lower castes (become) Ambash/^as, Ugras, and Nishadas.

8. Of females wedded in the inverse order of the castes (are born) Ayogavas, Magadhas, Vai/zas, Kshattrzs, Pulkasas, Kukku^akas, Vaidehakas, and Aa^alas.

9. An Ambash/^a (begets) on a female of the first (caste) a 6Vapaka,

10. An Ugra on a female of the second (caste) a Vai^a,

11. A Nishada on a female of the third (caste) a Pulkasa.

16. 1. Vasish/^a II, 1. 2-5. Vasish/^a I, 24-25.

6. Gautama IV, 16. 7. Vasish/^a XVIII, 8.

8-12. Vasish/^a XVIII, 1-6; Gautama IV, 17-21. In the I. O. copy of the commentary there is a break, which extends from Sfitra 8 to the beginning of Adhyaya 10.

12. In the contrary case a Kukku/aka (is pro- duced).

16. Now they quote also (the following verse): * But those sons whom an uninitiated man begets, the wise call Vratyas, who are excluded from the Savitri; (that is a rule which refers) in an equal manner to the three (highest) castes.'

1. The Rathakara (carpenter), the Ambash//£a, the Suta (charioteer), the Ugra, the Magadha, the Ayogava, the Varna, the Kshattrz, the Pulkasa, the Kukku/a, the Vaidehaka, the Aa^dala, and so forth,

2. Among these, sons of equal caste (spring) from women of equal caste.

3. A Brahma/za (begets) on a female of the Ksha- triya caste a Brahma^a, on a female of the Vawya caste an Ambash//£a, on a female of the 6udra caste a Nishada,

13-15. The text of the three Sutras is exceedingly corrupt, and the Telugu copy of the commentary affords no help. It is, how- ever, clear that the passage left out contained something which corresponded to Gautama IV, 22-23, and treated of the possibility of raising persons of a lower caste to a higher one by intermarriages continued for five or seven generations. The reading of K., which perhaps is the best, will show this: ' nishadena nishadyad a paw- /fcamag^ata bhavanti tarn upanayet shash//^aw ya^ayet saptamo 'vi- krzta^isamaz^ito saptamau^gisama ity ekeshaw sawg^la kramewa nipatanti.'

17. 1-2. Manu X, 26-27. 3-6. See above, I, 8, 16,6-7.

5. A Kshatriya (begets) on a female of the Vaisya caste a Kshatriya, on a female of the.5udra caste an Ugra.

6. A VaLsya (begets) on a female of the ^udra caste a Rathakara.

7. A ^udra begets on a female of theVaisya caste a Magadha, on a female of the Kshatriya caste a Kshattrz, but on a female of the Brahma/za caste a Kdinddldi.

8. A VaLsya begets on a female of the Kshatriya caste an Ayogava, on a female of the Brahma^a caste a Suta.

9. If among these an Ambash/^a (male) and an Ugra (female) unite, (their son) will be born in the direct order of the castes (Anuloma).

10. If a Kshattrz (male) and a Vaidehaka (female) unite, (their son will be) born against the order of the castes (Pratiloma).

11. An Ugra (begets) on a female of the Kshattrz caste a.Svapaka,

12. A Vaidehaka on a female of the Ambash^a caste a Vai^a,

13. A Nishada on a female of the.Sudra caste a Pulkasa,

14. A.Sudra on a female of the Nishada caste a Kukku^aka.

15. The wise declare those sprung from an inter- mixture of the castes to be Vratyas.

9-10. I.e. the offspring of individuals of different Anuloma castes again become Anulomas, and the offspring of individuals of different Pratiloma castes, Pratilomas.

13-14. See above, I, 8, 16, n-12. 15. Gautama IV, 25.

1. Let the king protect (his) subjects, receiving as his pay a sixth part (of their incomes or spiritual merit).

2. Brahman, forsooth, placed its majesty in the Brahma^as, together with (the duties and privileges of) studying, teaching, sacrificing for themselves, sacrificing for others, liberality, and accepting (gifts), for the protection of the Vedas;

3. In the Kshatriyas (it placed) strength, together with (the duties and privileges of) studying, sacri- ficing, liberality, (using) weapons, and protecting the treasure (and the life of) created beings, for the growth of (good) government;

4. In the Vaisyas (it placed the power of work), together with (the duties of) studying, sacrificing, liberality, cultivating (the soil), trading, and tending cattle, for the growth of (productive) labour.

5. On the.Sudras (it imposed the duty of) serving the three higher (castes).

6. For (the Veda states), ' they were created from the feet (of Brahman)/

18. 1. Vasish/^a I, 42-44. Learned Brahma#as do not pay taxes, but the king obtains a sixth part of the spiritual merit which they acquire. Hence Baudhayana uses the general term, ' a sixth share/

2. Vasish//5a II, 13-14. 3. VasishMa II, 15-17.

4. VasishMa II, 18-19. The words 'the power of work' are inserted by Govinda.

6. Rig-veda X, 90, 1 2; Taittiriya Arawyaka III, 1 2, 6.

7. Let (the king) choose a domestic priest (who shall be) foremost in all (transactions).

8. Let him act according to his instructions.

10. Let him not strike with barbed or poisoned (weapons).

1 1. Let him not fight with those who are in fear, intoxicated, insane or out of their minds, (nor with those) who have lost their armour, (nor with) women, infants, aged men, and Brahma/zas,

13. Now they quote also (the following verse): * He who slays an assassin, able to teach (the Veda) and born in a (noble) family, does not (incur) by that (act the guilt of) the murderer of a learned Brahma/za; (in) that (case) fury recoils upon fury.'

14. The duty on goods imported by sea is, after deducting a choice article, ten Pa/zas in the hundred.

15. Let him also lay just (duties) on other (marketable goods) according to their intrinsic value without oppressing (the traders).

7. VasishMa XIX, 3-6. Govinda explains sarvatodhuram, 'fore- most in all/ by sarva^am, ' omniscient.'

8. Vasish//&a I, 40-41. The rule, of course, refers primarily to advice in spiritual matters.

9. Gautama X, 16. 10. ManuVII, 90. 11. Gautama X, 18. The meaning is that such persons shall

14. I take this to mean that the king may take one article which particularly pleases him out of each consignment, and impose on the rest an ad valorem duty of ten per cent. Regarding the tribute in kind to be paid to Indian kings by foreign merchants, see Peri- plus maris Erythraei, par. 49.

15. VishwuIII, 29-30. Govinda interprets anupahatya, 'without

16. Let the king guard the property of men belonging to a non-Brahmanical caste, the owner of which has disappeared, during a year, and after- wards take it (for himself).

17. A Brihma^a, forsooth, shall not suffer cor- poral punishment for any offence.

18. In case (a Brahma^a) has slain a Brahma^a, has violated his Gurus bed, has stolen the gold (of a Brahma^a), or has drunk (the spirituous liquor called) Sura, (the king) shall cause to be impressed with a heated iron the mark of a headless trunk, a female part, a jackal, (or) the sign of a tavern on the forehead (of the offender) and banish him from his realm.

19. If a Kshatriya or (a man of any) other (lower caste) has murdered a Brahma^a, death and the confiscation of all his property (shall be his punish- ment).

20. If those same (persons) slay men of equal or lower castes, (the king) shall fix suitable punishments in accordance with their ability.

Prasna I, Adhyaya 10, Ka;vdika 19. 1. For slaying a Kshatriya (the offender) shall

oppressing the traders,' by 'without deducting (anuddhrz'tya) a choice article.'

16. Vasish/^a XVI, 19-20. As stated above, I, 5, 11, 15, the king must not take the property of a Brahmawa.

17. VishmiV, 2. 'Corporal punishment,' i.e. capital punish- ment, mutilation, &c, except branding.

18. Vishmi V, 3-7. 19. Apastamba II, 10, 27, 16. 20. Vasish//$a XIX, 9. ' Those same persons,' i. e. Kshatriyas,

19. 1. Apastamba I, 9, 24, 1. Govinda explains vairaniryata-

give to the king one thousand cows and besides a bull in expiation of his sin,

2. For (slaying) a Vaisya one hundred cows, for (slaying) a 6udra ten; and a bull (must be) added (in each case).

3. (The punishment for) the murder of a woman ■ — excepting a (Brahma^l) who had bathed after temporary uncleanness — and for the destruction of a cow have been explained by the (rule regarding the) murder of a.5udra.

4. If he has slain a milch-cow or a draught-ox, he shall perform a A^andraya^a (lunar penance) after (paying the prescribed fine).

5. The (punishment for the) murder of a (Brah- ma;d) who had bathed after temporary uncleanness has been explained by (the rule regarding) the murder of a Kshatriya.

6. For killing a flamingo, a Bhasa, a peacock, a Brahma/zi duck, a Pra^alaka, a crow, an owl, a frog, a musk-rat, a dog, (the large ichneumon called) Babhru, a common ichneumon, and so forth, (the offender shall pay) the same (fine) as (for the murder of) a.Sudra.

7. In order to gain the good opinion of men, a witness shall give evidence in accordance with what he has seen or heard.

nartham in two ways: 1. in expiation of his sin; 2. in order to remove the enmity of the relatives of the murdered man. He adds all these punishments are really penances (prayajv&ttas) to be imposed.by the king. Apastamba has these Sutras in the section on penances.

5. Vasish/^a XX, 34, 37. 6. Apastamba I, 9, 25, 13.

8. Of injustice (in decisions) one quarter falls on the party in the cause, one quarter on his witnesses, one quarter on all the judges, and one quarter on the king.

But where he who deserves condemnation is con- demned, the king is guiltless and the judges free from blame; the guilt falls on the offender (alone).

9. (Therefore) a wise man should ask an appointed witness in the following manner:

10. 'The merit which thou hast acquired in the interval between the night in which thou wast born and that in which thou wilt die, all that will go to the king, if thou speakest an untruth.'

11. 'A witness who speaks falsely, slays three fathers and three grandfathers and seven (descend- ants), both the born and the unborn.'

12. 'By false testimony concerning gold he kills three ancestors; by false testimony regarding (small) cattle he kills five; by false testimony concerning kine he kills ten/

1 He kills a hundred by false evidence regarding horses, (and) a thousand by false evidence con- cerning a man. A witness who speaks falsely, destroys the whole (world) by false evidence con- cerning land.'

9. I read, with the Telugu copy of the commentary, sakshmaw tvevam uddish/am. All the MSS. of the text and C. I. read sak- shiwaw daivam uddish/am. Govinda's explanation, adhuna nir- dish/an sakshma evam iprt'kMed iti padanvaya^, ' the construction of the words is, " let him now ask the appointed witnesses in the following manner," ' agrees with the reading adopted.

11. ' Three fathers and three grandfathers,' i.e. seven ancestors.

12. Vasish/fa XVI, 34. Regarding the explanation of the

13. (Men of) the four castes (varaa) who have sons may be witnesses excepting.Srotriyas, the king, ascetics, and those who are destitute of human (intellect).

14. If (the witness rightly) recollects (the facts of) the case (he will receive) commendation from the most eminent men.

15. In the contrary case (he will) fall into hell,

16. Let him (who has given false evidence), drink hot milk during twelve (days and) nights or offer burnt oblations (reciting) the Kushma^a (texts).

words 'he kills/ see ManuVIII, 97, and Haradatta on Gautama XIII, 14.

13. Vasish/^a XVI, 28-30. The text has ra^anya, 'members of the royal family/ But the parallel passages of other Dharma- sutras, e. g. Vishmi VIII, 2, make it probable that the king is meant.

14. Apastamba II, n, 29, 10. Govinda takes the Sutra dif- ferently. His commentary runs as follows: sakshidvaye sati ra^ria tatpurushalr ka. kim kartavyam ity ata aha U smrz'tau pradhanata^ pratipatti/fc II pradhanyatas taponirdish/avidyadibhi^ I tadva&inat pra- tipattir nij^aya^ karya ityadhyahara^ karya^ II 'What shall the king and his officers do; if there are two witnesses? In order to answer this question he says: " On recollection, according to pre- eminence, reliance." According to pre-eminence, i. e. on account of austerities, (being) appointed (as a witness), learning and the like; in accordance with the evidence of such person's conviction, i. e. the decision must be made. The latter word has to be under- stood/ Govinda then goes on to quote Manu VIII, 73.

15. Apastamba II, 1 1, 29, 9. Govinda and M. read kartrzpatyam for kartapatyam, the reading of the Dekhan and Gujarat MSS. The explanation of the former term is said to be dosha^, ' sin/ Regarding the ancient word kartapatya, which Govinda and the writer of M. have not understood, see Haradatta on Apastamba

16. In accordance with his explanation of Sutra 14, Govinda thinks that this penance is to be performed by the king and the judges in case they fail to weigh the evidence properly. But

2. If (the father) gives (his daughter) to a student (who has not broken his vow of chastity and) who asks for her, after fully enquiring into his learn- ing and character, that (is) the rite of Brahman (brahma).

3. If (the father gives his daughter away) after clothing her and decking her with ornaments, (say- ing) ' That (is thy wife), fulfil the law (with her)/ that (is) the rite of Pra^apati (pra^apatya).

4. If (the bridegroom) after offering the first burnt oblation of parched grain (receives the maiden) for a bull and a cow, that is the rite of the i?zshis (arsha).

5. If (a maiden is given) to an officiating priest within the sacrificial enclosure, while the presents are being taken away, that (is) the rite of the gods (daiva).

according to ManuVIII, 106, Vish/mVIII, 16, the oblations with the Kushmafldas (Taitt. Ar. X, 3-5) are to be offered for uttering in evidence a venial falsehood. That is, no doubt, here, too, the real meaning.

2. VasishMa I, 30. The word brahmaMrin has, no doubt, as Govinda too contends, been used in the double sense of ' a student of the Veda ' and '■ chaste.'

4. Vasish//£a I, 32. 'After the first of the burnt oblations of parched grain, which are prescribed for weddings, has been offered, the bridegroom shall give to him who has power over the maiden a bull and a cow, and receive them back together with the (bride).' — Govinda.

5. Vasish//$a I, 31. According to this rule the damsel is given

6. The union of a lover with a loving damsel (is called) the rite of the Gandharvas (gandharva).

7. (If the bridegroom receives the maiden) after gladdening (the parents) by money, (that is) the rite of the Asuras (asura).

8. (If the maiden is wedded) after being forcibly abducted, (that is) the rite of the Rakshasas (rakshasa).

9. If one has intercourse with (a maiden) who is sleeping, intoxicated, or out of her senses (with fear or passion and weds her afterwards, that is) the rite of the Pi^aias (paisa^a).

10. Among these (eight rites) the four first (named) are (lawful) for a Brahma^a. Among these also each earlier named is preferable.

11. Among the (four) later (named rites) each succeeding one is more sinful (than the preceding ones).

12. Among these the sixth and the seventh agree with the law of the Kshatriyas. For power is their attribute.

as part of the sacrificial fee (dakshirca) to one of the priests after a sacrifice has been completed. Govinda adds that the recipient has to accept the gift with the six mantras, ' pra^apati striyaw yaja^/ Taitt. Brahmawa II, 4, 6, 5. In his commentary on the passage Saya/za makes the same statement. Govinda adds that in this case as well as in those mentioned in the following Sutras the regular marriage ceremony must be performed later.

6. Vasish//$a I, 33. 7. Vasish//&a I, 35.

12. Vishmi XXIV, 28; Vasish/^a I, 29, 34. The meaning of the last clause is that as, according to I, 10, 18, 3, Brahman placed power in the Kshatriyas, they may adopt marriage rites by which a disregard of conventionalities or strength is displayed.

13. The fifth and the eighth (are lawful) for Vai^yas and.Sudras.

14. For Vaisyas and.Sudras are not particular about their wives,

15. Because they are allowed (to subsist by such low occupations as) husbandry and service.

16. Some recommend the Gandharva rite for all (castes), because it is based on (mutual) affection.

i. The Veda declares, ' The quality of the offspring depends on the quality of the marriage rite.'

2. Now they quote also (the following verses): ' It is declared that a female who has been pur- chased for money is not a wife. She cannot (assist) at sacrifices offered to the gods or the manes. Kaiyapa has stated that she is a slave/

13. 'I.e. the fifth for Vaisyas and the eighth for Sudras.' — Govinda.

14. 'Those whose spouse, i.e. wife, is not restrained, i.e. not fixed by rule, are called not particular about their wives. The meaning is that there is oneness (dareshvaikyam) with respect to wives, that fixed rules regarding them there are none (niyamas teshaw na bhavati).' — Govinda.

15. '"Husbandry" includes also trade and the like. Because those two (castes) are permitted to pursue low occupations, there- fore their marriage rites are of the same description. That is what the author intends to say.' — Govinda.

- 21. 1. Apastamba II, 5, 12, 4. 2. Vasish/^a I, 36-38. Govinda inserts after the words 'Now they quote also/ two Sutras in prose: 1. ' Ten virtuous sons and daughters (spring) from a Daiva marriage, ten from a Pra^apatya marriage. It is declared in the Veda that the son of a wife wedded according to the Brahma rite (sanctifies) ten ancestors, ten de- scendants, and oneself.' 2. ' The power of learning the Veda also

3. ' Those wicked men who, seduced by greed, give away a daughter for a fee, who (thus) sell themselves and commit a great crime, fall (after death) into a dreadful place of punishment and destroy their family down to the seventh (genera- tion). Moreover they will repeatedly die and be born again. All (this) is declared (to happen), if a fee (is taken).'

4. On the day of the full moon, on the eighth day (of each half month), on the day of the new moon, on the appearance of a meteor, on the occasion of an earthquake, on visiting a burial-ground, and on the death of the king of the country, of a 6Votriya or of one who has the same Guru (sattrthya), the study of the Veda must be discontinued for a day and a night.

5. (The study of the Veda must be interrupted) while (a strong) wind (blows), a foul smell (is per- ceptible), or hoar-frost (lies on the ground), when dancing (is going on), and while the sounds of singing, musical instruments, weeping, or of the Saman (melodies are audible).

6. When thunder, lightning, and rain come toge- ther, (the interruption shall last) three days except in the rainy season.

belongs to such sons.' None of my MSS. of the text has these words, and they are suspicious, because the phrase ' Now they quote also' usually precedes verses only. The Dekhan and Gujarat MSS., except K., omit these and the next Sutra too.

4. VasishMa XIII, 22, 32-35; Vishmi XXX, 23. Govinda ex- plains agnyutpata, ' on the appearance of meteor/ by ' if a fire breaks out in the village.'

5. Vasish/^a XIII, 17, 30; Vishmi XXX, 7, 13; Apastamba I, 3,11,31; I, 3,10, 17.

7. In the rainy season, too, (the reading must be interrupted) until the same hour of the (next) day or night, (if thunder and lightning come together), not on account of rain.

8. If (he has) received anything or dined on the occasion of a sacrifice in honour of the manes, (he shall not read) during the remainder of the day,

9. (Nor) after meals until (the food) has been digested.

10. For the hand of a Brahma/za is his mouth.

11. Now they quote also (the following verse): f According to the revealed texts there is no differ- ence whether one has eaten or received (a present at a ^raddha)/

12. (A student shall discontinue the study of the Veda) during three days in case his father has died.

13. ' Of two kinds, forsooth, is the virile energy of a famous Brahma^a who is learned in the Vedas, (that which resides) above the navel and the other (that resides) below the navel. Through that which

7. Govinda takes ahoratrayar ka. tatkalam to mean until the end of the day or night.

8. Vasish/^a XIII, 15. Govinda adds that the recitation must be stopped as soon as the invitation to a.Sraddha is received.

10. Vasish/^a XIII, 16. The word 'for' used in this Sutra gives the reason for the rule in Sutra 8.

12. ' This (rule) refers to a student who has not returned home. But on one who has returned home it is obligatory to interrupt the Veda-study until he becomes pure. Here he calls the sub- teacher (upadhyaya) " father," because he gives the Veda. For (an interruption of) twelve days' duration is prescribed on (the death of) a real father (by the Sutra); " on the death of the mother, the father, and the teacher twelve days." ' — Govinda.

13. Vasish/^a II, 5. This Sutra is intended to show how the

(resides) above the navel, his offspring is produced when he initiates Brahma^as, when he teaches them, when he causes them to offer sacrifices, when he makes them holy. All these are his children. But through that which resides below the navel the children of his body are produced. Therefore they never say to a.Srotriya who is versed in the Vedas, > Thou art destitute of offspring/

14. * Therefore a Brahma^a has two names, two mouths, two kinds of virile energy, and two births.'

15. (Let him discontinue the recitation of the Veda) as long as he is within hearing or sight of •Sudras and Apapatras.

16. When at night the howl of a solitary jackal is heard, he shall not study until he has slept.

1 7. Let him not study in the evening and morn- ing twilights nor on the Parva-days.

18. He shall not eat meat nor approach his wife (on those days).

19. It is declared in the Veda, ' For on the Parva-days the Rakshasas and the Pii-a^as roam about (in order to injure men)/

20. And on (the appearance of) other omens and portents (he shall not repeat the Veda), except mentally, during a day and a night.

Upadhyaya can be called a father. Govinda states that the pre- cise meaning of anu^ana, ' versed or learned in the Veda,' is ' one who knows the Veda, its meaning, and the Ahgas.' See also Baudhayana Grzlrya-sutra 1, 10, 5.

15. Vasish//$a XVIII, 12. Regarding the term Apapatras, see Apastamba 1, 1, 3, 25 note.

17. Vasish//5a XIII, 22. The explanation of the term Parva- day is given below, Sutra 22.

21. The mental recitation of the Veda must also be interrupted on births and deaths (occurring in the family).

22. Now they quote also (the following verse): ' The eighth day destroys the teacher, the four- teenth destroys the pupil, the fifteenth destroys learning; therefore let him avoid {studying the Veda) on the Parva-days.'

i. Now, therefore, the penances (will be de- scribed).

2. The murderer of a learned Brahma^a (shall practise the following vow) during twelve years:

3. Carrying a skull (instead of a dish) and the foot of a bedstead (instead of a staff), dressed in the hide of an ass, staying in the forest, making a dead mans skull his flag, he shall cause a hut to be built in a burial-ground and reside there; going to seven houses in order to beg food, while proclaiming his deed, he shall support life with what (he gets there), and shall fast if he obtains nothing;

4. Or he may offer a horse-sacrifice, a Gosava, or an Agnish/ut;

22. Vishnu XXX, 29-30. In accordance with the practice usual in Vedic works the best MSS. of the text repeat the begin- ning of each Kandika at the end of the Pragma, giving the last first.

1. 2-3. Gautama XXII, 4-6; Vishmi L, 1-3, 15. The ex- pression ' staying in the forest ' means that the sinner shall not stop in the village or the fields during the day-time, but live in some uncultivated tract in the neighbourhood.

4. Gautama XIX, 9-10. The Gosava sacrifice is an Ekaha; see Katyayana -Srauta Sutra XXII, n, 3.

5. Or he may bathe (with the priests) on the completion of a horse-sacrifice (offered by somebody else).

6. Now they quote also (the following verses): ' He who unintentionally slays a Brahma^a becomes sinful according to the sacred law. The sages declare that he may be purified (if he did it) unintentionally. But no expiation is found for a wilful murderer.'

7. 'He who has raised his hand (against a Brah- ma/za), shall perform a Y^rikkhxz. penance, an htikrik- khra. penance if he strikes, a K>z'/£/£hra and a Aan- draya^a if blood flows. Therefore let him neither raise his hand nor cause blood to flow.'

8. (For killing) a Kshatriya (he shall keep the normal vow of continence) during nine years,

9. (For killing) a VaLsya during three (years),

10. (For killing) a ^udra during one year,

12. (The penance for killing) a woman who has bathed after temporary uncleanness (is) the same (as that) for (the murder of) a Brahma/za.

7. Yagmvalkya III, 293. Regarding the penances named, see VasishMa XXI, 20, XXIV, 1-2, XXIII, 45, and below, II, 1, 2, 38, IV, 5, 6.

8-10. VasishMa XX, 31-33. The words ' shall keep the normal vow of continence ' have been inserted in accordance with Go- vinda's explanation, which apparently is based on Gautama XXII, 14. But it is also possible that Baudhayana, like Vishmi (L, 15) and others, may have intended murderers of Kshatriyas, Vawyas, &c, too, to perform the penance prescribed above, Sutra 4, only for shorter periods.

11. Gautama XXII, 17. Govinda is of opinion that the word kdi, 'likewise/ is intended to include 'worthless' Kshatriyas and Vai-syas.

13. He who has defiled the bed of a Guru shall place himself on a heated iron bed,

14. Or embrace a red hot image (of a woman),

15. Or cutting off his organ together with the testicles and holding them in his joined hands, he shall walk towards the south-west until he falls down (dead).

16. A thief shall go to the king with flying hair, carrying on his shoulder a club of Sindhraka wood (and say), 'Strike me with that.' (Then the king) shall strike him.

17. Now they quote also (the following verses).; ' A thief shall go to the king carrying a club on his shoulder (and say to him), ' Punish me with that, O king, remembering the duty of Kshatriyas.'

' Whether he be punished or be pardoned, the thief is freed from his guilt. But if the king does not punish him, that guilt of the thief falls on him/

18. If he has drunk (the spirituous liquor called) Sura, he shall scald himself to death with hot (liquor of the) same (kind).

19. For unintentionally drinking (Sura), he shall perform Y^rikkhxz. penances during three months and be initiated again,

20. And (on this second initiation) the cutting (of

13-15. Gautama XXIII, 8-10; VasishMa XX, 13, 14. 16. Vasish//£a XX, 41. 'A thief,' i.e. one who has stolen gold from a Brahmawa.

18. Vasish//£a XX, 22. Sura, i. e. the spirituous liquor extracted from rice, to drink which is considered a particularly heinous crime. Vasish/$a XX, 19, and loc. cit.

20. Vishmi LI, 5. The vows and restrictive rules, i. e. the Savitrya vow, begging, &c.

the hair and nails), the vows, and (the observance of the) restrictive rules may be omitted.

21. Now they quote also (the following verses): * A Br&hma^a, Kshatriya, or Vai^ya who has un- intentionally drunk (the spirituous liquor called) Varu;zi or has swallowed urine or faeces must be initiated a second time.'

22. ■ But he who drinks water which has stood in a vessel, used for keeping Sura, shall live six days on milk in which (leaves of) the 6ankhapushpl plant have been boiled.'

23. If (a pupil) who is employed by his teacher (on some errand) meets with his death, (the teacher) shall perform three Y^rikkhrz, penances.

24. The same (penance) is prescribed for not finishing (the education of the pupil).

25. If a student assists at the burial of anybody except (at that of his) mother, of his father, or of his teacher, he must begin his vow afresh.

26. If a (student) is sick, he may, at his pleasure, eat all the fragments of his teachers meal as medicine.

27. He may physic himself with any (medicine) which he may desire.

24. 'Finishing (the education of the pupil, sawskrz'tam), i.e. teaching him the ruies of purification, of conduct, and so forth; failing (to do) that (is called) not finishing (the education of the pupil). For that (omission) the same (penance), i. e. three Krikkfa&s (are to be) performed.' — Govinda.

25. Vasish//5a XXIII, 7-8. ' Assists at a burial (j-avakarma), i. e. lays out a corpse, and so forth (alawkara«adi), or carries it out, and so forth.' — Govinda.

27. ' The meaning is that he may cure himself even with such

28. When he is unable to move, he may worship the sun, after he has risen, reciting this (Rik verse): 1 A swan, dwelling in purity.'

29. When he has spent his manly strength in the day-time, let him thrice drink water that reaches his heart, reciting the verses which contain the word retas.

30. A student who approaches a woman (is called) an Avakir/zin,

31. Let him offer an ass (in the place of) a sacri- ficial animal.

32. The sacrificial meat-cake (purodasa shall be offered) to Nirrzti, or to the Rakshasas, or to Yama.

33. It is declared in the Veda, ' The piece to be eaten by the sacrificer (pra^itra, shall be taken) from the organ (of the animal); and the (other) por- tions shall be offered in water.'

34. ' Or he may also heap (fuel) on the fire in the night of the new moon, perform the preparatory rites required for the Darvihoma, and offer two

(substances) which are forbidden even to his teacher, e. g. garlic, and so forth.' For a Smriti declares, ' He shall protect himself by every means.' — Govinda.

28. 'Unable to move,' i.e. sick. This is a penance to be per- formed by a sick student when he is unable to fulfil the rules enjoining the morning and evening prayers, and the like; and it applies to other men also because there is no objection. Regarding the Mantra, see Taittiriya Sawhita I, 8, 15, 2.

.29. The rule refers to intercourse with a wife in the day-time; see Vishwu LIII, 4. The Retasyas occur Taittiriya Ara^yaka I, 30.

33. Weber, Ind. Stud. X, 102; Katyayana Srauta Sutra I, 1, 15.

34. Taitt.Arawyakall, 18. The Arawyaka has, more appropriately, pramya, ' having taken out/ before upasamadhaya, ' may heap (fuel) upon.' The Dekhan and Gu^ardt MSS. insert the words ' amr/'taw

oblations of clarified butter (reciting these two sacred texts): " O Lust, I have broken my vow; my vow have I broken, O Lust; to Lust Svaha;" " O Lust, I have done evil; evil have I done, O Lust; to Lust Svaha/' '

35. ' After he has made the offering, he shall address the fire, closely joining his hands, turning sideways (with the following texts): " May the Maruts grant me, may Indra, may Brzhaspati, may this fire grant me long life and strength, may it make me long-lived! " '

36. Now the relatives shall empty (the water-pot) of a (grievous offender) at a (solemn) meeting (and he shall confess), ' I N. N. am (the perpetrator of) such and such (a deed).' After (the outcast) has performed (his penance) the Brahma^as shall ask him who has touched water, milk, clarified butter, honey, and salt/ Hast thou performed (thy penance)?' The other (person) shall answer, ' Om ' (yes)! They shall admit him who has performed (a penance) to all sacrificial rites, making no difference (between him and others).

37. If he unintentionally marries a female who belongs to his own family (gotra), he shall support her, (treating her) like his mother.

va a^yam amrztam evatman dhatte/ which occur also in the Ara- /zyaka, after the Mantra. According to Govinda pari^esh/a, ' pre- paratory rites/ refers to the consecration of the clarified butter, and so forth. The special rules regarding the Darvihomas are given Katyayana -SVauta Sutra VI, 10, 17 seq.

36. Vasish//5a XV, 12-21. Govinda thinks that nirvbeshaw savaniya/rc kuryu^, ' they shall admit him to all sacrificial rites, making no difference/ may also be interpreted by 'they shall perform for him the sacraments just as for a new-born child/

38. If (such a woman) has borne a child, he shall perform K>z/£vMra penances during three months and offer (two burnt oblations reciting) the two (Mantras), * That which is the blemish of my soul ' (and) ' Fire restored my sight.'

39. 'An elder brother whose younger brother marries first, the younger brother who marries first, the damsel wedded (by the latter), he who gives her away, and fifthly he who sacrifices for them (at the wedding), all sink to a region of torment.'

40. ' The unmarried elder brother and the married younger brother, the giver (of the maiden) and the performer of the sacrifices become pure by under- going a Krz&Mra penance of twelve days, the female (who has been wedded to the younger brother) by (fasting during) three days.'

1. Now (follow the offences) causing loss of caste (pataniya),

38. The Mantras are found, Taittiriya Sawhita III, 2, 5, 4.

39. VasisMa XX, 7-8. The MSS. read parivitti/^ parivetta yas kainam [nam] parivindati. But it is absolutely necessary to adopt either the various reading given Manu III, 172, yaya ka. parividyate, or to read ya iainaw parivindati.

40. The MSS. all read at the end of the verse, tristriratrewa or dvistriratreraa. The correct reading appears, however, to be stri triratrewa; for Govinda says, yaya saha parivetta bhutas [bhuttasya C. I., bhutassastri C. T.] tasyas triratrewopavasena juddhi^, 'the purification of that female with whom he has become a parivettr*' takes place through three days, i. e. through fasting (three days)/

2. Govinda explains samudrasawyanam, 'making voyages by sea/ by 'voyaging by means of ships to another continent (dvipa).'

3. Stealing the property of a Brihma^a or a deposit,

5. Trading with merchandise of any description (whether forbidden or not),

7. Begetting a son on a female of the.Sudra caste,

9. (For those who have) committed one of these (offences the following penance is prescribed):

10. ' They shall eat every fourth meal-time a little food, bathe at the time of the three libations (morn- ing, noon, and evening), passing (the day) standing and (the night) sitting. After the lapse of three years they throw off their guilt.'

11. 'A Brahma;za removes the sin which he com- mitted by serving the black race during one day and one night, if he bathes during three years at every fourth meal-time.'

7. The MSS. from Gujarat and the Dekhan read instead of this and the next Sutras, ya^a judrayam abhipra^ayate tadapatyaw k& bhavati, ' and he who begets (offspring) on a -Sudra female, and thereby becomes her son/

8. Govinda explains the Sutra as a prohibition against allowing oneself to be adopted by a -Sudra (j-udraputrabhava^ I tavaham putro 'smity upagivanam).

9. The Dekhan and Gujarat MSS. again have a different reading, teshazrc tu nisvesha^, ' but the atonement of these offences (is as follows)/

10. Apastamba I, 9, 25, 10. All the MSS. read in the last pada ' tribhir varshais tad apahanti papam/ The correct reading is that given by Apastamba loc. cit., ' tribhir varshair apa papaw nudante/

11. Apastamba I, 9, 27, 11. Govinda explains the Sutra as referring to cohabitation with a female of the ' black race/ By the latter term he understands a Kendall, adding that others believe

12. Now (follow) the minor offences, entailing loss of caste (upapataka),

13. (Viz.) intercourse with females who must not be approached (agamya, e. g.) cohabitation with the female friend of a female Guru, with the female friend of a male Guru, with an Apapatra woman, and a female outcast, following the profession of medi- cine, sacrificing for many, living by (performances on) the stage, following the profession of a teacher of dancing, singing and acting, tending cows and buffalos, and similar (low occupations, as well as) fornication.

14. The expiation (prescribed) for these (offences is) to live as an outcast during two years.

a iSudra female to be intended. It is, however, more probable that Baudhayana took the verse to forbid twice -born men to serve -Sudras.

13. Gautama XXI, 11. In explanation of the term agamya, ' a female who must not be approached/ Govinda quotes Narada XII, 73-74, and he takes the four classes of females, who are specially mentioned, not as examples illustrating the term agamya, but as not included in and additional to the latter. Physicians and the other professional men enumerated are usually not mentioned among the upapatakins, but occur in the lists of those whose gifts must not be accepted, and of those who defile the company at a funeral dinner, e.g. Vasish/^a III, 3; XIV, 2, 3, 11. The ex- pression 'sacrificing for many' (gramaya^anam) appears to be a description of the so-called Ya^amana Vrz'tti, by which the modern Bha//a£is, or priests who officiate for hire, subsist. In explanation of the term na/ya^aryata, ' following the profession of teaching dancing, music, and acting,' Govinda says that ' instruc- tion in the works of Bharata, VLrakhila, and others' is intended. Baudhayana no doubt intends to forbid the instruction of profes- sional dancers and actors in actual works on their art, such as the na/ya-sutras mentioned by Pamni.

14. 'To live as an outcast, i.e. to subsist by begging/ — Govinda.

15. Now (follow the offences) which make men impure (asu/^ikara),

16. (Viz.) gambling, performing incantations, sub- sisting by gleaning corn though one does not per- form an Agnihotra, subsisting by alms after one has finished one's studentship, living, after that has been finished, longer than four months in the house of one's teacher, and teaching such a (person who has finished his studentship), gaining one's livelihood by astrology and so forth.

1 7. But the expiation of these (offences is to per- form penances) during twelve months, during twelve fortnights, during twelve times ten days, during twelve se'nnights, during twelve times three days, during twelve days, during six days, during three days, during a day and a night, during one day, in proportion to the offence committed.

18. Now outcasts shall live together and (toge- ther) fulfil their duties, sacrificing for each other, teach- ing each other, and marrying amongst each other. If they have begot sons, they shall say to them, ' Depart from among us; thus you will again reach the Aryas.'

19. For the organs do not become impure toge- ther with the man.

20. (The truth of) that may be learned from this (parallel case); a man deficient in limbs begets a son who has the full number of limbs.

22. For wives may be (considered) similar to the

15. Apastamba I, 7, 21, 12-19 > *i 10> 29> I5-

16. Govinda is probably right in asserting that the word £a, ' and (so forth)/ is intended to include other not-named offences.

17. Apastamba 1, 10,29, i7-l8« 18-23. Apastamba I, 10, 29, 8-14.

vessel which contains the curds (for the sacrifice). If one makes impure milk curdle in a milk- vessel and stirs it, the ^ish/as do not use the (curds thus produced) for sacred rites.

23. In like manner no intercourse can be held with that (offspring) which is produced from impure seed.

24. If they desire it, (they may perform) a penance,

25. (Viz. in the case of males) the third part (of the penance prescribed) for crimes causing loss of caste (pataniya); for females the third part (of that).

26. Now they quote also (the following verse): ' If he applies sesamum to any other purpose, but food, anointing, and charitable gifts, he will be born again as a worm and, together with his ancestors, be plunged into the ordure of dogs/

27. He who sells sesamum, forsooth, sells his ancestors; he who sells rice, forsooth, sells his life; he who gives away his daughter, making a bargain, forsooth, sells portions of his spiritual merit.

28. Grass and wood, in its natural state, may be sold.

29. Now they quote also (the following verse): 4 Animals that have teeth in one jaw only, as well as minerals excepting salt, and undyed thread, these, O Brahma/za, are the goods which thou art permitted to sell.'

30. (If he has committed) any offence excepting a

25. I. e. males shall live, according to the rules given above in Sutras 10-11, during one year, and females during four months.

26. Vasish/^a II, 30. 28. Apastamba I, 7, 21, 2.

29. The permission to sell 'stones' or minerals contradicts Vasish//&a II, 24.

30. Regarding the definition of the term 'anu/fcana,' see above, 1,11,21,13.

mortal sin (pataka) he may either give to a learned Brahma/za (anuMna) a hairy cow of brown or red- dish colour, after sprinkling her with clarified butter and scattering black sesamum seeds over her;

31. Or (he may offer burnt oblations), reciting the Kushma^as, during twelve days.

32. '(Thus) he will be freed from the guilt (of any crime that is) less (heinous) than the murder of a learned Brahma^a.'

^^. If one is accused of a mortal sin (pataka), a Kri&Mra, (penance must be performed by the accused).

34. The accuser (shall perform) that (Krz/£v£/£ra penance during) a year.

35. 'He who during a year associates with an outcast, becomes (likewise) an outcast; not by sacri- ficing for him, by teaching him or by (forming) a matrimonial (alliance with him), but by using the same carriage or seat.'

36. The penance for eating impure substances is to fast until the entrails are empty. That is attained in seven (days and) nights.

31. Regarding the efficacy of the Kushma«</a texts, see e.g. Gautama XIX, 12; XXII, 36.

33. Vasish/^a XXIII, 37-38. 34. Vasish/^a XXIII, 39.

36. Apastamba I, 9, 27, 3-4; Vasish/^a XXIII, 30. I follow- here the Gujarat and Dekhan MSS., which read amedhyapra\rane prayaj&ttir naishpurishyaw tat saptaratrewavapyate. M. and the two MSS. of the commentary give amedhyapnLrane praya^ittam and leave the remainder out. The commentary states that the penance intended is the TaptakrzH^ra, described in the next Sutra. The parallel passages of Apastamba and others leave no doubt that the northern MSS. in this case have preserved the older form of the text.

3J. (Subsisting on) water, milk, clarified butter, (and) fasting, — each for three days, — (and taking the three fluids) hot, that is a Taptakrz/£^ra penance.

38. (Eating) during three days in the morning only, during the (next) three days in the evening only, (subsisting) during (another) three days (on) food given unasked, and fasting during three days, (that is) a Krz&Mra. penance.

39. (If the period of twelve days is divided into) three (periods of) four days, that is the Krt&Mra. penance of women, children, and aged men.

40. If (observing the rule given) above one eats (at each meal) so much only as one can take at one (mouthful), that is an Atikrt&Mra, penance.

41. (If one) subsists on water only, that is a Krz&Mra.tiki'z&Mra, the third (in the order of the YLrikkhva. penances).

42. During a Krz'M/ira. penance (the following rules must be followed, viz.) to bathe at morn, noon, and evening,

44. To wear one garment only, to shave the hair of the head, of the beard, and of the body, and to clip the nails.

45. The same (rules apply) to women except (that referring to) shaving the head.

38. Vasish/^a XXI, 20. M. and the two MSS. of the com- mentary omit the word ' YrikkMzh' at the end of the Sutra.

39. Vasish/^a XXIII, 43. 40. Vasish/^a XXIV, 2. 41. Vasish//£a XXIV, 3. Govinda gives another explanation of

the word trz'tiya^, ' the third,' according to which it is to refer to the third tryaha^, or ' period of three days/ 42-44. VasishMa XXIV, 4-5.

i. A Brahma/za who always carries water (in his pot), who always wears the sacred thread, who daily recites the Veda, who avoids the food of.Sudras, who approaches (his wife) in the proper season, and offers sacrifices in accordance with the rules (of the Veda, after death) never falls from Brahman's heaven.

2. The Veda (says), ' Manu divided his estate among his sons.'

3. (A father may, therefore, divide his property) equally among all, without (making any) difference;

4. Or the eldest may receive the most excellent chattel.

5. (For) the Veda says, ' Therefore, they dis- tinguish the eldest by (an additional share of the) property.

6. Or the eldest may receive (in excess) one part out of ten;

7. (And) the other (sons) shall receive equal shares.

8. While the father lives, the division of the estate takes place (only) with the permission of the father.

3. Colebrooke V, Dig. XL. Govinda points out that this rule refers to sons equal by caste, origin, and virtue.

4. Colebrooke, loc. cit.; Vishmi XVIII, 37.

5. Taittiriya Sa/rchita II, 5, 2, 7. See also the discussion on this text, Apastamba II, 6, 14, 10-13.

6. Colebrooke, loc. cit.; Vasish/#a XVII, 43.

7. Colebrooke, loc. cit.; Gautama XXVIII, 8.

8. Colebrooke V, Dig. XXII; Dayabhaga II, 8. In C.'s Digest

9. The (additional) share of the eldest is, (accord- ing to the order) of the four castes, a cow, a horse, a goat, and a sheep.

10. If there are sons born of wives of different castes (vanza), they should make ten portions of the ancestral property and take four (shares), three, two, (and) one, according to the order (of the castes).

11. But if a legitimate son of the body (aurasa) is born, the (other) sons of equal caste shall obtain one third share (of the estate).

12. If there is a son of equal caste and a son of

the first clause is omitted and connected with the following Sutra. Govinda agrees with (rimutavahana.

9. Colebrooke V, Dig. XLIX. The rule is an explanation of the term varaw rupam, ' the most excellent chattel,' in Sutra 4. The meaning probably is, as the Digest states, that among Brah- marcas it is usual to give to the eldest a bull, among Kshatriyas a horse, and so forth.

10. Vasish/^a XVII, 48-50; Vishmi XVIII, 2-40; where the several cases that can arise have been fully worked out.

11. I translate according to the reading of K., M., and the two MSS. of the commentary, aurase tutpanne savanzas [°/zas, M., K.] trz"tiya/zz.?ariara^ [°yams2Lm haret, K.] The other MSS. omit the last two words of the Sutra. The sense of the Sutra seems to be, that subsidiary sons of equal caste obtain a third of the estate when a legitimate son of the body is born to their father; see also Katyayana V, Dig. CCXVIIL Govinda gives the following expla- nation: aurasa^ savamaputra^ ka, vakshyante 1 aurasa^ savar/zayazzz sazzzskrztayazzz svayam utpMta^ [Sutra 14] I tasminnutpanne savar- Tzas tmiyaz/zjahara bhaveyu-^ I sarva/?z dhana^ataz/z tredha vibha^ya tesham ekaw shodasa, sazzzpadya trin dvavekam iti kalpayet 11 ' The legitimate son and the sons of equal caste will be described (below). He is called a legitimate son who is begotten by the husband him- self on a wedded wife of equal caste. When such a one is born, the (other) sons of equal caste shall obtain one third share. Divid- ing the whole property into three parts, and making one of them sixteen (?), he shall give three, two, one.' — Govinda.

12. Colebrooke V, Dig, CLVII; Dayabhaga IX, 15.

a wife of the next lower caste, the son born of the wife of the next lower caste may take the share of the eldest, provided he be endowed with good qualities.

13. (A son) who possesses good qualities becomes the protector of the rest.

14. One must know a son begotten by (the hus- band) himself on a wedded wife of equal caste (to be) a legitimate son of the body (aurasa).

Now they quote also (the following verse): ' From the several limbs (of my body) art thou pro- duced, from my heart art thou born; thou art "self" called a son; mayest thou live a hundred autumns.'

15. The (male child) born of a daughter, after an agreement has been made, (one must know to be) the son of an appointed daughter (putrikaputra); any other (male offspring of a daughter they call) a daughters son (dauhitra).

16. Now they quote also (the following verse): ' The son of an appointed daughter should offer the first funeral cake to his mother, the second to her father, and the third to his fathers father.'

17. He who is begotten, by another man, on the wife of a deceased man, of a eunuch, or of one (incurably) diseased, after permission (has been given), is called the son begotten on a wife (kshetra^a).

14. Colebrooke V, Dig. CXCVI; Vasish/^a XVII, 13. The verse is found in the Mahabharata and elsewhere.

15. Colebrooke V, Dig. CCXIII; Vasish/^a XVII, 15-17.

17. Colebrooke V, Dig. CCXXXVII; Dayabhaga II, 60; Va- sish/^aXVII, 14.

18. Such a (son begotten on a wife) has two fathers and belongs to two families; he has a right to perform the funeral oblations, and to inherit the property of (his) two (fathers).

19. Now they quote also (the following verse): ' The son of two fathers shall give the funeral cakes (to his two fathers, and pronounce) two names with each oblation, and three cakes shall serve for six persons; he who acts thus will not err.'

20. He (is called) an adopted son (datta) who, being given by his father and his mother, or by either of the two, is received in the place of a child.

21. He (is called) a son made (krztrima) whom (a man) himself makes (his son), with the (adoptee's) consent (only), and who belongs to the same caste (as the adopter).

22. He is called a son born secretly (gtWAa^a) who is secretly born in the house and whose (origin is) afterwards (only) recognised.

23. He is called a son cast off (apaviddha) who, being cast off by his father and his mother, or by either (of them), is received in the place of a child.

24. If anybody approaches an unmarried girl without the permission (of her father or guardian), the son born by such (a woman is called) the son of an unmarried damsel (kanina).

18. Colebrooke Dig., loc. cit. 20. VasishMa XVII, 28.

21. Colebrooke V, Dig. CCLXXXIV; Gautama XXVIII, 32.

22. VasishMa XVII, 24. 23. Vishmi XV, 24-25. 24. Colebrooke V, Dig. CCLXI; VasishMa XVII, 21-23. It

must be understood that the father must belong to the same caste as the girl.

25. If one marries either knowingly or unknow- ingly a pregnant bride, the child which is born of her is called (a son) taken with the bride (saho<2%a).

26. He (is called a son) bought (krtta) who, being purchased from his father and his mother, or from either of them, is received in the place of a child.

27. He (is called the son) of a twice-married woman (paunarbhava) who is born of a re-married female, (i. e.) of one who, having left an impotent man, has taken a second husband.

28. He (is called) a self- given (son, svaya^- datta) who, abandoned by his father and his mother, gives himself (to a stranger).

29. He who is begotten by (a man of) the first twice-born (caste) on a female of the.Sudra caste (is called) a Nishada.

30. (He who was begotten by the same parents) through lust (is called) a Parasava. Thus (the various kinds of) sons (have been enumerated).

31. Now they quote also (the following verses): ' They declare the legitimate son, the son of an appointed daughter, the son begotten on a wife, the adopted son and the son made, the son born secretly and the son cast off, (to be entitled) to share the inheritance/

32. ' They declare the son of an unmarried damsel and the son received with the bride, the son bought,

26. Colebrooke V, Dig. CCLXXXI; Vasish/^a XVII, 30-32.

27. Vasish/zfe XVII, 18-20. 28. VasishMa XVII, 33-35.

30. Colebrooke V, Dig. CCXCIII. Govinda points out that the Pararava is, according to Baudhayana, the offspring of a *Sudra concubine, not of a -Sudra wife. But see also above, I, 9, 1 7, 4.

31. Colebrooke V, Dig. CLXXX; VasishMa XVII, 25.

32. Colebrooke V, Dig. CLXXIX; Vasish/^a XVII, 26.

likewise the son of a twice-married female, the son self-given and the Nishada, to be members of the family.'

S3. Aupa^andhani (declares that) the first among them alone (is entitled to inherit, and a member of his father's family).

34. ' Now, O kanaka, I jealously watch my wives, (though I did) not (do it) formerly; for they have declared in Yama's court that the son belongs to the begetter. The giver of the seed carries off the son, after death, in Yama's hall. Therefore they carefully protect their wives, fearing the seed of strangers.'

35. ' Carefully watch (the procreation of your) offspring, lest strange seed fall on your soil. After death the son belongs to the begetter; through carelessness a husband makes (the procreation of) a son useless.'

36. Let them carefully protect the shares of

33-34. Aupa^-andhani is one of the ancient teachers of the White Ya^ur-veda, mentioned in the lists incorporated in the Sata- patha-brahmawa XIV, 5, 5, 21; 7, 3, 26. The legends of the White Ya^nr-veda frequently mention king kanaka of Videha, and assert that that philosopher king had frequent and intimate intercourse with Ya§™avalkya and other teachers of the Veda which Aditya revealed. It seems to me, therefore, highly probable that Govinda is right in taking the vocative ^anaka in Sutra 34 as a proper name, and in asserting that the verse belongs to a conversation between Aupa^-andhani and Ganaka. This explanation, which pos- sibly may be based on an ancient tradition of Baudhayana's school, is certainly preferable to Haradatta's statement on Apastamba II, 6, 13, 7, that these verses express the sentiments of a husband who had neglected to watch his wives, and later learned that he would not derive any spiritual benefit from their offspring. In the text of Sutra 34 I read with the Dekhan MSS. and Apastamba, loc. cit., irshyami, instead of ishyami, which M. and the commentary give.

36. Colebrooke V, Dig. CCCCLII; Vasish/fta XVI, 8, 9. ' The

those who are minors, as well as the increments (thereon).

3 j. Granting food, clothes, (and shelter), they shall support those who are incapable of transacting legal business,

38. (Viz.) the blind, idiots, those immersed in vice, the incurably diseased, and so forth,

39. Those who neglect their duties and occu- pations;

40. But not the outcast nor his offspring.

41. Intercourse with outcasts shall not take place.

42. But he shall support an outcast mother, with- out speaking to her.

43. The daughters shall obtain the ornaments of their mother, (as many as are) presented accord- ing to the custom (of the caste), or anything else (that may be given according to custom).

increments, i. e. the proper interest. Thus the money of minors shall bear interest.' — Govinda.

37. Colebrooke V, Dig. CCCXXVIII; Dayabhaga V, 12; Vya- vah&ramayukha IV, 11, 10; Vasish/^a XVII, 52-54.

38. Colebrooke and Mayukha, loc. cit. ' The expression " and so forth " includes hunchbacks and other (disabled) persons.' — Go- vinda. Vyasanin, ' immersed in vice,' may also mean ' afflicted by calamities,' and is perhaps intended to be taken both ways.

39. Colebrooke and Mayukha, loc. cit. Akarmiwas, ' those who neglect their duties and occupations/ i. e. those who though able (to fulfil their duties are) indolent. — Govinda.

40. Colebrooke and Mayukha, loc. cit.; Burnell, Dayabhaga 49.

43. Colebrooke V, Dig. CXXX; Vasish/Aa XVII, 46. ' Sam- pradayikam (literally " customary") qualifies (the word) ornaments; sampradayikam (means) what is obtained according to custom; what is given to their mother by the maternal grandfather and grandmother, that (is called) sampradayikam. " Or anything else/' (viz.) presented according to custom, (e.g.) a bedstead and the

45. Now they quote also (the following verse): ' Their father protects (them) in childhood, their husband protects (them) in youth, and their sons protect (them) in old age; a woman is never fit for independence.'

46. The Veda declares, ' Therefore women are considered to be destitute of strength and of a portion.'

like, a couch, and an outer garment, and the like. So much and nothing else shall the daughters receive/ — Govinda.

44. Vasish/z&aV, 1. All the MSS. of the text read na strisvi- tantryawz vidyate, while the text given by the two copies of the commentary has na stri svatantrya#z vindate. Govinda asserts that the Sutra is intended to forbid the independent action of women with respect to things inherited. The correct view probably is that with this Sutra the topic of the duties and rights of women begins, and that the rule contains a general maxim.

46. Colebrooke V, Dig. CXXXI. The text is in great confusion. The Dekhan and Gujarat MSS., except K., read, na dayaw ni- rindriya hyadayay kz. striyo mata iti sruti^; K. has, tasmat[n]- nirindriya hy. st. m. i. sxm. II tasmat striyo nirindriya adayadir api papat; while M. and the I. O. copy of the commentary have, tasman- nirindriya adayaj £a striyo mata iti jruti^ [suti>£, M.] The Telugu copy is mutilated, and reads nadayantiriti jruti^. Though the reading of the Dekhan MSS. is supported by MitramLsra Virami- trodaya, fol. 209, p. 1, 1. 3, it is certainly not the original one, for there is no verb by which the accusative 'dayam'is governed. Mitramura's attempt to make it depend on 'arhati' in the verse quoted in Sutra 45 is futile, because, according to the usage of the Sutrakaras, a Sutra may be completed by a verb taken from another original aphorism of the author, but cannot be connected with a portion of a quotation taken from some other work. This same principle, of course, applies not only to Sutras, but to the writings of all other authors, whether Indian or European. The reading of K., M., and of the I. O. copy of the commentary is not open to the objection just mentioned, and therefore preferable. But it seems to me highly probable that, nevertheless, it is not

47. Those (women) who strive (to do what is) agreeable to their husbands will gain heaven.

48. But for a violation (of their duty towards the husband) a Krikkhra, penance (must be performed).

49. (For violating it) with a.Sudra (a woman) shall perform a lunar penance (Mndraya/za);

50. (For violating it) against the order of the castes with a VaLsya and so forth, she shall per- form a Krikkhrz or an (AtikrzM^ra) penance.

51. For male (offenders, i.e.) Brahma/zas and so forth, a years chastity (is prescribed).

quite genuine; for the word ' tasmat,' with which it begins, is not required, because its sense is already expressed by the following 1 hi/ and because the Sutra apparently contains half an Anush/ubh Sloka, which the insertion of tasmat destroys. It is also easy to see how it came to be inserted. Every Ya^urvedf who read the passage would be reminded of the analogous passage of the Taitti- riya SawhitaVI, 5, 8, 9, * tasmat striyo nirindriya adayadir api papat ipumsa/i upastitaram,' which in K. has actually been inserted after our Sutra. In the Vedic Mantra ' tasmat ' is required, and is cer- tainly the genuine reading. Hence it seems to have been trans- ferred into Baudhayana's text, possibly by the mistake of some scribe who, according to the habit of his kind, took a marginal reference to the beginning of the Vedic passage for a correction of the text. In my opinion it must be thrown out. The sense of the half verse remains exactly the same. It corresponds to Manu IX, 18. According to Govindasvamin and others its object is to show that women are incapable of inheriting, and the word daya, ' portion,' must be taken in the sense of ' a share of the inheritance.' For a full discussion of this point, I refer to the Introductory Note on Book I, Chapter II, Sect. 14 of West and Biihler's Digest of H. L. C, third edition.

47. Vishmi XXV, 15, 17; Vasish/^a XXI, 14.

51. Govinda points out that this rule refers to adultery with women of equal caste, and thinks that the word ' chastity' indi- cates that KriMkra. penances are to be performed; Vasish/^a XXI, 16, 17; Vishmi LIII, 2. But see Gautama XXII, 29.

52. Let him burn a 6ildra (who commits adultery with an Aryan) in a straw-fire.

53. Now they quote also (the following verses):

1. ' Anybody but a Brahma^a shall suffer corporal punishment for adultery/

2. ' The wives (of men) of all castes must be guarded more carefully than wealth/

3. ' But corporal punishment (shall) not (be in- flicted) for (adultery with) the wives of minstrels and with those who appear on the stage. For (the husbands) carry them (to other men), or, lying concealed (at home), permit them to hold culpable intercourse/

4. ' Women (possess) an unrivalled means of purification; they never become (entirely) foul. For month by month their temporary uncleanness re- moves their sins/

5. 'Soma gave them cleanliness, the Gandharva their melodious voice, and Fire purity of all (limbs); therefore women are free frpm stains/

4. 1. Apastamba II, 10, 26, 20; 10, 27, 11. Govinda thinks that non-Brahmanical offenders should be burned, in accordance with Vasish//fo XXI, 2-3. But mutilation may also be intended. Saw- grahawa, 'adultery,' probably includes all those acts mentioned Manu VIII, 354-358. ' 2. Manu VIII, 359.

3. Manu VIII, 362. I read conjecturally, ' sazrcsarg-ayanti te hyeta niguptl? ^alayantyapi/ basing my emendations on Manu's text. The MSS. and Govinda have, sa^sar^ayanti ta hyetan niguptaw.f Mlayanty api, which gives no good sense. Govinda explains £ara«a- dara^, ' the wives of minstrels/ by devadasya^, ' temple-slaves.'

4. VasishMa XXVIII, 4. 5- VasishMa XXVIII, 6.

6. ' Let him abandon a barren (wife) in the tenth year, one who bears daughters (only) in the twelfth, one whose children (all) die in the fifteenth, but her who is quarrelsome without delay.'

7. A widow shall avoid during a year (the use of) honey, meat, spirituous liquor, and salt, and sleep on the ground.

8. Maudgalya (declares that she shall do so) during six months.

9. After (the expiration of) that (time) she may, with the permission of her Gurus, bear a son to her brother-in-law, in case she has no son.

10. Now they quote also (the following verse): * One whose appointment can have no result, (viz.) a barren woman, one who has borne sons, one who is past child-bearing, one whose children are (all) dead, and one who is unwilling must not be appointed.'

11. The sister of a maternal uncle and of the father, a sister, a sister's daughter, a daughter-in- law, a maternal uncle's wife, and the wife of a

7-8. Vasish/#a XVII, 55. The word madya, ' spirituous liquor,' occurs in M. and the I. O. copy of the commentary. The MSS. from the Dekhan and Gujarat, including K., read ma^ana or ma^ana, the compound letter being very indistinct.

9. VasishMa XVII, 56, where the term ' Gurus ' is fully ex- plained.

10. Vasish/^a XVII, 57-59. M. and the two copies of the commentary read pLra/£otpannaputra ka. instead of vasa ^otpanna- putra ka, ' a barren woman and one who has borne sons.' I follow the Dekhan and Gujarat MSS., which undoubtedly give the genuine reading. Perhaps the term ava^am, Vasish/^a XVII, 57, should be corrected to va^am.

11-12. These two Sutras are additions to II, 1, 2, 13. See also Narada XII, 73-74; Vasish/^a XXI, 16.

friend are females who must never be approached (agamya).

12. For intercourse with females who must not be approached (agamya), a Y^rikkhx* and an Ati- Vrikkhr-dL (and) a A'andraya/za are the penances prescribed for all.

13. Thereby (the rule regarding) intercourse with a female of the Kandala, caste has been declared.

14. Now they quote also (the following verses): 'A Brahma^a who unintentionally approaches a female of the Kandala. caste, eats (food given by a Kanddila) or receives (presents from him), becomes an outcast; but (if he does it) intentionally, he becomes equal (to a Jfandala).

15. ■ He who approaches his father's, his teachers, or a king's wife, is guilty of the crime of violating a Guru's bed; the penance ordained for him has been declared above/

16. (A Brahma^a) who is unable (to subsist) by teaching, sacrificing for others, or the acceptance of gifts, shall maintain himself by following the duties of Kshatriyas, because that is the next following (caste).

13. VasishMa XXIII, 41; Vishnu LIII, 5-6.

15. Govinda thinks that the penance intended is that mentioned in Sutra 12. Probably a severer one is meant. The verse is inter- esting, as it clearly is a quotation from some metrical work on law, not merely of traditional detached jlokas.

16. VasishMa II, 22. The Sutra ' adhyapanaya^anapratigra- hair a^akta^ kshatradharme/za givet pratyanantaratvat ' occurs in the two copies of the commentary only. The I. O. copy of the commen- tary has, however, before it the following words: [dharmya] svadhya- yaprava^ane evety adhikanaw [karaw] danrayati pratigrz'hita tadrz'k pratigrahitaraw gn'dhnuvanti [tara rz'dhnu0] ntvigya^amana y%inau

17. Gautama (declares that one shall) not (act thus). For the duties of Kshatriyas are too cruel for a Brahma^a.

18. Now they quote also (the following verse): ' Out of regard for the sacred law a Brahma^a and a Vai^ya may take up arms for (the protection of) cows or Brahma^as, or when a confusion of the castes (threatens to take place).

19. (Or) the livelihood of a Vaiiya should be adopted, because that is the one following (next).

20. (If he lives by agriculture) he shall plough before breakfast,

21. With two bulls whose noses have not been pierced, not striking them with the goad, (but) frequently coaxing them.

22. The (sacred domestic) fire (shall be kindled) at the wedding; the religious ceremonies up to the Agnyadheya (shall be) performed in that.

[°£-ane] tada^aktau kshatradharmau. M. reads, dharmanasvadhya- yaprava&ina [ne] ityadhikaraw dawayati pratigrahMdrz'k pratigra- hitara r/dhnuvanti ntvigya^amana ya^anau tada^aktau svadhya- yadhyd [°yadhya] panaya^aya^anapratigrahair ajaktama [ta^] kshatradharmmewa ^ivet. The Dekhan and Gujarat MSS. read, dharmye svadhyayaprava^ane ityadhikaraw darrayati I pratigrahe data pratigrahita[ra] rz'dhnuvanti 1 rz'tvigya^-amana ya^ane 1 tada^ak- tau kshatradharmewa givayet, or have corruptions of this passage. I cannot come to any other conclusion than that the passage which precedes the words translated by me are a very ancient interpolation, caused by the embodiment of a portion of an old Bhashya with the text, and that all our MSS., however much they may differ, go back to one codex archetypus.

18. Gautama VII, 25. 19. Vasish/^a II, 24. 20-21. Vasish/^a II, 32.

22. Vasish//$a VIII, 3. The religious ceremonies to be performed with the sacred domestic fire, which, according to Baudhayana,

23. Now, beginning with the Agnyadheya, follow these (rites in an) uninterrupted (series), as, for instance, the Agnyadheya, the Agnihotra, the new and full moon sacrifices, the Agraya^a at the winter and summer solstices, the animal sacrifice, the" A^aturmasyas at the beginning of each season, the ShadMotri in spring, the Agnish/oma. Thus the attainment of bliss (is secured).

24. Now they quote also (the following verse): ' Neither he who is accustomed to sleep in the day- time, nor he who eats the food of anybody, nor he who falls from a height to which he has climbed, can reach heaven as he desires.'

25. Let him avoid meanness, hard-heartedness, and crookedness.

26. Now they quote also with reference to this (subject the following) verse in the dialogue between the daughters of U^anas and Wzshaparvan: 'Thou, forsooth, art the daughter of one who praises (others), who begs and accepts (gifts); but I am the child of one who is praised, who gives gifts and does not accept them/

should be kindled at the wedding, not on the division of the paternal estate (Gautama V, 7), are the so-called Gnhya ceremonies (Gau- tama V, 8-9).

23. Vasish/^a XI, 46. The sacrifices enumerated in this Sutra require three fires, and belong to the jrauta or vaitanika ya^was. The ShaddAotri mentioned here seems to be the animal sacrifice mentioned in the commentary on Katyayana *Srauta-sutra VI, 1, 36.

24. An arik%apatita, ' he who falls from a height to which he has climbed/ is, according to Govinda, an ascetic who slides back into civil life.

25. Vasish/^a VI, 40; X, 30. Govinda explains ja//^yam, ' hard- heartedness/ by jaktau satyam api paropakarakarawam, ' not doing a kindness to others though one is able to do so.'

26. The dialogue mentioned is that between *Sarmish//$a and

Prasna II, Adhyaya 3, Ka^vdika 5. i. Bathing is suitable for (the practice of) au- sterity.

2. The libation to the manes (is offered) after the gods have been satisfied (with water).

3. They pour out water which gives strength, from one Tirtha after the other.

4. Now they quote also (the following verses): * With flowing, unconfined water twice-born men of the three castes shall satisfy the gods, i^shis, and manes, when they have risen in the morning.'

5. ' They shall not offer (libations of water) con- fined (in tanks and wells). (If they do it), he who made the embankment, will obtain a share (of the merit of their devotion).'

6. ' Therefore let him avoid embankments (around tanks) and wells made by others/

7. Now they quote also (the following verse): ' Or, in times of distress — not as a rule — he may bathe in (water) confined (in tanks), after taking out three lumps (of earth); from a well (let him take three) lumps of clay and three jars of water/

Devayani, which occurs Mahabharata I, 78. The verse quoted is the tenth of that Adhyaya, and agrees with ours, except that sutaham is read for athaham in the beginning of the second half verse.

5. 3. As to the Tirthas, see above, I, 5, 8, 15-16.

7. Vishmi LXIV, 2. I read the verse as follows: uddhn'tya vapi trin pi«<fan kuryad apatsu no sada 1 niruddhasu ka. nWtpiw^an kupat trin abgha/awstatheti II The Dekhan MSS. read at the end of the second half verse, kupawstrinava/awzstatha; M. has kupa- trinabapa/anstatha; while C. I. gives kupat trin gha/awstatha. Nandapa^ita on Vishmi, loc. cit., seems to have had the latter

8. If he has accepted presents from one who is able to give presents to many, or from one whose presents ought not to be accepted, or if he has sacrificed for one for whom he ought not to have sacrificed, or if he has eaten food (given by a person) whose food must not be eaten, he shall mutter the Taratsamandiya.

9. Now they quote also (the following verse): 1 Those who improperly associate with (an outcast) teacher, those who improperly associate with (out- cast) pupils, and those who improperly associate (with outcasts) by (accepting their) food or by (reciting) Mantras (for them), enter into deep darkness.'

10. Now (follow) the duties of a Snataka.

11. After offering at the morning and at the evening (meals) with (a portion of) the food which he may have, the Vaisvadeva and the Bali-offerings, he shall honour, according to his ability, Brahma^as, Kshatriyas, Vaisyas, and.5udras (who may come to his house as) guests.

12. If he cannot (afford to give food) to many, let him give (something) to one who possesses good qualities,

14. If a 6udra (has come as) a guest, he shall order him (to do some) work, (and feed him after- wards);

reading, and to have changed it to ' kupat tu trin gha/awstatha/ in order to save the metre. The sense remains the same.

8. Manu XI, 254. The text is found Rig-veda IX, 58. Govinda explains bahupratigrahya, ' one who is able to give presents to many,' by bahubhr/tyabhara«akshama, ' one who is able to support many servants/

10. Vasish/fta XII, 1. n. VasishMa XI, 3-9.

15. Or (if he cannot spare much), he may give a first portion (agrya) to a.SVotriya.

16. It is prescribed that the division (of the food) shall be made without detriment to (the interests of) those who daily receive a portion.

17. But he shall never eat without having given away (some small portion of the food).

18. Now they quote also two verses which have been proclaimed by (the goddess of) food: ' Him who, without giving me to the gods, the manes, his servants, his guests and friends, consumes what has been prepared and (thus), in his exceeding folly, swallows poison, I consume, and I am his death. But for him who, offering the Agnihotra, performing the Vaiwadeva, and honouring guests, eats, full of contentment, purity, and faith, what remains after feeding those whom he must support, I become ambrosia, and he (really) enjoys me.'

19. Presents of money must be given, according to one's ability, to good Brahma/zas,.Srotriyas, and Vedaparagas, when they beg outside the Vedi, for the sake of Gurus, in order to defray (the expenses of) their marriages, or of medicine, or when they are distressed for a livelihood, or desirous to offer a sacrifice, or engaged in studying, or on a journey, or have performed a Viiva^it sacrifice.

15. Vasish/^a XI, 5. Govinda quotes a verse, according to which an agrya, ' first portion,' is equal to sixteen mouthfuls, each of the size of a peahen's egg.

16. Apastamba II, 4, 9,10-11. 'Those who daily receive a portion' (nityabhaktika), i. e. sons, wives, and so forth. — Govinda. But see also Apastamba, loc. cit.

19. Gautama V, 20-2 1, and notes. ' A good Brahmawa, i. e. one who follows the rule of conduct/ — Govinda.

20. Cooked food (must be given) to other (beggars).

21. Let him eat (seated) in a pure, enclosed place, after having well washed his hands and feet and after having sipped water, respectfully receiving the food which is brought to him, keeping himself free from lust, anger, hatred, greed, and perplexity, (con- veying the food into his mouth) with all his fingers and making no noise (during mastication).

i. Let him not put back into the dish a remnant of food.

2. If he eats (food), containing meat, fish, or sesa- mum, he shall (afterwards) wash and touch fire,

4. Let him avoid a seat, clogs, sticks for cleaning the teeth, and other (implements) made of Pala^a wood.

21. Vasish/#a XII, 19-20; Vishmi LXVIII, 46. 'This is the rule for him who makes an offering to Atman (i. e. performs the Prawagnihotra at his meal).' — Govinda. See also below, II, 7, 12.

6. 1. 'I.e. he shall take up as much food only as he can swallow at one mouthful.' — Govinda.

2. The Dekhan and Gujarat MSS., including K., add madhu, 'honey,' after sesamum.

3. This and the following six Sutras are left out in M. and the two copies of the commentary. If they have, nevertheless, been received into the text, the reason is that similar rules occur in all Dharmasutras, and that Sutra 3 begins with astamite, while asta- maye occurs in Sutra 10. It seems therefore probable that the writer of the MS. from which M. and Govinda's copies are derived, skipped over a line by mistake.

5. Let him not eat (food placed) in his lap,

7. He shall carry a staff, made of bamboo, and golden earrings.

8. Let him not rub one foot with the other while bathing, nor place the one on the other while standing,

10. Let him not look at the sun when he rises or sets.

11. Let him not announce (the appearance of a rainbow) to another (man, saying), 'There is Indra's bow.'

1 2. If he points it out, he shall call it 'the jewelled bow.'

13. Let him not pass between the prakilaka and the beam at the town gate,

14. Nor let him pass between the two posts of a swing.

15. Let him not step over a rope to which a calf is tied.

16. Let him not step on ashes, bones, hair, chaff, potsherds, nor on a bathing-place (moist with) water.

8. Vishmi LXXI, 40. 9. Vasish/^a XII, 39.

10. Vasish//$a XII, 10. 11-12. Vasish/^a XII, 32-33.

13. Govinda explains prakilaka by *a piece of wood fastened at the town gate.' Etymologically it would mean 'a strong bolt.' Possibly the rule may be equivalent to Apastamba I, n, 31, 23, and mean that a Snataka is not to creep through the small door which is found in all Indian town gates, and left open after the gates have been shut.

14. Apastamba 1, 11, 31, 16. 15. Vasish/^a XII, 9. 16. Gautama IX, 15; Manu IV, 132.

1 7. Let him not announce it to another (man if) a cow suckles (her calf).

18. Let him not say of (a cow which is) not a milch-cow, ' She is not a milch-cow/

19. If he speaks (of such a one), let him say, ' It is one which will become a milch-cow.'

20. Let him not make empty, ill-sounding, or harsh speeches.

22. Nor with outcasts, nor with a woman, nor with a ^udra.

23. Let him not set out (on a journey) towards evening.

26. Let him not cross a river swimming. 2j. Let him not look down into a well.

29. Let him not sit down there, where another person may order him to rise.

30. Way must be made for a Brahma^a, a cow, a king, a blind man, an aged man, one who is suffering under a burden, a pregnant woman, and a weak man.

31. A righteous man shall seek to dwell in a village where fuel, water, fodder, sacred fuel, Kiua grass, and garlands are plentiful, access to which is

17. Vishmi LXXI, 62. 18-19. Gautama IX, 19.

20. Manu IV, 177 j Vishmi LXXI, 57, 72, 74. 21-23. Manu IV, 140. 24. Gautama IX, 61.

29. E.g. in the palace of a king, whence the attendants may drive him.

30. VasishMa XIII, 58. 31. Gautama IX, 65.

easy, where many rich people dwell, which abounds in industrious people, where Aryans form the majority, and which is not easily entered by robbers.

32. 'A Brahma/za who, having wedded a wife of the 6*udra caste and dwells during twelve years in a village where water (is obtainable) from wells only, becomes equal to a •Sudra/

33. (If you say that) he who lives in a town and whose body is covered with the dust, (raised) by others, and whose eyes and mouth are filled with it, will obtain salvation, if he restrains himself, (I de- clare that) that is impossible.

34. ' The dust raised by carriages, horses, "ele- phants, and cows, and (that which comes) from grain is pure, blamed is (that raised) by a broom, goats, sheep, donkeys, and garments.'

35. Let him honour those who are worthy of honour.

36. ■ A Rish\, a learned man, a king, a bride- groom, a maternal uncle, a father-in-law, and an officiating priest are mentioned in the Smrzti as worthy of the honey-mixture at certain times and occasions.'

3 j. 'A JZishi, a learned man, and a king must be

36. Vasish/Aa XI, 1-2. A JRishx is, according to Govinda, a man who knows not only the text of the Mantras, but also their sense. But Baudhayana, Grzrrya-sutra I, 11, 4, says that a man who knows, besides the -Sakha and its Ahgas, the Kalpa also, is called ifoshikalpa, i. e. one almost a 7?*shi. See also Apastamba I, 2, 5, 5. A learned man (vidvas) is probably a student who has finished not only his vow, but learned the Veda, a so-called vidya- snataka, Apastamba I, n, 30, 3. Regarding the arghya ormadhu- parka, the honey-mixture, see Apastamba II, 4, 8, 7-9.

37. Gautama V, 27-30. I read kriyarambhe varartvi^au. The

honoured whenever they come, a bridegroom and a priest at the beginning of the religious rites, a maternal uncle and a father-in-law when a year has elapsed since their last visit.'

38. ' Let him raise his right arm on (entering) the place where the sacred fire is kept, in the midst of a herd of cows, in the presence of Brahma^as, at the daily recitation of the Veda, and at dinner.'

39. ' An upper garment must be worn on the fol- lowing five occasions: during the daily study, during the evacuation (of excrements), when one bestows gifts, at dinner, and while one sips water.'

40. ' While one offers oblations in the fire, while one dines, bestows gifts, offers (food to deities or Gurus), and accepts presents, (the right hand) must be placed between the knees.'

41. 'The revealed texts declare, that the creatures depend on food, food is life; therefore gifts of food must be made. Food is the most excellent of sacrificial viands.'

42. ' Sin is removed by burnt offerings, burnt oblations are surpassed by (gifts of) food, and gifts of food by kind speeches. That (is declared) to us in the revealed texts.'

1. Now, therefore, we will declare the rule for (performing) the twilight devotions.

meaning is that a bridegroom is to receive the honey-mixture when he comes to his father-in-law's house for his wedding, and an offi- ciating priest when he comes to perform a sacrifice.

38. Vishmi LXXI, 60. Govinda adds that the act is performed as a salutation.

41. See e. g, Taittiriya Arawyaka VIII, 2.

2. Going to a (sacred) bathing- place, he shall bathe, in case he is impure; in case he is pure, he may, optionally, omit the bath. (But in either case) he shall wash his feet and hands. Sipping water and sprinkling himself, while he recites the [Rtk- verses) containing the word Surabhi, the Ablirigas, those addressed to Varu^a, the Hira/zyavamas, the Pavamanis, the (sacred syllables called) Vyahrztis, and other purificatory (texts), he becomes pure (and fit to perform the twilight devotions).

3. Now they quote also (the following verse): 'Submersion in water (and) bathing are prescribed for all the (four) castes. But sprinkling (water over the body), while Mantras (are being recited), is the par- ticular (duty) of the twice-born.'

4. He who sprinkles himself (with water) at the beginning of any sacred rite, — before the time of the twilight devotions, — while reciting that same collection of purificatory (texts), becomes pure.

5. Now they quote also (the following rules): Seated, with his face to the west, on Darbha grass and holding Darbha blades in his (right) hand, which

7. 2. 'A sacred bathing-place, i.e. a river or pond outside the village/ — Govinda. The same author adds that the hands must be washed as far as the wrist, that while sipping water the wor- shipper is to repeat in the evening, Taittiriya Ara/zyaka X, 31, and in the morning X, 32, and that if he bathes, Taittiriya Ara«yaka X, 1, 12, and other texts must be recited. The Rib containing the word Surabhi is found Taittiriya Sa^hita I, 5, 1 1, 4, 7; the three Ablihgas, Taittiriya Ara/zyaka X, 1, n; the four verses addressed to Varuwa, Taittiriya Sawhita III, 4, 11, 4, and Taittiriya Arawyaka II, 4, 4. By the term Pavamanis the Pavamananuvaka, Taittiriya Brahmawa I, 4, 8, is meant.

5. The injunction to turn the face to the west refers to the evening prayer; see also below, Sutra 10.

is filled with water, he shall repeat the Savitri one thousand times;

6. Or (he may recite the verse) one hundred times, suppressing his breath;

7. Or mentally ten times, adding the syllable Om at the beginning and at the end and the seven Vyahmis.

8. And if he is tired by three suppressions of his breath (performed) with (the recitation of) the (Anuvaka called) Brahmahrzdaya (the heart of Brahman, then let him repeat the Savitri).

9. In the evening he worships (the sun) with the two (verses) addressed to Varu^a, ' Hear this my call, O Varima,' and ' Therefore I go to thee/

10. The same (rules apply to the twilight devo- tion) in the morning, (but the worshipper) shall face the east and stand upright.

11. In the day-time he worships (the sun) with the two (verses) addressed to Mitra, 'The glory of Mitra, who supports men/ and ' Mitra causes men to join/

12. Let him begin (the twilight devotion) in the

6. Govinda states that prawayamaja^, ' suppressing his breath/ has in this Sutra no technical meaning.

7. Govinda says that the order to be observed in this case is as follows: First the syllable Om is to be recited, next the seven Vyahrz'tis, beginning with Bhu# and ending with Satyam, then the Savitri, and finally again the syllable Om.

8. The Brahmahndaya is Taittiriya Araayaka X, 28. This Anuvaka may be repeated three times for each Prarcayama (see Va'sish//fo XXV, 13), or altogether nine times, and, if the wor- shipper is then tired, he may go on repeating the Savitri without suppressing his breath.

9. Taittiriya Sawhita II, 1, 11, 6. 10. Gautama II, 11.

12. Very early, i.e. when the stars are still visible; see also Gautama II, n, and note.

morning very early, and finish it when the sun has risen.

13. Let him begin (the twilight devotion) in the evening, when (the sun) has set, (and finish it) very soon after (the appearance of the stars);

14. And the complete observance of the twilight devotions (produces as its reward) an uninterrupted succession of days and nights.

15. Now they quote with reference to this (sub- ject) also the following two verses, which have been proclaimed by the Lord of created beings (Pra^a- pati): 'How can those twice-born men be called Brahma^as who do not perform their twilight devo- tions, in the morning and in the evening at the proper time? At his pleasure a righteous king may appoint those Brahma^as who neglect to daily per- form the twilight devotions, both at morn and at eve, to do the work of ^udras/

16. If the time for the (twilight devotion) is allowed to pass in the evening, (the offender shall) fast during the night; and if it is neglected in the morning, he shall fast during the (next) day.

17. He obtains (thereby) the (same) reward as if he had remained standing and sitting (in the twilight).

18. Now they quote also (the following verses): 1 Whatever sin (a man) may have committed with his organ, with his feet, with his arms, by thoughts or by speech, from (all) that he is freed by per- forming the twilight devotion in the evening.'

19. (The worshipper) becomes also connected

14. The day and night will not be cut off from his existence. 16. VasishMa XX, 4-5. 18. Vasishtfa XXVI, 2.

(thereby) with the (next) night, and Varima will not seize him.

20. In like manner he becomes free from the sin committed during the night by worshipping in the morning.

21. He is also connected with the (next) day, Mitra protects him and Aditya leads him up to heaven.

22. It is declared in the Veda, 'A Brahma^a who in this same manner daily worships in the twi- light, both at morn and at eve and, being sanctified by the Brahman, becoming one with the Brahman, and resplendent through the Brahman, follows the rules of the 6astra, gains the heaven of Brahman.'

1. Now, after washing his hands, he shall take his waterpot and a clod of earth, go to a (sacred) bathing-place and thrice clean his feet (with earth and water) and thrice his body.

2. Now some say, ' One must not enter a burial- ground, water, a temple, a cowpen, nor a place where Brahma/zas (sit) without having cleaned one's feet/

22. Brahman means here the Veda, the Savitri, and the uni- versal soul.

8. 1. Vishmi LXIV, 18. This Adhyaya contains the rules for bathing, and the subject is introduced, as Govinda observes, because in the preceding chapter II, 4, 7, 2, it has been said that an impure person must bathe before he performs the twilight devo- tions. Govinda also states that the word £a, ' and/ which stands after mritpind&m, * a clod,' indicates that gomaya, ' cowdung,' must also be employed.

3. Then he enters the water, (reciting the follow- ing verse): ' I take refuge with gold-horned Varu/za, give me at my request (O Varu/za) a purifying bathing- place. May Indra, Varu/za, Brzhaspati, and Savitrz again and again cleanse me from all sin which I have committed by eating the food of unholy men, by receiving gifts from the wicked, and from all evil which I have done by thoughts, speeches, or deeds/

4. Then he takes up water in his joined hands, (saying), ' May the waters and the herbs be pro- pitious to us.'

5. (Next) he pours (the water) out in that direc- tion in which an enemy of his dwells, (saying), 1 May they work woe to him who hates us and whom we hate.'

6. Then he sips water, and thrice makes the water eddy around himself turning from the left to the right (and saying), 'May that which is hurtful, which is impure, and which is inauspicious in the water be removed/

7. After having submerged himself and having emerged from the water,

8. (Acts of) personal purification, washing the clothes by beating them on a stone and sipping

3. The verse is found Taittiriya Arawyaka X, 1, 12.

5. Taittiriya Ara^yaka, loc. cit. This and the following Sutras, down to II, 6, 11, 15, are wanting in the Gujarat and Dekhan MSS. except in K.

7. Govinda points out that the completion of this Sutra is to be found in Sutra 10. He adds that Baudhayana inserted Sutras 8-9 in the middle, because he was afraid to forget the rules contained in them.

water are not (permitted to the worshipper) as long as he is in the water.

9. If (the water used for bathing) has been (taken from a) confined (place, such as a well), he worships it with the following (Mantra): * Adoration to Agni, the lord of the waters; adoration to Indra; adora- tion to Vanma; adoration to Vkrunl; adoration to the waters/

10. After having ascended the bank and having sipped water, let him again sip water, though he has done so before, (and recite the following Mantras): 1 May water purify the earth, may the purified earth purify me, may Brahma/zaspati (and) Brahman purify, may the purified (earth) purify me. May water purify me, (taking away) all (the guilt which I incurred by eating) remnants of food, and forbidden food, (by committing) evil deeds, (by) receiving gifts from wicked men, Svaha!'

11. Making two Pavitras he rubs (his body) with water. Having rubbed himself, (reciting the) three (verses), ' Ye waters are,' &c., the four (verses), ' The golden-coloured, pure, purifying,' &c, (and) the Anu- vaka, ' He who purifies/ &c., he performs, stepping back into the water, three Pra/zayamas with the Aghamarsha/za (hymn); then he ascends the bank, squeezes (the water) out of his dress, puts on gar- ments which have been washed and dried in the air and which are not the worse for wear, sips water,

10. Taittiriya Ararcyaka X, 23. Govinda says that the rule is intended to indicate also that a person who recites sacred texts while sipping water, must do so only after having taken water once before. K. inserts before this Mantra, also Anuvaka 22.

11. VishmiLXIV, 13-14; 18-19. The Vedic passages intended

sits down on Darbha grass, and, holding Darbha grass (in his hands), recites, facing the east, the Gayatrl one thousand times, (or) one hundred times, or any number of times, or at least twelve times.

12. Then he worships the sun (reciting the follow- ing Mantras): 'Out of darkness we,' &c., 'Up that bright,' &c., 'That eye which is beneficial to the gods,' &c, (and) ' He who rose,' &c.

13. Now they quote also (the following maxim): 1 The syllable Om, the Vyahmis, and the Savitrl, these five Veda-offerings daily cleanse the Brahma^a from guilt/

14. Being purified by the five Veda-offerings, he next satiates the gods (with water, saying),

i. 'I satiate the deities of the eastern gate, Agni, Pra^iapati, Soma, Rudra, Aditi, Brzhaspati, together with the lunar mansions, with the planets, with the days and nights, and with the Muhurtas; Om, I also satiate the Vasus;

are found Taitt. Sa/^hita IV, i, 5, i; V, 6, i, i; and Taitt. Brah- ma«a I, 4, 8. Pavitras, i. e. blades of Kara grass. ' He performs three Pra«ayamas with the Aghamarsha#a hymn (Rig-veda X, 190)/ i. e. he thrice suppresses his breath (pra^ayama) and recites during each suppression the Aghamarshawa three times, just as on other occasions the Gayatri is recited three times.

12. The first Mantra is found Taitt. Sawhita IV, 1, 7, 4; the third and the fourth Taitt. Arawyaka IV, 42, 32-33.

14. Vishmi XLIV, 24. The ceremony is the so-called Tarpawa, which is usually described in the GrzTrya-sutras, e. g. -Sarikhayana IV, 9-10, and the quotations in Professor Oldenberg's notes, Indische Studien XV, 152.

9. 1. This and the next Ka«d5kas are given in full by K. only. M. gives the first and last words of both, the commentary the

2. ' Om, I satiate the deities of the southern gate, the Pitrzs, Yama, Bhaga, Savitrz, Tvash/rz, Vayu, Indragni, together with the lunar mansions, with the planets, with the days and nights, and with the Muhurtas; Om, I also satiate the Rudras.

3. ' Om, I satiate the deities of the western gate, Mitra, Indra, the Mahapitrzs, the Waters, all the gods, Brahman, Vish/m, together with the lunar mansions, with the planets, with the days and nights, and with the Muhurtas; Om, I also satiate the Adityas.

4. ' Om, I satiate the deities of the northern gate, the Vasus, Varu^a, A^a-ekapad, Ahibudhnya, Ushas, the two Asvins, Yama, together with

5. 'Om, I satiate all the gods; the Sadhyas; Brah- man; Pra^apati; the four-faced god; Hira^yagarbha; Svayambhu; the male attendants of Brahman; Para- mesh^in; the female attendants of Brahman; Agni; Vayu; Varu/za; Surya; the moon; the lunar man- sions; Sadyo^ata; BhM-purusha; Bhuva^-purusha; Suva/z-purusha; BhM; Bhuva/£; Suva/£; Maha^; 6ana/£; Tapa/z; Satya.

6. ' Om, I satiate the god Bhava;.Sarva; l^ana; Pasupati; Rudra; Ugra; Bhlmadeva; Mahadeva; the wife of the god Bhava; of the god 6arva; of the god f j-ana; of the god Pasupati; of the god Rudra; of the god Ugra; of Bhlmadeva; of Mahadeva; the son of Bhava; of.Sarva; of lsana; of Pasupati; of

beginning of 9 and the end of 10 only. The text of K. is probably interpolated, as it seems impossible that Baudhayana could have mentioned his successors, Apastamba and Satyashafl^a Hira^ya- kes'm, whose names occur below, II, 5, 9, 14. On the other hand, it is not doubtful that the number of Mantras must nevertheless have been very large, as the numeration in M. shows that they filled two entire Ka«</ikas.

Rudra; of Ugra; of Bhimadeva; of Mahadeva; Om, I also satiate the Rudras; the attendants of Rudra.

7. 'Om, I satiate Vighna; Vinayaka; Vlra; Sthula; Varada; Hastimukha; Vakratu^a; Ekadanta; Lambodara; the male attendants of Vighna; the female attendants of Vighna.

8. 'Om, I satiate Sanatkumara; Skanda; Indra; Shash//£i; Sha^mukha; Visakha; Mahasena; Su- brahma/zya; the male attendants of Skanda; the female attendants of Skanda.

9. ' Om, I satiate Aditya; Soma; Arigaraka; Budha; Brzhaspati;.Sukra; ^anai^ara; Rahu; Ketu.

10. 'Om, I satiate Kemva; Naraya^a; Madhava; Govinda; Vishnu; Madhusudana; Trivikrama; Vamana;.Sridhara; Hr/shikesa; Padmanabha; Damodara; the goddess.Sri; the goddess Sara- svati; Pushtf; Tush^i; Vishnu; Garutmat; the male attendants of Vish/m; the female attendants of Vishmi.

11. 'Om, I satiate Yama; Yamara^a; Dharma; Dharmara^a; Kala; Nila; Mr/tyu; Mrztyu^aya; Vaivasvata; TTitragupta; Audumbara; the male attendants of Vaivasvata; the female attendants of Vaivasvata.

12. 'Om, I satiate the gods of the earth; Karyapa; Antariksha; Vidya; Dhanvantari; the male atten- dants of Dhanvantari; the female attendants of Dhanvantari.'

13. Next, passing the sacrificial thread round the neck, (he offers the following libations):

14. ' Om, I satiate the ifoshis; the great iv'zshis; the best 7^'shis; the Brahmarshis; the divine ifo'shis; the royal i?zshis; the.SYutarshis; the Seven i?zshis;

the ftzsh'is of the Ka^as (of the Yafur-veda); the 7?/shikas; the wives of the j^z'shis; the sons of the 7^/shis; Ka?zva Baudhayana; Apastamba, the author of the Sutra; Satyasha^a Hira/zyakcrin; Va^ara- neyin Ya^Tzavalkya; Asvalayana.5aunaka; Vyasa; the syllable Om; the Vyahrztis j the Savitri; the Gayatri; the A^andas; the i^g-veda; the Ya^ur- veda; the Sama-veda; the Atharvangirasa; the Itihasa and Pura/za; all the Vedas; the servants of all gods; all beings/

15. Then, passing the sacrificial string over the right shoulder, (he offers the following libations):

1. * Om, I satiate the fathers, Svadha, adoration! the grandfathers; the great-grandfathers; the mothers; the grandmothers; the great - grand- mothers; the maternal grandfathers; the maternal grandmother; the mother's grandmother; the mother's great-grandmother.

2. 'Om, I satiate the teacher (a^arya), Svadha, adoration! the wife of the teacher; the friends; the wives of the friends; the relatives; the wives of the relatives; the inmates of the house (amatya); the wives of the inmates of the house; all; the wives of all/

3. He pours the water out from the several Tlrthas (of the hand sacred to the several deities).

4. (He recites at the end of the rite the following

3. I. e. the water must be poured out in accordance with the rule given above.

4. Va^asaneyi Sawhita II, 34. The translation of the Mantra follows Govinda's explanation.

Mantra): ' (Ye waters), who bring food, ambrosia, clarified butter, milk, and barley-gruel, are food for the manes; satiate my ancestors! May you be satiated, may you be satiated! '

5. Let him not perform ceremonies in honour of the gods while his clothes are wet, or while he is dressed in one garment only;

6. Nor those connected with the manes. That ^is the opinion) of some (teachers).

i. Now these five great sacrifices, which are also called the great sacrificial sessions, are the sacrifice to be offered to the gods, the sacrifice to be offered to the manes, the sacrifice to be offered to all beings, the sacrifice to be offered to men, (and) the sacrifice to be offered to Brahman,

2. Let him daily offer (something to the gods with the exclamation) Svaha, be it only a piece of fuel. Thereby he performs that sacrifice to the gods.

3. Let him daily offer (something to the manes with the exclamation) Svadha, be it only a vessel filled with water. Thereby he performs that sacrifice to the manes.

4. Let him daily pay reverence to (all beings) endowed with life. Thereby he performs that sacrifice to the beings.

11. 1. This and the next four Sutras agree almost literally with iS'atapatha-brahmawa XI, 5, 6, 1. See also Taitt. Ara/zyaka II, 10; Apastamba I, 4, 12, 15-13, 1.

4. Govinda says that the Mantra is to be ' bhutebhyo nama^, adoration to all beings/ and adds that some consider the first three

5. Let him daily give food to Brahma/zas, be it only roots, fruit, or vegetables. Thereby he per- forms that sacrifice to men.

6. Let him daily recite the Veda privately, be it only the syllable Om or the Vyahmis. Thereby he performs that sacrifice to be offered to Brahman.

7. ' The private recitation of the Veda is, indeed, the sacrifice to Brahman. At that sacrifice to Brah- man speech, forsooth, (takes the place of) the (Sural, the internal organ (that of) the Upabhrzt, the eye (that of) the Dhruva, the understanding (that of) the Sruva, truth (that of) the final bath, heaven (is) the conclusion of the sacrifice. He who, knowing this, daily recites the Veda to himself, gains as much heavenly bliss as, and more than, he who gives away this whole earth that is filled with wealth, and imperishable (beatitude), and conquers death. Therefore the Veda should be recited in private. Thus speaks the Brahma^a.'

8. Now they quote also (the following passage): ' If, well anointed,„well fed, and lying on a comfortable couch, one recites (the portion of the Veda referring to) any sacrifice, one has offered it thereby.'

Mahaya^fias to be performed by the Vauvadeva and the Bali- offering, while others enjoin their separate performance.

7. »Satapatha-brahma?za XI, 5, 6, 2. See also Taitt. Arawyaka II, 17. K. reads dhrz'tir dhruva, ' the firm resolve (takes the place of) the Dhruva,' which is apparently a correction made according to the Arawyaka. According to the commentary the text of the last portion of the quotation runs thus, 'yavantaw ha va imam vittasya purwaw dadat svargaw lokazft ^ayati tavantaw lokaw ^ayati bhuyawsaffz Mkshayyaw £apa mrz'tyum g-ayati ya evam vidvan,' &c. M. and K. do not give the whole passage. The published text of the *Satapatha-brahma«a slightly differs from Govinda's version.

9. Some (teachers) declare (that there is a text) which teaches a fourfold division of these sacred duties. (But) as no (other meaning is) perceptible, (the text) 'Four paths/ &c, refers to sacrificial rites.

10. (Viz.) to Ish/is, animal sacrifices, Soma sacri- fices, and Darvihomas.

11. The following (Rik) declares that, 'Four paths, leading to the world of the gods, go severally from the earth to heaven. All ye gods, place us on that among them which will gain us undecaying prosperity/

12. The student, the householder, the hermit in the woods, the ascetic (constitute the four orders).

1 3. A student (shall) obey his teacher until death.

9. I read the text as follows, ' tasya ha va etasya dharmasya £aturdha bhedam eka ahu^.' M. has bhedakam, the I. O. copy of the commentary bhedajankam, and K. tasya ha va etasya ya^wasya/fcaturdha bhutam eka ahu^. Below in the commentary on Sutra 27, Govinda repeats the latter part of this Sutra in the form which I have adopted. The discussion which begins here is the same as that which occurs Apastamba II, 9, 23, 3-24, 15.

12. K. omits this Sutra. After it M. and K. have the following passage: ' brahma^ariwo 'tyantam atmanam upasa/ragrz'hya 'Mryan bruvate vane jramyantyeke [yazrctyete, K.] savaneshvapa upasprz-.ranto vanyenannenaikagniw [nyenannena naikagniw, K.; vanye- naikanari, M.] ^uhvana^ [gnhvas, M.] satyasyaike karmawi [karmam, M.] anagnayo 'niketana^ [tvjU kaw, K.] kaupina&£M- dana varshasv ekastha uddhrztapariputabhir adbhi^ karyaw [apa- karyaw, M.] kurvawa^ [kurvawas tatrodaharanti, K.] sannamusale vyangare nivrz'ttajaravasampate bhikshanta^ sarvata^ parimoksham [parimeke, M.] apavidhya vaidikani karma/zy abhayata^ pari^/zinna madhyamam padam upajlishyamaha iti vadanto.' The commentary gives a few portions of this passage further on. Irrespective of minor corruptions, it gives no sense in the place where it stands, and it seems probable that we have to deal with a confused and badly corrupted text, which Govinda arranged either as seemed good to him, or on the authority of better MSS.

14. A hermit is he who regulates his conduct entirely according to the Institutes proclaimed by Vikhanas.

15. A Vaikhanasa (shall live) in the forest, sub- sisting on roots and fruit, practising austerities and bathing at morn, noon, and eve; he shall kindle a fire according to the 6rama;2aka (rule); he shall eat wild-growing (vegetables and grain) only; he shall worship gods, manes, Bhutas, men, and Ashis; he shall receive hospitably (men of) all (castes) except those (with whom intercourse is) forbidden; he may even use the flesh of animals killed by carnivorous beasts; he shall not step on ploughed (land); and he shall not enter a village; he shall wear his hair in braids, and dress in (garments made of) bark or skins; he shall not eat anything that has been hoarded for more than a year.

16. An ascetic shall leave his relatives and, not attended by any one nor procuring any property, depart (from his house performing the customary ceremony) according to the rule.

17. He shall go into the forest (and live there).

18. He shall shave his hair excepting the top-lock.

15. This passage, which Govinda gives as one Sutra, agrees word for word with Gautama III, 26-35, except in the beginning, where Gautama omits ' bathing at morn, noon, and eve.' The MSS. all read bhaiksham, 'begged food,' instead of baishkam, 1 the flesh of animals slain by carnivorous beasts.' But Govinda's explanation leaves no doubt as to the correctness of the latter reading. The Dekhan and Gujarat MSS., including K., read agramyabho^i II agramyabhqgi.

16. I adopt the readings of the Dekhan MSS., aparigraha^ (for apratigraha^) and pravra^et (for parivra^et). The rule for the cere- mony is given below, II, 10, 17.

18. This is Govinda's explanation of sikh&munda/i, the reading of all MSS.

19. He shall wear a cloth to cover his nakedness.

20. He shall reside in one place during the rainy season.

21. He shall wear a dress dyed yellowish-red.

22. He shall go to beg when the pestle lies motionless, when the embers have been extin- guished, and when the cleaning of the dishes has been finished.

23. With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings.

24. He shall carry a cloth for straining water for the sake of purification.

25. He shall perform the necessary purifications with water which has been taken out (of a well or tank) and has been strained.

26. (Ascetics shall) say, ' Renouncing the works taught in the Veda, cut off from both (worlds), we attach ourselves to the central sphere (Brahman)/

27. But the venerable teacher (declares) that there is one order only, because the others do not beget offspring.

28. With reference to this matter they quote also (the following passage): ' There was, forsooth, an Asura, Kapila by name, the son of Prahlada.

20 and 22. These two Sutras are omitted in K. and M., which give them in the passage following Sutra 12, as well as in the Dekhan and Gujarat MSS.

24. See below, II, 10, 17, 11. Govinda explains pavitra, 'a cloth for straining water/ by 'a bunch of Kura grass for removing insects from the road.'

25. According to Govinda such water is to be used for washing off the stains of urine &c, not for drinking.

26. This Sutra is again omitted in the MSS. of the text. M. and K. give it in the passage following Sutra 12.

Striving with the gods, he made these divisions. A wise man should not take heed of them.'

29. Because no (other meaning is) perceptible, (the text) ' Four paths/ &c., refers to sacrificial rites, (viz.) to Ish/is, animal sacrifices, Soma sacrifices, Darvihomas.

30. With respect to this (question the following verse also) is quoted: 'That eternal greatness of the Brahma;za is neither increased by works, nor dimi- nished. The soul knows the nature of that (great- ness); knowing that, he is not stained by evil deeds.'

31. If he says that, (let him reflect on the fol- lowing verse): ' He who knows not the Veda, does not at death think of that great, all-perceiving soul, through which the sun, resplendent with brilliancy, gives warmth, and the father has a father through the son at his birth from the womb.'

2,2. (Moreover), 'Those who, being neither true Brahma/zas nor performers of Soma sacrifices, work not for that which is near, nor for that which is far, take hold of the word and with sinful (speech) ignorantly perform the rites/

33. There are innumerable (passages in the Veda) which refer to the debts (to be paid by a Brahma;za), such as, ' May I obtain, O Agni, immor-

32. Rig-veda X, 71, 9. My rendering of the difficult verse is merely tentative, and I have left out the word siri^, for which I am as little able as other Sanskritists to offer a safe explanation. The general meaning of the verse, I think, has been rightly under- stood by Sayawa and Govinda, who both say that it contains a reproach, addressed to those Brahmawas who, contented with the letter of the Veda, do not master its meaning.

33-34. The commentary omits these two Sutras, which, bow- ever, seem necessary for the completion of the discussion. The

tality through offspring;' ' A Brahmazza on being born, (owes) a son to his ancestors/ &c.

34. ' Those dwell with us, who fulfil the following (duties), the study of the three Vedas, the student- ship, the procreation of offspring, faith, austerity, sacrificing, and giving gifts; he who praises other (duties) becomes dust and perishes.'

1. Now we will explain the oblations (offered) to the vital air (pra^a) by.Salinas (householders) and Yayavaras (vagrants), who sacrifice to the soul.

2. At the end of all the necessary (daily rites), let him sit down, facing the east, in a place that has been well cleaned and smeared with cowdung; next let him worship that prepared (food) which is being brought, (saying), ' BhM, Bhuva/z, Sva/z, Om,' (and then) remain silent.

3. (Next) he pours water round the food which has been placed (before him), turning his right hand towards it, and reciting the Mahavyahr/tis; (after- wards), continuing to hold (the dish) with his left hand, he first drinks water, (saying), ' Thou art a substratum for ambrosia,' and (finally) offers five oblations of food to the vital airs, (reciting the

second occurs also Apastamba II, 9, 24, 8. Though Baudha- yana does not express himself as clearly as Apastamba, he dis- approves, as it would seem, like the latter, of the opinion Of those who gave an undue preference to asceticism at the expense of married life, the order of the householders.

12. 1. The Prawagnihotra is alluded toby Apastamba II, 7, 17, 16. Regarding the terms £alina and Yayavara, see below, III, 1, 3-4.

3. The Mahavyahrz'tis are the Mantras given Taittiriya Arawyaka X, 2. The second Mantra is found Taittiriya Arawyaka X, 32, and

IT, 7, 12. THE OFFERING TO THE VITAL AIRS. 263

texts), 'Full of reverence, I offer ambrosia to Pra/za; mayest thou propitiously enter me, not in order to burn me. To Pra/za, Svaha V &c.

4. After offering the five oblations of food to the vital airs, let him finish his meal silently. Medi- tating in his heart on the lord of created beings, let him not emit speech while (eating).

5. If he emits speech, he shall mutter ' BhM, Bhuva/£, Sva/£, Om,' and afterwards continue to eat.

6. Now they quote also (the following rule): ' If he sees (bits of) skin, hair, nail-(parings), insects, or the dung of rats (in his food), he shall take out a lump, sprinkle that spot with water, scatter ashes on it, again sprinkle it with water, and use (the remainder of the food), after it has been declared fit (for use).'

7. Now they quote also (the following verse): 'He shall eat, seated with his face towards the east, silent, not despising his food, not scattering (fragments on the ground), and solely attend (to his dinner); and, after he has eaten, he shall touch fire.'

8. He shall not cut off with his teeth (pieces from) eatables (that must be swallowed) entire, (such as) cakes, bulbs, roots, fruit, and flesh.

10. After (dinner) he shall drink water, (reciting the text), * Thou art a covering for ambrosia,' and stroke (the region of) the heart, (saying), ' Thou art the bond that connects the vital airs; (thou art)

the third ibid. X, 34. The translation of the Mantras follows Govinda, who somewhat differs from Sayawa.

6. VasishMa XIV, 23. 7. Vishmi LXVIII, 40-43-

10. The first text is found Taittiriya Arawyaka X, 35, and the second ibid. X, 37. I translate the first according to Govinda.

Rudra and Death; enter me; mayest thou grow through this food.'

1 1. After sipping water a second time, he allows (the drops from) the hand to flow on the big toe of his right foot (and recites the following text): ■ May the male be pleased, he who is of the size of a thumb, who occupies (a space of the size of) a thumb, who is the lord of the whole world, masterful, and the enjoyer of the universe.'

12. Let him perform the subsequent consecration (anumantra/za) of the (food which has been) offered, with raised arms, (and let him recite) the five (texts beginning), 'With faith, worshipping Pra^a, (I have) offered ambrosia; mayest thou increase Pra/za through this food/

13. (And let him address the soul with the last text of the Anuvaka), ' (May) my soul (gain) immor- tality in the universal soul/

14. And let him (meditate on his) soul (as) united with the imperishable (syllable Om).

15. He who sacrifices to the soul, surpasses him who offers all sacrifices.

i. Now they quote also (the following verse): 'As cotton and reeds, thrown into a fire, blaze up, even so all the guilt of him who sacrifices to the soul is consumed/

ii. Taittiriya Arawyaka X, 38, The individual soul which re- sides in the heart is here identified with the universal soul; see also Kanaka Upanishad IV, 12.

14. The syllable Om is Brahman, the universal soul.

2. (Moreover), ' He who eats merely (in order to satisfy his own hunger) reaps only guilt. In vain (the fool) takes food/

3. Let him daily, both in the morning and in the evening, sacrifice in this manner;

4. Or (he may offer) water in the evening.

5. Now they quote also (the following verses): ' Let him first feed his guests, next the pregnant women, then the infants and the aged, thereafter the distressed and particularly the diseased. But he who eats first, without having given (food) to those (persons) according to the rule, does not know that he is being eaten. He does not eat, (but) he is eaten.'

6. ' Let him eat silently what remains, (after he has given their portions) to the manes, the gods, the servants, his parents, and his Gurus; that is declared to be the rule of the sacred law.'

7. Now they quote also (the following verses): * Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit in the woods, thirty-two that of a householder, and an unlimited (quantity) that of a student.'

8. /An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat (much); without eating (much) they cannot do it/

9. 'A householder, or a student who practises

. 13. 2. Rig-veda X, 117, 6, and Taittiriya Brahma/za II, 8, 8, 3. The words have been transposed.

5. Vasish/Aa XI, 6-8; Manu III, n 4-1 15. I write, with the Dekhan and Gujarat MSS., na sa bhunkte, sa bhu^yate, instead of the senseless reading of M. and the commentary, na sa bhunkte na bhugyate.

6. Vasish/$a XI, 11. 7-8. Apastamba II, 4, 9, 13. 9-10. Apastamba II, 4, 9, 12, and note on II, 1, 1, 2.

austerity by fasting, becomes an Avakimin through the omission of the sacrifice to the vital airs;'

10. Except when he performs a penance. In the case of a penance that (fasting) is the rule.

11. Now they quote also (the following verses): ' He who never eats between the morning and the evening meals, (obtains the same reward as he who) constantly fasts/

12. 'As in case one obtains no materials (for the sacrifice), one must mutter the sacred texts to be recited at the Agnihotra, offered in the three fires, even so one should mutter the texts to be recited at the Pra/zagnihotra, when one is prevented from dining/

13. 'He who acts thus, will become one with Brahman/ Thus spake Pra^apati (the lord of created beings).

i. The offering to the manes secures long life and heaven, is worthy of praise and a rite ensuring prosperity.

2. Persons who sanctify the company are, a Tri- madhu, a Tri/za/£iketa, a Trisupama, one who keeps five fires, and one who knows the six Ahgas, one who performs the vow called.Siras, one who knows the (^yesh/^asaman, (and) a Snataka;

3. On failure of these, one who knows the (texts called) Rahasya.

2. Apastamba II, 7, 17, 22; Vasish/^a III, 19. Govinda states that the Atharvavedins know the vow called.Slras; see also Vasish/$a XXVI, 12, and note.

3. Govinda says that persons acquainted with the Rahasyas or

4. The ifr'k-verses, the Ya^us-formulas, and the Samans (give) lustre to a funeral offering. There- fore he may feed (on that occasion) even a Sapi/^a relation who (knows) those (texts).

5. Let him who feeds (Brahma^as at a funeral sacrifice) cause them to hear successively the Raksho- ghna Samans, the Ya^us-formulas (called) Svadha- vat, the 7?zk-verses (called) Madhu, and the (texts called) Pavitras.

6. Having invited on the day before (the 6Yaddha), or Justin the morning, virtuous, pure (men), such as Trimadhus, who know the Vedaiigas and the sacred texts, who are not related by marriage, nor members of the same family, nor connected through the Veda, at least three, (but always) an odd number, the (sa- crificer) makes them sit down on prepared seats, covered with Darbha grass, facing the east or the north.

7. Then he offers to them water mixed with sesa- mum seed, adorns them with scents and garlands (and says), * I wish to offer oblations in the fire.'

Ara«yakas are preferable to those mentioned in the preceding Sutra, and thus the order must be reversed.

5. The texts on which the Rakshoghna Samans are based occur Sama-veda I, 1, 1, 3, 4-6; the Svadhavat Ya^us, Taitt. Brah- ma«a I, 3, 10, 2; the Madhu JZi'kas, Rig-veda I, 90, 6; and the three Pavitras, Taitt. Brahmawa I, 4, 8, 2.

6. Apastamba II, 7, 14, 5. All the MSS., including those of the commentary, read yonigotramantrasambandhan instead of yoni- gotramantrasambandhan. But the explanation of gotrasambandha/^ by asagotra/^ shows still a faint trace of the former existence of the reading which I have restored conjecturally and translated. Its correctness is proved by the parallel passage of Apastamba.

7. Vishmi LXXIII; 12-13; ManuIII, 208-211. The Agnimukha

When he has received permission (to do so), he heaps fuel on the sacred fire, scatters Kusa grass around it, performs (all the ceremonies) up to the end of the Agnimukha, and offers three burnt oblations of food only, (reciting the following texts): 'To Soma, accompanied by the manes, Svaha!' ' To Yama, accompanied by the Angiras and by the manes, Svaha!' ' To Agni, who carries the offerings to the manes, who causes sacrifices to be well per- formed, Svaha!'

8. He shall make these three oblations with food only which has been sprinkled with the remainder of the (clarified butter).

9. Let him give a cake of food to the birds.

10. For it is declared in the Veda, 'The manes roam about in the shape of birds.'

11. Next he touches the (other food) with his hand and with the thumb,

12. (And recites the following texts): 'Fire sees thee, who art co-extensive with the earth, the in- verses are thy greatness, lest the gift be in vain; the earth is the vessel for thee, the sky the cover; I offer thee in the mouth of Brahman, I offer thee in the Pra/za and the Apana of learned Brahma^as; thou art imperishable, mayest thou never fail to (the manes of our) fathers yonder, in the other world.' 'Air hears thee, who art co-extensive with the middle sphere,

is a term denoting all the preliminaries which precede the Pra- dhanahoma of a ceremony. The Dekhan and Gujarat MSS. read a^yasya instead of annasyaiva.

8. Clarified butter is necessary for the rites included in the Agnimukha.

12. The Mantras are addressed to the food which is to be offered.

the Ya^us-formulas are thy greatness, lest the gift be in vain; the earth is the vessel for thee, the sky the cover;.... mayest thou never fail to the (manes of our) grandfathers yonder, in the other world.' 'The sun reveals thee, who art co-extensive with the sky, the Samans are thy greatness, lest the gift be in vain;.... mayest thou never fail to the (manes of our) great-grandfathers yonder, in the other world.'

i. Now indeed (that) happens (also which the fol- lowing verses teach):

2. ' Let him sprinkle that food with the remainder of the burnt oblations. But what is given without (touching it with) the thumb does not gladden the manes.'

3. ' The malevolent Asuras seek an opportunity (to snatch away) that food intended for the manes, which is not supported with both hands.'

4. ' The Yatudhanas and Piia^as, who receive no share, steal the food if sesamum grains are not scattered (on the seats of the guests), and the Asuras (take it) if (the host) is under the sway of anger.'

5. ' If a person dressed in reddish clothes mutters prayers, offers burnt oblations, or receives gifts, the sacrificial viands, offered at sacrifices to the gods or to the manes, do not reach the deities.'

15. 2. Manu III, 215. See also above, II, 8, 14, 10.

5. Govinda states that the rule is intended to teach that the sacrificer and the guests at a *Sraddha must be dressed in white,

6. ' If gifts are given or received without (touch- ing them with) the thumb and, if one sips water standing, (the performer of the act) is not benefited thereby.'

7. At the beginning and at the end (of a 6raddha) water must be given (to the guests).

8. In every case the muttering (of sacred texts) and the other (necessary acts must be performed) according to the rule.

9. The remaining (rules) have been prescribed (in the section) on the burnt oblations on Ash/aka (days).

10. ' He shall feed two (Brahma^as) at the offering to the gods and three at the offering to the manes, or a single man on either occasion. Even a very wealthy man shall not be anxious (to entertain) a large company/

11. 'A large company destroys these five (advan- tages), the respectful treatment (of the invited guests, the propriety of) time and place, purity and (the selection of) virtuous Brahma^a (guests); therefore he shall not invite (a large number)/

12. 'In front (feed) the fathers of the (sacrificer), to the left the grandfathers, to the right the great- grandfathers, and at the back those who pare off (portions) from the cakes/

and that ascetics are not to be invited. But see Vasish/^a XI,

7. Vishmi LXXIII, 12, 27, and above, II, 8, 14, 6.

12. In the beginning of the verse I read with M. and the I. O. copy of the commentary urasta^ pitaras tasya, and in the end with the Dekhan and Gujarat MSS. pi«^atakshaka/^. M. reads pi#</a- tarkya, and the copies of the commentary pindodak&k. Both these

i. (Now follows some) advice for him who is desirous of offspring.

2. The two Arvins have declared, that fame is gained by the procreation (of sons);

3. ' Performing acts which tend to prolong life and austerities, intent on the performance of the private recitation and of sacrifices, and keeping his organs in subjection, let him carefully beget offspring in his own caste.'

4. ' From his birth a Brahma/za is loaded with three debts; these let him pay. A prudent man is free from doubts regarding the sacred law.'

5. ' If he worships the sages through the study of the Veda, Indra with Soma sacrifices, and the manes of his ancestors through (the procreation of) children, he will rejoice in heaven, free from debt/

6. ' Through a son he conquers the worlds, through a grandson he obtains immortality, but through his son's grandson he ascends to the (highest) heaven.' (All that) has been declared in the Veda.

7. The Veda shows the existence of the three debts in the following (passage): ' A Brahma^a is born loaded with three debts; (he owes) the studentship to the sages, sacrifices to the gods, and a son to the manes;'

readings are clearly corrupt, and so is the var. lect. of the Grzrrya- sawgraha, quoted in the Petersburg Dictionary, pi^atarkuka^. Piw^atakshaka^, ' the cutters or parers of the cakes/ is appropriate, because the remoter ancestors, who, as Govinda too declares, are meant by the term, obtain the fragments of the funeral cakes.

7. Vasish/fta XI, 48. After this Sutra the MSS. of the text

8. Through the procreation of a virtuous son he saves himself.

9. He who obtains a virtuous son saves from the fear of sin seven in the descending line and seven in the ascending line, (viz.) six others (in each), himself being the seventh.

10. Therefore he obtains a reward if he begets issue.

11. Therefore he should sedulously beget off- spring,

insert the following corrupt passage: bandham ri^amoksham pra- gayas Myattam Tpi/rin&m Mnukarshajabda.? ka. pra^ayaw daraayati I anutsanna^ pra^avan bhavati 1 ya vad enaw prag-anugrzrimte tavad akshayaw lokaw ^ayati. The commentary does not notice it, and it seems to me that it needlessly interrupts the context.

11. M. and K. add to this Sutra, atmana^ phalalabhaya, * in order to gain a reward for himself/ The same two MSS., further, insert the following Sutras: tasmat putraw ^otpadyatmanam evot- padayatiti l vigwayate Mtma vai putranamasiti I eva.m dvitiya atmd ^ivata drash/avyo yah putram utpadayati I sa tatha bhavati I tas- man natma kva&d akshetra utsrash/avya^ 1 atmanam avamanyate hi l yathatmanam utpadayati sa tatha bhavati I tasmad adita eva kshetram anvikMet sarvavar/ze samskritam upadcrena I tasmin darasawyoge prag-am utpadayed II ' Therefore (they say) that he who begets a son produces even his own self; and it is declared in the Veda, " Thou art self, called a son." Thus he who begets a son will see, during his lifetime, a second self. He becomes like him. Therefore one's own self must not be begotten on an unworthy female. For (he who does that) despises himself. He becomes even so, as he produces himself. Therefore (every man), each in his own caste, should first look out for a female who has been sanctified according to the injunction (of the sacred texts). Taking her to be his wedded wife, he shall beget a son.' It is possible that this passage really belongs to Baudhayana, for it is written in the usual style of our Sutra, and the last word of this passage as well as of Sutra II, as given in the Dekhan MSS., is utpadayet. But it is not absolutely required by the context, and the com- mentary too omits it.

II,io,i7. RULES FOR ENTERING ORDER OF ASCETICS. 273

12. Through the application of medicines and sacred texts.

13. The advice to him (who is intent on the procreation of children) is given in agreement with the revealed texts.

14. For it produces results in the case of all the castes.

i. Now we will explain the rule for entering the order of ascetics (sa^nyasa).

2. Some (teachers say), ' He who has finished his studentship may become an ascetic immediately on (the completion of) that.'

3. But (according to others, asceticism is befitting) for 6alinas and Yayavaras who are childless;

5. (In general) they prescribe the profession of asceticism after the completion of the seventieth year and after the children have been firmly settled in (the performance of) their sacred duties.

6. Or a hermit in the woods (may become an

13. I read with M., whose reading is confirmed by the explana- tion given in the commentary, tasyopadcra^ jrutisamanyenopadi- jyate. The other MS. reads tasyopade^ena, and in the text of the commentary the first word is left out.

3. Regarding the two terms.Salina and Yayavara, see below,

4. Vidhura, translated, according to Govinda's explanation, by 1 widower/ perhaps includes all persons who have been separated from their families.

6. Regarding the ceremonies to be performed by hermits in the wood, see above, II, 6, 11, 15, and below, III, 3.

ascetic) on finishing the (special) ceremonies (pre- scribed for him).

7. ' That eternal greatness of the Brahma^a is neither increased nor diminished by works. The soul knows the nature of that (greatness). He who knows that, is not stained by evil deeds.'

8. ' It leads to the cessation of births/

9. ' The eternal one leads (him) to glory.' The greatness (of asceticism is declared by these pas- sages).

10. After having caused the hair of his head, his beard, the hair on his body, and his nails to be cut, he prepares

1 1. Sticks, a rope, a cloth for straining water, a water vessel, and an alms-bowl.

12. Taking these (implements, let him go) to the extremity of the village, or to the extremity of the boundary (of the village), or to the house where the sacred fires are kept, partake of a threefold (mixture of) clarified butter, milk, (and) sour milk, and (after- wards) fast;

14. (Saying), ' Om, BhM, I enter the Savitri, tat savitur vare/zyam; Om, Bhuva/£, I enter the Savitri, bhargo devasya dhimahi; Om, I enter the Savitri, dhiyo yo na/z pra/£odayat; ' (he shall recite the Savitri) foot by foot, half-verse by half-verse, (and finish by repeating) the whole or the parts (of the verse).

7. See above, II, 6, 11, 30. 11. Ya^avalkya III, 58-60.

14. This part of the ceremony is called Savitripravesa, ' entering the Savitri.' According to the Dharmasindhu, fol. 84 a, 1. 8, the last Mantra is ' Om, Bhuk, Bhuva^, Sva^, I enter the Savitri; we meditate on that adorable light of divine SaviW, who may impel our thoughts/

IT, 10, 17. RULES FOR ENTERING ORDER OF ASCETICS. 275

15. It is declared in the Veda, ' Entering order after order, (man) becomes (one with) Brahman.'

16. Now they quote also (the following verse): * He who has passed from order to order, has offered burnt oblations and kept his organs in subjection, becomes afterwards, tired with (giving) alms and (making) offerings, an ascetic.'

17. Such an ascetic (becomes one with) the in- finite (Brahman).

18. Before the sun sets, he heaps fuel on the Garhapatya fire, brings the Anvaharyapa^ana fire (to the spot), takes the naming Ahavaniya fire out (of the Garhapatya), melts butter on the Garhapatya fire, cleanses it (with Kara grass), takes four times (por- tions of it) in the sacrificial spoon (called Sru/£), and offers in the Ahavaniya fire on which sacred fuel has been heaped, (four times) a full oblation, (say- ing), ' Om, Svaria!'

19. It is declared in the Veda that this (offering is) the Brahmanvadhana (putting fuel on the sacred fires for the sake of the universal soul).

20. Now in the evening, after the Agnihotra has been offered, he scatters grass to the north of the Garhapatya fire, places the sacrificial vessels in pairs, the upper part turned downwards, on it, strews Darbha grass to the south of the Ahavaniya fire on the seat destined for the Brahman priest, covers

18. Anvaharyapa/£ana is another name of the so-called Dakshi- wagni, in which the sacrificial viands are cooked. The cleansing of the butter (utpavana) is performed by taking hold of the ends of blades of Kara grass and dipping the bent middle part into the melted butter and then drawing it upwards. A full burnt oblation (purwahuti) consists of a whole spoonful. As four spoonfuls are to be taken out, it follows that four oblations are to be offered.

it with the skin of a black antelope, and remains awake during that night.

21. A Brahma/za who, knowing this, dies after fasting during the night of Brahman and repositing within himself the sacred fires, conquers all guilt, even (that of) killing a Brahma/za.

22. Then he rises in the muhurta sacred to Brahman, and offers the early Agnihotra just at the (appointed) time.

23. Next, after covering the (part of the altar called) Yrishtkya. and bringing water, he prepares (an offering) to (Agni) VaLsvanara (which is cooked) in twelve potsherds. That (well-)known Ish/i is the last (which he performs).

24. Afterwards he throws the sacrificial vessels, which are neither made of earth nor of stone, into the Ahavaniya fire,

25. (And) throwing the two Arams into the Garhapatya fire (with the words), ' May ye be of one mind with us,' he reposits the sacred fires in himself.

26. (Reciting the sacred text), ' O Fire, that body of thine, which is fit for the sacrifice/ he inhales the smell of (the smoke of) each fire thrice three times.

2 7. Then, standing within the sacrificial enclosure, (he says) thrice in a low voice and thrice aloud, 'Om, BhM, Bhuva/z, Sva/£, I have entered the order of ascetics, I have entered the order of ascetics, I have entered the order of ascetics.'

21. The night during which the ascetic keeps watch near the fires is called ' the night of Brahman.'

25. The Arams are the two pieces of wood used for producing fire by friction, Taittiriya Sawhita I, 3, 7, 1-2.

II, io, 17. RULES FOR ENTERING ORDER OF ASCETICS. 277

28. It is declared in the Veda, * The gods are trebly true.'

29. (Finally) he pours out as much water as will fill his joined hands, (saying), ' I promise not to injure any living being.'

30. Now they quote also (the following verse): * An ascetic who roams about after having given a promise of safety to all living beings, is not threat- ened with danger by any creature/

31. (Henceforth) he must restrain his speech.

32. He grasps his staff, (saying), '(Thou art my) friend, protect me.'

33. He takes the rope, (reciting the verse), ' The brilliant light,' &c.

34. He takes the cloth for straining water, (re- citing the text), ' With which means of purification the gods,' &c.

35. He takes the waterpot, (reciting the verse), ' Through that light, by which the gods rose on high,' &c.

36. He takes the alms-bowl, (reciting the Vya- hrztis).

^y. Taking with him the staves, the rope, the

29. All gifts must be confirmed by a libation of water, which in other cases is poured into the hand of the recipient. The cere- mony proves more clearly even than the numerous other passages of the Smrz'tis, in which ascetics are exhorted to abstain from injuring living beings, that the so-called ahiwsa doctrine is not of Buddhistic, but of Brahmanical origin.

30. Vasish/^a X, 1-2. 31. Gautama III, 17. 33. Taittiriya Brahmawa III, 7, 8, 1.

37. The Surabhimati occurs Taittiriya Brahma/za III, 9, 7, 5. For the other texts named, see above, II, 4, 7, 2. The Tarpa/za has been fully described above, II, 5, 9-10.

cloth for straining water, the waterpot, (and) the alms-bowl, he goes where water (is to be obtained), bathes, sips water, (and) washes himself, (reciting the verses called) Surabhimati, Ablingas, Varimis, Hira- /zyavar/zas, and Pavamanis. Entering the water, he performs sixteen suppressions of the breath, (mentally repeating) the Aghamarsha^a hymn, ascends the bank, wrings out his dress, puts on another pure dress, sips water, takes the cloth for straining, (saying), ' Om, Bhu/z, Bhuva^, Sva//,' and performs the Tarpa;za (with the following texts), ' Om, BhM, I satiate/ ' Om, Bhuva/£ —, Om, Sva/£ —, Om, Maha^ —, Om, Gzx&h —, Om, Tapa/z —, Om, Satyam —.'

38. He takes up as much water as his joined hands will hold for the manes, (and satiates them with it) exactly in the same manner as the gods, (saying), • Om, BhM Svadha, Om, Bhuva^ Sva- dha/ &c.

39. Then he worships the sun, (reciting) the two verses (which begin), ' Ud u tyaw /£itram,' &c.

40. (Saying), ' Om, this (syllable Om), forsooth, is Brahman; this (syllable) which sheds warmth is light; this which gives warmth is the Veda; this must be known as that which sheds warmth; ' he thus satiates the soul (and afterwards) worships the soul (with these texts), ' The soul (is) Brahman,

38. ' In the same manner as the gods,' i. e. without passing the sacred string over the right shoulder. — Govinda.

40. The Gujarat and Dekhan MSS., including K., place after the first Om two additional Mantras, 'Brahman (is) Om; this universe (is) Om.' The object of the Mantras given in the Madras MSS. is to identify the Pra«ava with the Brahman, the sun, and the Veda.

41. Let him repeat the Savitri one thousand times, or one hundred times, or an unlimited number of times.

42. (Saying), ' BhM, Bhuva^, Suva^,' he takes up the cloth for straining, (and) fetches water.

43. Let him not, (at any period) after that (moment), sip water which has not been drawn up (from a well and the like), which has not been strained, and which has not been completely cleansed.

44. Let him not wear any longer a white dress.

45. (He may carry) one staff or three staves.

1. Now the following vows are (to be kept by an ascetic):

2. Abstention from injuring living beings, truth- fulness, abstention from appropriating the property of others, continence, (and) liberality.

3. There are five minor vows, (viz.) abstention from anger, obedience towards the Guru, avoidance of rashness, cleanliness and purity in eating.

4. Now (follows the rule for) begging. Let him

43. ManuVI, 46. Apariputabhi/^, 'which has not been com- pletely cleansed/ probably refers to the so-called drzsh/ya pari- pavana, ' carefully looking at it in order to see if any living being remains in it.'

J 8. 2. The five vows (vratas) named here are the principal ones. As to the vow of ' liberality ' Govinda remarks that though the ascetic possesses no ' store ' and no property in the ordinary sense of the word, still he can have books and give those away.

3. ' Avoidance of rashness/ i. e. committing any act which might destroy life.

4. ■ When the Vawvadeva offering has been finished/ i. e. when people have had their dinner; see also Vasish/#a X, 7.

ask Brahma/zas, both those who have houses (salina) and those who lead a wandering life (yayavara), for alms, when the Vaisvadeva offering has been finished.

5. Let him ask (for it), prefacing (his request with the word) Bhavat

6. Let him stand begging no longer than the time required for milking a cow.

7. When he returns from begging, he lays (the alms) down in a pure place, washes his hands and feet, and announces (what he obtained) to the sun, (reciting the text), 'Ud u tyam &tram,' &c. He (also) announces it to Brahman (with the text), ' The first-born Brahman,' &c.

8. It is declared in the Veda, ' After the Brah- madhana the sacrificer himself (contains) the sacri- ficial fires. His respiration (pra/za, represents) the Garhapatya fire, the air that goes downwards (apana, represents) the Anvaharyapa^ana (or Dak- shma) fire, the circulation in the body (vyana, repre- sents) the Ahavanlya fire, the cerebral circulation (udana) and the abdominal circulation (samana, represent) the Sabhya and Avasathya fires. These five fires are abiding in the soul. He (therefore) offers (the oblations) in the soul alone/

9. ' This sacrifice, offered in the soul, which is located in and based on the soul, leads the soul to happiness.'

10. Giving, compassionately, portions (of his food) to the living beings, and sprinkling the re-

7. The second text occurs repeatedly in the Taittiriya-veda, e.g. Taittiriya Arawyaka X, 1, 10.

8. Regarding the Brahmadhana, see above, II, 10, 17, 19.

mainder with water, he shall eat it as if it were a medicine.

11. After he has eaten and sipped water, he mutters (the texts), ' Out of darkness we,' &c., (and), 1 My speech resides in the mouth,' &c., and worships the sun with the (verse called) 6yotishmati.

12. Let him eat food, given without asking, regarding which nothing has been settled before- hand and which has reached him accidentally, so much only as is sufficient to sustain life.

1 3. Now they quote also (the following verses): 1 Eight mouthfuls (make) the meal of an ascetic, sixteen (that) of a hermit in the woods, thirty-two (that) of a householder, an unlimited (quantity that) of a student/

14. 'Alms (may) either (be obtained) from (men of) the three castes, or the food (given) by a single Brahma^a (may be eaten); or (he may obtain food) from (men of) all castes, and not (eat) that given by a single Brahma;za.'

15. Now they quote (the following special rules) for the case that the teachers explain (the doctrine) of the Upanishads: ' Diligently standing (in the day-time), keeping silence, sitting (at night) with crossed legs, bathing three times a day, and eating

11. The first text occurs frequently in the Taittiriya-veda, e.g. Taittiriya Sawhita IV, 1, 7, 4; the second, Taittiriya Ara/zyaka X, 72. The Gyotishmati is, according to Govinda, the first of the two Mantras quoted.

12. According to Govinda this verse gives the opinion of ' some' teachers, not the author's. Asawzk/iptam, ' regarding which nothing has been settled beforehand/ indicates, according to Govinda, that the ascetic must not even mentally determine what he is going to eat.

at the fourth, sixth, or eighth (meal-time only), he shall subsist entirely on (rice) grains, oil-cake, food prepared from barley, sour milk, (and) milk.'

16. It is declared in the Veda, 'On that (occasion) he shall rigidly keep silence; pressing the teeth together he may converse, without opening his mouth, as much as is necessary with teachers deeply versed in the three Vedas (and) with ascetics pos- sessing a great knowledge of the scriptures, not with women, nor when he would break (his vow).'

1 7. (Let him keep) only one of (the rules which enjoin) standing (in the day-time), rigid silence, and sitting (at night) with crossed legs; let him not keep all three together.

18. It is declared in the Veda, ' And he who has gone there may eat, in times of distress, a small quantity of the food prescribed by his vow after (having partaken of other dishes), provided he does not break (his vow).'

19. ' Eight (things) do not cause him who is intent on standing (in the day-time), keeping rigid silence, sitting (at night) with crossed legs, bathing three times a day, and (eating) at the fourth, sixth, or eighth meal-time only, to break his vow, (viz.) water, roots, clarified butter, milk, sacrificial food, the wish of a Brahma/^a, an order of his teacher, and medicine/

20. Let him mutter the (Mantras which must be

18. 'The meaning is, that in times of distress, having partaken at his pleasure (of other food), he may afterwards eat of one (of the substances mentioned above, viz.) rice-grains and the rest.' — Govinda.

19. All the MSS. except M. have snana, ' bathing/ instead of sthana, ' standing (in the day-time)/ though the reading is clearly wrong.

recited at the) Agnihotra, in the evening and in the morning,

21. After performing his evening devotions by (reciting the verses called) Varimis, and his morning devotions by (reciting the verses called) Maitrls.

22. 'An ascetic shall keep no fire, have no house, no home, and no protector. He may enter a village in order to collect alms, and emit speech at the private recitation of the Veda.'

23. It is declared in the Veda, ' Limited in number are the /fck- verses, limited in number are the Samans, limited is the answer (of the Adhvaryu priest)/

24. ' Thus (an ascetic) shall not give up the Veda, (but live), until he is liberated from the body, at the root of the tree.'

25. 'The tree (is) the Veda; the syllable Om is its root; the syllable Om is the essence of the Veda.'

26. ' Meditating on the syllable Om, he becomes

21. The Maitris occur Taitt. Sa^mita III, 4, n, 5, and the Varu;zis follow them immediately.

23. This and the next Sutras are intended to teach that ascetics may limit their private recitation to the repetition of the prawava, ' the syllable Om.' According to Govinda the passage of the Veda quoted refers originally to the iTaturhotara^, which the Taittinya Brahmawa II, 2, 1, 4, and III, 12, 5, 1 identifies with the Brahman, and where the pratigara, the answer of the Adhvaryu priest, is ' Om hota/^' (Aitareya Brahma/zaV, 25).

24. I have taken vnkshamulikovedasa#myasi to stand for vri- kshamuliko avedasawnyasi. For the vedasa;?myasa, 'giving up the Veda/ is not permitted to an ascetic; see e. g. Vasish/^a X, 4. But even without the negative particle vedasa^nyasi may convey a sense not opposed to the general teaching of the Smrztis. For it may be taken to mean 'abandoning (the recitation of other portions of) the Veda.'

fit (to be united with) Brahman.' Thus spake the lord of created beings.

27. Let him cleanse the vessel of Brahman with the seven Vyahrztis.

1. Now, therefore, (we will speak) of those who desire (to fulfil) the duties of.Salinas (dwellers in houses), Yayavaras (wanderers), and A'akraiaras (circle-goers), who subsist by nine (different) means of livelihood.

2. The term 'livelihood' (yrztti) is used because they subsist thereby (tadvartanat).

3. The word.Salina (is used) because they dwell in houses (sals,).

4. To be a Yayavara (means that one) goes on by means of a most excellent livelihood (vrzttya varaya yati).

5. The term Aakra/£ara is derived from going by turns (to the houses of rich men).

6. We will explain those (above-mentioned means of livelihood) in their proper order.

7. They are nine, (viz.) Sha^mvartani, Kauddali, Dhruva, Samprakshalani, Samuha, Palani, SilonMa., Kapota, and Siddho^M.

27. Govinda is uncertain if the term brahmabha^ana, ' the vessel of Brahman,' refers to the alms-bowl or to the body of the ascetic. Probably both are meant, and the Sutra is intended to prescribe the frequent recitation of the Vyahrztis in addition to the syl- lable Om.

1. 5. Govinda says that -#akra/£ara is another name for Yayavara, and that anukrama^arawa, ' going by turns,' means going successively to the houses of Brahmawas, Kshatriyas, and VaLsyas.

7. The terms left untranslated are fully explained in the next

Ill, I. WAYS OF LIVING FOR HOUSEHOLDERS. 285

8. (In addition) to these there is a tenth way of living, viz. forest-life.

9. (If he desires to adopt) any of the nine ways of living,

10. He causes the hair of his head, his beard, the hair on his body, and his nails to be cut, and besides gets ready (the following objects),

11. (Viz.) the skin of a black antelope, a water- pot, a staff, a yoke for carrying burdens, (and) a sickle.

12. He desires to go forth, after having offered a Traidhataviya (offering) or a Vaisvanarf (ish/i).

13. Now on the (following) morning, after the sun has risen, he makes the sacred fires burn brightly, melts butter on the Garhapatya fire, cleanses it (with Kara grass), heats the (spoons called) Sru£ and Sruva, cleans (them), takes out four (spoonfuls of butter) in the Sru/£, and offers the Vastoshpatiya (oblation) in the Ahavaniya fire according to (the rules of his) Sutra.

chapter. All the MSS. read kauntali for kauddali, which occurs in the commentary alone.

11. The vivadha, 'a yoke for carrying burdens/ consists usually of a bamboo pole, to the ends of which two ropes are attached for fastening the loads. Kuthahari, ' a sickle/ seems to be the name of a particular kind of sickle, since Govinda explains it by vasa- va^asanadatram. He adds that the term includes ' a spade ' (kud- dala) and other implements.

12. The meaning is that on the evening before his departure from the old home he is to offer the Traidhataviya-homa. Accord- ing to the -Srauta-sutras (see the Petersb. Diet. s. v. traidhatavi) the latter offering always occurs at the end of a great sacrifice. Hence it is appropriate for a person who wishes to begin a new mode of life.

13. This is the leave-taking from the old dwelling.

14. Having recited the Puronuvakya (verse), 'O lord of the dwelling, permit us,' &c., he offers (the oblation) with the Ya^ya verse, ' O lord of the dwelling, with thy kind company/ &c.

15. Some (declare that) every person who has kindled the sacred fires (shall offer these Homas).

16. Others (say that) a Yayavara alone (shall do it).

1 7. After departing (from his house), he stops at the extremity of the village, or at the extremity of the boundary of the village, builds there a hut or a cottage, and enters that.

18. Let him use the skin of the black antelope and the other (objects) which he has prepared for the several purposes which they are intended to serve.

19. Known (is) the (duty of) serving the fires; known (is) the (duty of) offering the new and full moon sacrifices; known (is) the successive perform- ance of the five Mahaya^as; it is seen that the vegetables, which have been produced, are offered.

20. He hallows those (vegetables), either (reciting the text)/ I offer what is agreeable to all the gods,' or silently, and cooks (them).

14. The two verses occur Taittiriya Sa^hita III, 4, 10, 1. It is specially mentioned by Sayawa that the two verses have to be recited by an Agnihotrin on departing from his home.

17. Ma/Aa, ' a cottage,' is, according to Govinda, a house resting on many posts or pillars, while ku/i is the simple shed with four posts and a roof of leaves.

19. The last clause, probably, is meant to prescribe a simpler form of the Vauvadeva.

20. Govinda adds that the meaning is that the sacrificer shall eat the boiled rice in silence.

111,2. MODES OF SUBSISTENCE FOR HOUSEHOLDERS. 287

21. For such (a man the duty of) teaching, sacri- ficing for others, accepting gifts, and (performing) other sacrifices (than those mentioned) ceases.

22. (The use of) sacrificial food fit to be eaten during the performance of a vow is seen;

23. That is as follows: (his food may be) mixed with clarified butter or sour milk, (it must) not (contain) pungent condiments or salt, nor meat, nor (be) stale.

24. (He shall remain) chaste, or approach (his wife) in season.

25. (It is necessary) to have the hair of his head, his beard, the hair on his body, and his nails cut on each Parva day, and the rules of purification (are obligatory on him).

26. Now they quote also (the following verses): ' Two kinds of purification, which the.Sish/as reve- rentially practise, are mentioned in the Veda, — external (purification), which consists in the removal of impure stains and foul smells, and internal (purifi- cation), which consists in the abstention from injuring live creatures.'

2 7. ' The body is purified by water, the under- standing by knowledge, the soul of beings by ab- stention from injuring, (and) the internal organ by truth.'

1. As regards (the mode of subsistence called) Sha/^ivartani, (that) is (as follows):

2 1. Govinda adds that the obligation of performing other merito- rious deeds, such as digging wells and tanks (purta), also ceases.

2. He cultivates six Nivartanas (of) fallow (land); he gives a share to the owner (of the soil), or solicits his permission (to keep the whole produce).

3. Let him plough before breakfast with two bulls whose noses have not been pierced, not striking (them) with the goad, (but) frequently coaxing (them).

4. If he cultivates six Nivartanas in this manner (and subsists thereby), that is (the mode of living called) Sha/mivartani (subsistence on six Nivar- tan'as).

5. (As regards the mode of subsistence called) Kauddali, he digs up (the soil) near a water(-course or tank) with a spade, a ploughshare, or a pointed piece of wood, sows seed, (and) grows bulbs, roots, fruit, pot-herbs, and vegetables.

6. (If he thus) cultivates (land) with a spade (and lives on its produce), that is the (mode of life called) Kauddali (subsistence by the spade).

7. He who lives by the (mode of subsistence called) Dhruva, wraps up his head in a white dress (saying), ' For the sake of welfare I wrap thee up, O head,' (and) takes the skin of a black antelope (with the words), ' (Thou art) spiritual pre-eminence, (I take thee) for the sake of spiritual pre-eminence;' the Pavitra (reciting) the Ablinga texts; the water- pot (saying), ' Thou art strength, (I take) thee for

2. 2. ANivartana is a measure of 4000 square hastas, the ancient equivalent of the modern Bigha.

6. Govinda says that according to some the following cere- monies need only be performed when one goes out begging for the first time, while others insist on their being performed daily.

7. The Manastokiya, i.e. the text beginning 'ma nas toke,'

111,2. MODES OF LIVING FOR HOUSEHOLDERS. 289

the sake of strength; ' the yoke for carrying burdens (saying), ' Thou art grain, (I take) thee for the sake of prosperity;' the staff (saying), ' (Thou art) a friend, protect me.'

8. On leaving (his hut), he mutters the Vyahrztis, and (afterwards the verse used for) hallowing the quarters of the horizon, ' May the earth, the middle sphere, the sky, the constellations, and all the quarters of the horizon, fire, air, and sun, (may all these) deities protect me on my road/

9. Because, after muttering the Manastokiya (text) and entering the village, he shows himself with the yoke (on his shoulder) at the door of each house, they call it ' showing oneself.'

10. Because, if every (other) livelihood fails, he persistently (dhruvam) supports himself by this (mode of living), it is called Dhruva (the un- changeable).

1 1. (As regards the mode of life called) Sampra- kshalani, (if, in order to show that) there is no waste of the vegetable (substances) obtained nor

occurs repeatedly in the Taittiriya-veda, e. g. Taitt. Sazwhita* III, 4, 11, 2. Govinda adds that the beggar must remain silent, and not stop longer at each door than the time required for milking a cow.

10. Both the text and the scanty commentary on this Sutra are corrupt. K. reads, vrz'tter vrz'ttair avartayaz/z tayaiva tasya dhruvam varttayatiti dhruveti parikirtita; D. vrz'tte vrz'ttair avarttatha, &c.; M. vrz'tte vrz'tter avrz'ttayam avrz'ttaya/zz tathaiva tasya/fc ddhrzvazzz varttamanad iti, &c.; C. I. vrz'tter vrz'tter avartayam avartayam tathaiva tasyazzz dhruvazzz vartanad iti, &c. The Telugu copy omits the text. From the commentary it is clear that Govinda read at the beginning of the Sutra { vrz'tter vrz'tter/ and the Telugu copy proves that l tayaiva ' is the correct reading. I restore the Sutra conjecturally, as follows, vrz'tter vrz'tter avarttayazzz tayaiva tasya dhruva/zz vartanad iti dhruveti parikirtita.

11. I read, samprakshalaniti I utpannanam oshadhinam prakshe-

any hoarding, he turns the dishes, after washing them, upside down, (that is the livelihood called) Samprakshalani (living by washing).

12. As to the (mode of subsistence called) Sa- muha, (if) he sweeps up (grain) with a broom in permitted places where (grain-bearing) plants are found, either on a road or in fields the access to which is not obstructed (by hedges), and lives on (what he has thus obtained), that (livelihood is called) Samuha (living by sweeping).

13. As to the (mode of life called) Palani, it is also named Ahiwsaka (not hurting), and the follow- ing (definition) is given. (If) he tries to obtain from virtuous men husked rice or seeds, and main- tains (himself) thereby, that (is the mode of subsist- ence called) Palani.

14. As to the (mode of life called) SilonMa, (if) he gleans single ears in permitted places where (grain-bearing) plants grow, on a road or in fields the access to which is not obstructed, and supports himself by (these) gleanings, (collected) from time

pawaw nastiti ni£ayo V& bha^anani sa/rcprakshalya nyub§-ayatiti samprakshalani 11 M. has nasti ni/fcayo va, and C. I. reads also ni/£ayo and omits ' va.' The Dekhan MSS. have nastiti £ayo va\ The description is not very clear; but it seems that a person who lives by the Samprakshalani vrz'tti must obtain grain and vegetables by begging in such quantities as will suffice for one meal, and prove by the way in which he treats his dishes that he has neither wasted his food nor any store remaining.

13. The translation of this Sutra is merely tentative, as the two MSS. of the commentary omit the text, and contain only a frag- ment of Govinda's explanation. The latter seems to have differed from my interpretation. The text, as given by the other MSS., runs as follows: palanity [pali°, MSS.] ahiwsakety evedam uktam bhavati [°titi, M.] tushavihina#zs taw^/ulan i^/^ati sa^anebhyo bi^ani va \ka., D.] palayatiti palani [phala°, phalani, M.; palino, K. D.]

to time, that (is the mode of subsistence called) Silonkka. (gleaning).

15. As to the (livelihood called) Kapota, (if) he picks up with two fingers single grains in permitted places, where (grain-bearing) plants grow, either on the road or in fields the access to which is not obstructed, that (is called), because he acts like a pigeon, Kapota (pigeon-life).

16. As to (the mode of life called) Siddho^M, (if) tired with the (other) ways of subsistence, he asks, because he has become old or diseased, virtuous men for cooked food, that (is the livelihood called) Siddho^/Ma (gleaning cooked food).

17. If (he adopts) the latter, he must reposit (the sacred fires) in his soul and behave like an ascetic, except (in using) the cloth for straining water and (wearing) a reddish-brown dress.

18. If he subsists on the produce of the forest, (the fruits) of trees, creepers, and lianas, and of grasses, such as wild millet (^yamaka) and wild sesamum, that (is called) forest-life.

19. Now they quote also (the following verse): 1 Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to heaven.'

1. Now the hermits in the wood belong to two classes,

15. Govinda mentions a varia lectio not found in our MSS., kapo- tavatsa/rcdamini, ' because he pecks like a pigeon/

16. Here as well as above, III, 1, 7, the Dekhan MSS. read siddhe^Ma, ' begging cooked food/ instead of siddhonkM.

3. 1. Compare for the whole Adhyaya, Apastamba II, 9, 21, 20-23, 2.

2. Those who cook (their food), and those who do not cook it.

3. Among them, those who cook (their food are divided) into five subdivisions, (viz.) those who eat everything which the forest contains, those who live on unhusked (wild-growing grain), those who eat bulbs and roots, those who eat fruit, and those who eat pot-herbs.

4. Those who eat everything which the forest produces are, again, of two kinds: they either sub- sist on forest-produce generated by Indra, or on that which has been generated from semen.

5. Among these, that which has been generated by Indra (is the produce) of lianas, shrubs, creepers, and trees. Fetching (that) and cooking it, they offer the Agnihotra in the evening and in the morning, give (food) to ascetics, guests, and students, and eat the remainder.

6. That which is generated from semen is the flesh (of animals) slain by tigers, wolves, falcons, and other (carnivorous beasts), or by one of them. Fetching (that) and cooking it, they offer the Agni- hotra in the evening and in the morning, give (shares) to ascetics, guests, and students, and eat the remainder.

7. Those who eat unhusked grain only, fetch rice, avoiding (husked) corn, boil it, offer the Agnihotra both in the evening and in the morning, give (food) to ascetics, guests, and students, and eat the remainder.

8. Those who eat bulbs and roots, or fruit, or pot-herbs, (act) exactly in the same manner.

9. Those (hermits) who do not cook (their food are divided into) five (classes), Unma^akas, Pra-

vr/ttclrins, Mukhenadayins, Toyaharas, and Vayu- bhakshas.

10. Among these, the Unma^akas (collect and prepare their food), avoiding (the use of) iron and stone implements,

11. The Pravr/ttasins take it with the hand,

12. The Mukhenadayins take it with the mouth (only, like beasts),

1 3. The Toyaharas subsist on water only,

14. And the Vayubhakshas (air- eaters) eat no- thing.

15. In this manner ten (different) initiations are prescribed for hermits who follow the rule of Vi- khanas (vaikhanasa).

16. He who has agreed (to obey) the Institutes of his (order, shall wear) a staff, (shall keep) rigid silence, and (shall) abstain from rash acts.

17. Hermits following the rule of Vikhanas (vai- khanasa) are purified (from sin), and (especially) those who abstain from food.

1 8. The sum of the rules applicable to all Brahma- Vaikhanasas (is as follows):

19. 'Let him not injure (even) gadflies or gnats; let him bear cold and perform austerities; let him constantly reside in the forest, be contented, and

11. Prav/7'tta.rin, i. e. he who eats food only which comes to him accidentally.

15-17. These three Sutras are omitted in the commentary, but found in all the MSS. of the text.

18. Govinda proposes two explanations for the term brahma- vaikhanasa; he thinks that it may mean either brahmawa drzsh/a vaikhanasa^, ■ hermits seen by Brahman/ i. e. whose duties have been revealed by Brahman, or ' hermits who are Brahma^as by caste.' The true sense, however, is probably 'a hermit (who strives) to (become one with) Brahman' (brahmarthaw vaikhanasa).

delight in (dresses made of) bark and skins, (and in carrying) water (in his pot).'

20. 'A devotee shall first honour the guests who have come to his hermitage at (dinner) time; he shall be sedulous in (worshipping) gods and Brahma^as, in (offering) the Agnihotra, and in practising austerities.'

21. 'A Brahma^a who has taken to forest-life, and who has adopted this difficult (but) pure mode of existence, which keeps him apart from wicked men, which must never be given up, which is similar to (that of the) beasts and birds, which allows the collection of the necessaries of life for one day only, and which necessitates the consumption of astringent and bitter (food), never sinks low.'

22. 'Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to heaven.'

1. Now if a student commits any act against his vow, eats meat, or approaches a woman, whenever any evil befals him,

2. He heaps fuel on the fire in the interior of the house, scatters (Kun grass) around it, and performs the ceremonies up to the end of the Agnimukha; then he offers oblations of clarified butter, (reciting the following texts): 'It was done by lust, lust does

4. 1. The clause striya/rc vopeyat, ' or approaches a woman,' is omitted by Govinda. The whole chapter is a supplement to the rules given above, II, 1,1, 30-35, where some of the Vedic pas- sages mentioned here have already been given.

it, to lust (belongs) all this, to him who draws me on, Svaha;' 'It was done by the internal organ, the internal organ does it, to the internal organ (belongs) all this, to him who draws me on, Svaha;' ' It was done by passion, passion does it, to passion (belongs) all this, to him who draws me on, Svaha;' 'It was done by ignorance, ignorance does it, to ignorance (belongs) all this, to him who draws me on, Svaha;' ' It was done by sin, sin does it, to sin (belongs) all this, to him who draws me on, Svaha;' ' It was done by wrath, wrath does it, to wrath (belongs) all this, to him who draws me on, Svaha.'

3. That which begins with the muttering (of the Vedic texts) and ends with the gift of a fee (con- sisting of) a cow is known,

4. (Afterwards) he stays (during the night) behind (i. e. to the west of) the fire, wrapping himself in the skin of a black antelope, the neck of which is turned towards the east and the hair of which is turned outside.

5. When the day dawns, he drags himself away from the hinder part (of the skin), goes to a bathing- place, bathes (there) in the manner which is known, (but) performs, while in the water, sixteen sup- pressions of breath with the Aghamarsha^a hymn; next he performs the known (ceremonies) up to the worship of the sun, and afterwards goes to the house of his teacher.

6. Let him know for certain that that is equally (effective) as bathing (with the priests) at the end of a horse-sacrifice.

5. Govinda says that this manner of crawling out of the skin is symbolical of a new birth.

1. Now we will explain the rule of the most holy Aghamarsha/za.

2. He goes to a bathing-place and bathes (there). Dressed in a pure dress let him raise, close to the water, an altar, and moistening his clothes by one (application of water), and filling his hand once (with water), let him recite the Aghamarsha/za hymn (in the manner of his daily) private recitation.

3. (Let him repeat it) one hundred times in the morning, one hundred times at midday, and one hundred times or an unlimited number of times in the afternoon.

4. When the stars have risen, let him partake of gruel prepared of one handful of barley.

5. After seven (days and) nights he is freed from all minor sins (upapataka), whether they have been committed intentionally or unintentionally, after twelve (days and) nights (from all other sins) ex- cepting the murder of a learned Brahma^a, the violation of a Guru's bed, stealing gold, and drink- ing Sura.

6. After twenty-one (days and) nights he over- comes even those (crimes) and conquers them.

2. SthawaTila, ' an altar/ is a slightly raised mound of earth, which, according to Govinda, in this case must have the shape of the sun's disc. According to the same authority the hand of the performer must remain filled with water as long as the recitation lasts, and the performer stands behind the altar facing the east.

5. Regarding the prasrz'tiyavaka, '(subsisting on) gruel prepared from a handful of barley,' see below, III, 6.

7. He overcomes everything, he conquers all, he obtains the reward of all sacrifices, he has bathed at all sacred bathing-places, he has performed the vows required for (the study of) all the Vedas, he becomes known to all the gods, he sanctifies a company (of Brahma^as) by merely looking (at them), and his undertakings are successful. Thus speaks Baudha- yana.

1. Now if a man feels his conscience charged with (evil) actions committed by himself, let him boil for himself (alone), when the stars have risen, a handful of barley, (and prepare) gruel (with that).

2. Let him not perform the Vaisvadeva oblation with (a portion of) that,

3. Nor (shall) a Bali offering (be performed) on that (occasion).

4. Let him consecrate the barley before it is boiled, while it is being boiled, and after it has been boiled, with the (following) Mantras:

5. 'Thou art barley, thou art the king of grains, thou art sacred to Varu^a and mixed with honey, the sages have proclaimed thee an expeller of all guilt and a means of purification.'

7. Govinda is of opinion that the words, 'thus speaks Baudha- yana/ indicate that this part of the work has been composed by a pupil or some other person.

6. 1. For the whole Adhyaya compare Vishmi XLVIII.

5. According to Govinda, Vamadeva is the Tfo'shi of these Man- tras. The phrase, 'Thou art sacred to Varuraa,' is to be explained, according to Govinda, by the fact that offerings presented to Varuwa frequently consist of barley. ' Honey ' means, according to some, 4 sweet butter/ with which the dish is seasoned.

'Ye barley-grains are clarified butter and honey, ye barley-grains are water and ambrosia. May you remove my guilt and all my sins: '

1 Those committed by words, by acts, and by evil thoughts; ill-fortune and the night of all-destroying time, — all that avert from me, ye barley-grains.'

' (From the sin of eating) food which had been worried by dogs or pigs, or which had been defiled by crows and impure men, from the sin of disobedi- ence towards mother and father, — from all that purify me, ye barley-grains.'

' From the dreadful (guilt of) mortal sins and of the crime (of serving) a king, from the wrong done to infants or aged men, from (the guilt) of stealing gold, of breaking my vows, of sacrificing for an un- worthy man, of speaking evil of Brahma/zas, — from all that purify me, ye barley-grains.'

1 From (the sin of eating) the food of many men, of harlots and of 6udras, of (partaking of) funeral dinners and of (the food given by) persons who are unclean on account of a death or a birth, of that given by thieves, or at a funeral sacrifice offered to one who lately died, — from all that purify me, ye barley-grains.'

6. (While the barley) is being boiled, he must protect it (and recite the text), 'Adoration to Rudra, the lord of created beings; pacified is the sky;' the Anuvaka (beginning), ' Give strength; ' the five sentences (beginning), * The gods who are seated in front, led by Agni;' the two (texts), ' Do not hurt

6. The Anuvaka meant is Taitt. Sawhita I, 2, 14. The five sentences are found, ibid. I, 8,7, 1. Regarding the text ma na- stoke, ' do not hurt our offspring,' see above, III, 2, 9. The last

our offspring,' (and) 'The Brahman -priest among the gods.'

7. Having purified himself (by sipping water, &c), he shall eat a little of the boiled (mess), after pouring it into (another) vessel.

8. Let him offer it as a sacrifice to the soul, (reciting the text), ■ May the gods, who are born from the internal organ and joined to the internal organ, who are very strong, whose father is Daksha, protect us (and) guard us; adoration to them, to them Svaha.'

9. Let him who desires intelligence (subsist on such food) during three (days and) nights.

10. A sinner who drinks it during six (days and) nights becomes pure.

11. He who drinks it during seven (days and) nights is purified from (the guilt of) the murder of a learned Brahma^a, of violating a Guru's bed, of stealing gold, and of drinking Sura.

12. He who drinks it during eleven (days and) nights, removes even the sins committed by his ancestors.

1 3. ' But he who during twenty-one days (drinks gruel made) of barley-grains which have passed through a cow, sees the Ga/zas and the lord of the Ga/zas, sees the goddess of learning and the lord of learning.' Thus speaks the venerable Baudhayana.

Mantra occurs Taitt. Sawhita III, 4, 11, 1. Govinda says that material protection, too, in the shape of an iron platter or cover is to be given to the boiling barley.

8. The text occurs Taitt. Sawhita I, 2, 3, 1. It consists of five sentences, and is addressed to the five vital airs, to each of which the eater offers one oblation.

i. 'Let him who considers himself impure offer (burnt oblations), reciting the Kushma/z^as.'

2. 'He who has had forbidden intercourse, or has committed a crime against nature, becomes even like a thief, even like the slayer of a learned Brahma^a.'

3. 'He is freed from any sin which is less than the crime of slaying a learned Brahma^a.'

4. If, after wasting his strength except in his sleep, he desires to become free from the stain and holy,

5. He causes the hair of his head, his beard, the hair on his body, and his nails to be cut on the day of the new moon or of the full moon, and takes upon himself a vow according to the rule prescribed for students,

6. (To be kept) during a year, or a month, or twenty-four days, or twelve nights, or six or three nights.

7. Let him not eat meat, nor approach a woman, not sit on (a couch or seat, and) beware of (speaking an) untruth.

8. To subsist on milk (alone is) the most excel- lent mode of living; or, using barley-gruel (as his food), he may perform a Krz&Mra. (penance) of twelve days, or he may (maintain himself by) begging.

6. Taitt. Arawyaka II, 8, 5-6. 7. Taitt. Ararcyaka II, 8, 7.

8. Taitt. Arawyaka II, 8, 8. As the next Sutra shows, these rules refer to Brahmawas. Regarding the Kn'^Mra, see below, IV, 57.

9. On such (occasions) a Kshatriya (shall subsist on) barley-gruel, a Varsya on curds of two-milk whey.

10. Having kindled the sacred fire in the morning according to the rule for Pakaya^as, having scat- tered (Kara grass) around it, and having performed (the preliminary ceremonies) up to the end of the Agnimukha, he next offers in addition burnt obla- tions, reciting the three Anuvakas (beginning), 1 What cause of anger to the gods, ye gods/ ' The debts which I contracted,' (and) ' May worshipful Agni give thee by every means long life.'

11. Let him offer with each Rzk-verse a portion of clarified butter.

1 2. After having offered four oblations with (the spoon called) Sruva, reciting (the texts), ' That strength which lies in the lion, in the tiger, and in the panther,' &c, and the four Abhyavartinis (i.e. the texts), ' Thou, O fire, who turnest back,' &c, 'O Aiigiras,' &c, 'Again with strength,' &c., (and) 1 With wealth,' &c, after having taken his position, with sacred fuel in his hands, in the place allotted to the sacrificer, he worships (the fire) with the hymn which contains twelve verses (and begins), ' To Vaisvanara we announce.'

13. Having placed the piece of sacred fuel (on the fire with the text), * Whatever sin I ever com-

10. For the rule, see Taitt. Ara^yaka II, 7, 4. The three Anuvakas mentioned are Taitt. Arawyaka II, 3-5.

12. Taitt. Arawyaka II, 7, 4. The first four texts occur Taitt. Brahmawa II, 7, 7, 1-2, the next four Taitt. Sawhita IV, 2, 1, 2-3, and the hymn Taitt. Arawyaka II, 6. The place of the sacrificer to the south of the fire.

mitted by thoughts or words, from all that free me (O fire, being duly) praised, for thou knowest the truth, Svaha,' he gives a fee.

14. (The ceremonies) which begin with the mut- tering (of the texts) and end with the gift of a cow as a fee are known.

15. One (person) only (shall) perform the service of the fire.

16. Now (let him offer) at the Agnyadheya full oblations (pur/zah uti, with the texts), ' Whatever cause of anger to the gods, ye gods;' 'The debts which I contracted;' ' May worshipful Agni give thee by every means long life/

17. Having offered (it), he who is about to per- form the Agnihotra, (worships) with the Da^ahotrz (texts); having offered (it), he who is about to per- form the new and full moon sacrifices (worships) with the A"aturhotrz (texts); having offered (it), he who is about to offer the A^aturmasya sacrifices (worships) with the Pa&£ahotrz (texts); having offered it, (he worships) at an animal sacrifice with the Shaa^/zotrz (texts), at a Soma-sacrifice with the Saptahotrz (texts).

18. And it is declared in the Veda, ' Let him sacrifice (with the Kushma;^a texts) at the begin- ning of the rites; purified (thereby) he gains the world of the gods.' Thus (speaks) the Brahma/za.

16. From this and the next Sutras it must be understood that the KushmaWahoma is not only to be used as a penance, but may be offered at the beginning of the great -Srauta sacrifices, in order to sanctify the performer and to secure special benefits.

17. The Saptahotrz* and the other texts mentioned occur Taitt. Ararcyaka III, 1-5. I understand the verb ' worship ' on account of La/yayana X, 12, 10.

1. Now, therefore, we will explain the rule of the iTandraya^a (lunar penance).

2. Let him fast on the fourteenth day of the bright half of the month.

3. Having had the hair on his head, his beard, the hair on his body, and his nails, or his beard alone, cut, let him enter, dressed in new clothes and speaking the truth, the place where the sacrificial fire is preserved.

4. There a (common) fire, (which may be) fetched once (only, shall serve) him; or (the fire) must be produced by friction with the Arams.

5. Let a student, who is a friend (of the per- former), be ready at hand to (carry out his) direc- tions;

6. And sacrificial viands (shall be his) food during the performance of the vow.

7. Having heaped fuel on the fire, scattered (Kiua grass) around it, and performed (the cere- monies) up to the end of the Agnimukha, he offers burnt oblations, (cutting off portions) from the cooked food,

8. (The first) to Agni, (the second) to the lunar day whichever it may be, (the third and the fourth)

-8. 1. For this chapter compare Gautama XXVII.

4. The meaning of the Sutra is that the fire which has been carried into the avasatha must be kept burning during the whole month which the.Sfandrayarca lasts. For a burnt oblation has to be performed at the end of the penance. Should it be extinguished, it must be rekindled by friction.

8. The text quoted occurs Taitt. Brahma/za I, 5, 8, 1.

to the lunar mansion together with its guardian deity, the fifth to the moon (with the verse), ' Atraha gor amanvata,' the sixth to the sky and the earth, the seventh to day and night, the eighth to Rudra, the ninth to the sun, the tenth to Vanma, the eleventh to Indra, and the twelfth to all the gods.

9. Now they mention (the following) other (obla- tions which are to be offered) to the points of the horizon and to their (guardian) deities, to the wide middle sphere and to its (guardian) deity.

10. Having offered (the oblation) to Agni Svi- sh^akr/t (with the verse), ' Ever new,' &c, he then places the remainder of the sacrificial viands into a goblet (kawsa) or a cup (iamasa), pours seasoning, that is fit for sacrifices, over them, and eats fifteen morsels of ordinary size,

11. The first (saying, 'I offer) thee to Pra^a,' the second (saying, ' I offer) thee to Apana,' the third (saying, ' I offer) thee to Vyana,' the fourth (saying, I offer) thee to Udana,' the fifth (saying, ' I offer) thee to Samana.' If there are only four (mouthfuls, he eats) the first reciting two (texts); if there are three, (he eats) the first two reciting two (texts) with each; if there are two, (he eats) the first reciting two (texts and) the second reciting three texts; (if there is only) one, (he recites) all (the five texts) together.

12. Having drunk water (with the text), 'Thou

11. This is an imitation of the Prawagnihotra described above,

12. Taitt. Sawhita III, 1,8, 1. The seven Anuvakas are Taitt. Ararcyaka X, 51-57. One oblation is to be offered with each Anuvaka.

art water used for moistening Soma/ &c, he then offers the (following) additional oblations of clarified butter, with the seven Anuvakas (beginning), ' May my Pra/za, Apana, Vyana, Udana, and Samana be purified;' 'May my voice, mind, eye, ear/ &c; 'May my head, hands, feet;' 'May my skin;' 'May the sense of hearing, touch;' ' May earth, water;' 'May that which consists of food.'

13. (The ceremonies) beginning with the mut- tering (of sacred texts) and ending with the gift of a cow as a fee are known.

14. He worships the sun with (three verses) ad- dressed to Surya and the moon with (three verses) addressed to ATandramas.

15. When he goes to rest, he mutters (the verse), ' O fire, keep thou good watch/

16. When he awakes (in the morning, the verse), 'O fire, thou art the protector of vows/

17. Let him not talk with women and vSudras addressing them first; let him not look at urine and ordure.

18. If he has seen any impure substance, he mutters (the text), ' Unrestrained (was) the internal organ, wretched my eye; the sun is the most

13. Govinda here mentions that the whole of the ceremonies alluded to are the uttaraw darvihomikaw tantram.

14. As Govinda states, the former verses are cud vayazra tamasas pari,' Taitt. Sa/rchita" IV, 1, 7, 4; 'udu tyam ^atavedasaw,' ibid. I, 1, 8, 4 y * &tram devanam,' ibid. I, 4, 43, 1; while the verses addressed to the moon are ' navo navo,' ibid. II, 4, 14, 1; ' sa kitra.- &tram/ Rig-veda VI, 6, 7; and ' atraha gor,' Taitt. Brahmawa I, 5, 8, 1.

15. Taitt. Sawhita I, 2, 3, 1. 16. Taitt. Sawhit£, loc. cit. 18. Taitt. Sawhita III, 1, 1, 2.

excellent among the lights of heaven; O initiation, mayest thou not forsake me.'

19. On the first day of the latter half (of the month he eats) fourteen mouthfuls.

20. Thus (he takes every day) one (mouthful) less up to the day of the new moon.

21. On the day of the new moon there is not (even) one mouthful (left to take).

22. On the first day of the first half (of the month) one (mouthful may be eaten), on the second two.

23. Thus he daily increases (his meal) by one (mouthful) up to the day of the full moon.

24. On the day of the full moon he offers a Sthalipaka to Agni, to the lunar day whichever it may be, and to the lunar mansions as well as to their (guardian) deities.

25. Having offered a burnt oblation to (the lunar mansion) Abhi^it (which stands) before Srona., and to its (guardian) deity, he must give a cow to the BrahmaTzas.

26. That is the ant-shaped lunar penance; (that which is performed in the) inverted (order is called) the barleycorn-shaped (lunar penance).

2 7. A sinner who has performed either of these two (penances) becomes free from all mortal sins (pataka).

28. They declare that the (^andraya^a) shall be performed for the sake of the fulfilment of wishes of all kinds.

29. ' Thereby man obtains every wish which he may conceive.'

30. ' Thereby the sages formerly purified them- selves and accomplished their objects. That (rite) procures wealth, spiritual merit, sons, cattle, long life, heavenly bliss, and fame; it secures the fulfil- ment of all desires.'

31. 'He who studies this, becomes the companion of the lunar constellations, of sun and moon, and dwells in their world.'

1. Now, therefore, we will explain the rule of the Ana^natparaya^a (recitation of the whole Veda during a fast).

2. Let him wear a clean garment or a dress made of bark (or grass).

3. Let him desire food, fit for a sacrifice, or water and fruit.

4. Going forth from the village in an easterly or northerly direction, smearing a quadrangular sthandila, ' a bull's hide ' in size, with cowdung, sprinkling it, drawing the marks on it, sprinkling it with water, heaping fuel on the fire and scattering (Kara grass) around it, he offers burnt oblations to the following deities, to Agni Svaha, to Pra^apati

9. 2. M. and the MSS. of the commentary read ^iravasa^ instead of ^iravasa^, ■ clad with a garment of bark or grass/ and Govinda explains the var. lect. by ' dressed in old clothes.'

3. This rule refers to the case only where the performer of the vow is unable to bear the prolonged fasting.

4. A sthaw^ila is the raised mound, four fingers high, which is used as the altar for the Grzrrya ceremonies. Regarding the term, * a bull's hide,' see Vishmi XCII, 2. The marks (lakshawa) are the lines which must be drawn on the altar; see e. g. Ajvalayana Grz'hya-sutra I, 3, 1.

Svaha, to Soma Svaha, to all the gods Svaha, to Svaya^bhu, to the Rikas, to the Ya^us, to the Sa- mans, to the Atharvans, to faith, to right knowledge, to wisdom, to fortune, to modesty, to Savitrz, to the Savitri (verse), to Sadasaspati, and to Anumati.

5. Having offered (these oblations), he must begin with the beginning of the Veda and continu- ously recite (it).

6. Let him not interrupt (the recitation) by talking, nor by stopping,

7. Now if he converses in between or stops, let him thrice suppress his breath, and begin just there where he left off.

8. If he has forgotten (a passage), he shall recite for as long a time as he does not recollect it, what (he may know, Tfo'k-verses) for ifo'k-verses, (Ya^us- formulas) for Ya^us-formulas, (Samans) for Samans.

9. He may (also) recite the Brahma^a of that (forgotten passage) or (the passage from the Anu- krama^i regarding) its metre and its deities.

10. Let him recite the Sawhita of (his) Veda twelve (times). He thereby removes (faults com- mitted by) studying on forbidden (days, by) anger- ing his teacher, (and through) improper acts. His (knowledge of the) Veda is sanctified, is purified.

11. (If he reads) more than that, a cumulation (of rewards will be the result).

12. If he recites the Sa^hita of the Veda another twelve (times), he gains thereby the world of Usanas.

13. If he recites the Sa^hita of the Veda another

6. 'By talking, i.e. by uttering words not connected with the Veda/ — Govinda.

twelve (times), he gains thereby the world of Brz- haspati.

14. If he recites the Sa^hita of the Veda another twelve (times), he gains thereby the world of Pra- ^apati.

15. If, fasting, he recites the Sa^hita one thou- sand (times), he becomes one with Brahman, re- splendent like Brahman (and) Brahman (itself).

16. If he subsists during a year on food obtained by begging, he gains (the power of) supernatural vision.

17. If during six months he subsists on barley- gruel, during four months on water and barley-flour, during two months on fruit, (and) during one month on water, or performs Y^rikkhxz. penances of twelve days, he (obtains the power of) suddenly disap- pearing, and sanctifies seven descendants, seven ancestors, and himself as the fifteenth, and (any) company (of Brahma^as) which he may enter.

18. They call that the ladder of the gods.

19. By means of that the gods reached their divine station and the sages the position of 7?zshis.

20. The periods for beginning this sacrifice, for- sooth, are three, the time of the morning libation, the time of the midday libation, and the last part of the night, (the Muhurta) sacred to Brahman.

21. Pra^apati, forsooth, proclaimed this (rite) to the seven 7?/shis, the seven Tfoshis to Maha^a^/m, and Maha^a^vm to the Brahma^as.

18. Govinda explains ni/isremm, 'the ladder,' by ni-foreyasa- hetum, ' a cause of supreme bliss.'

2 1. The name of the i?*shi who proclaimed it to the Brahmans is not certain. The Dekhan MSS. read Maha^agru and Maha- ^agnu, M. Maha^a^nu, the I. O. copy of the commentary Maha- ya^lu and Maha^a^ilu, and the Telugu copy Mah&gagnu.

i. The law of castes and of orders has been declared.

2. Now, indeed, man (in) this (world is polluted) by a vile action or acts wrongly, (e. g.) sacrifices for men unworthy to offer a sacrifice, accepts presents from those whose gifts ought not to be accepted, eats the food of those whose food ought not to be eaten, (and) practises what is forbidden.

3. They are in doubt if he shall perform a penance for such (a deed) or if he shall not do it.

4. (They declare that he shall not do it) because the deed does not perish.

5. (The correct opinion is) that he shall perform (a penance).

6. It is declared in the Veda, ' Let him offer a Punastoma; (those who offer it, may) again come to (partake of) the libations of Soma/

7. ' He who offers a horse-sacrifice conquers all sin, he effaces the guilt of the murder of a Brahma^a.'

10. 1. As stated formerly, Sacred Books of the East, vol. ii, p. li, this chapter is borrowed from Gautama XIX. I have therefore adopted the same division of the Sutras as in the translation of the latter work.

2. I read, with the MSS. of the commentary, atha khalvayaw purusho yapyena karmawa mithyd va^araty ayagyaw va yag-ayaty apratigrahyasya va pratign'hwaty anajyannasya vannam a^naty a£a- ramyena va^arati. M. reads ya^-ayitva, and the Dekhan MSS. y%ayitva and pratign'hya.

5. The Dekhan MSS. read kuryad ity eva, M. kuryad eva, and Govinda kuryat tv eva.

6. All the MSS. of the text omit the word vi^ayate, 'it is declared in the Veda/ which is given by Govinda.

7. All the MSS. of the text give at the beginning of this Sutra

8. Moreover, ' He who is being accused (of a heinous crime) shall perform an Agnish/ut sacrifice.'

9. Reciting the Veda, austerity, a sacrifice, fast- ing, giving gifts are the means for expiating such (a blamable act).

10. The purificatory (texts are), the Upanishads, the initial (verses) of the Vedas, the ends of the Vedas (vedantas), the Sawhitas of all the Vedas, (the Anuvakas called) Madhu, (the hymn of) Agha- marsha?za, the Atharva^iras, (the Anuvakas called the) Rudras, the Purusha hymn, the two Samans (called) Ra^ina and Rauhmeya, the Brzhat (Saman) and the Rathantara, the Purushagati (Saman), the Mahanamnis, the Mahavaira^a (Saman), the Maha- divakirtya (Saman), any of the £ryesh^a Samans, the Bahishpavamana Saman, the Kushma/^is, the Pava- manis, and the Savitri.

11. To live on milk alone, as if one were fasting, to eat vegetables only, to eat fruit only, (to live on) gruel prepared of a handful of barley-grains, to eat gold, to eat clarified butter (are the modes of subsist- ence) which purify.

12. All mountains, all rivers, holy lakes, bathing- places, the dwellings of iv'zshis, cowpens, (holy) plains and temples of the gods (are) places (which destroy sin).

athapy udaharanti, ' now they quote also,' which Govinda omits, and which is inappropriate, because the following passages are taken from the Veda.

10. The word vedadaya^, which occurs also in some MSS. of VasishMa (XXII, 9), must be explained, according to the analogy of karmadi, 'the beginning of the sacrifices' (Saya/za on Taitt. Ar. II, 7? 5), by ' the initial verses of the Vedas.' The Pavamanis are added on the authority of Govinda alone.

12. 'Kshetra, (holy) plains, e.g. the Kurukshetra/ — Govinda.

13. Abstention from injuring living beings, truth- fulness, abstention from theft (or unrighteously ap- propriating anything), bathing in the morning, at noon, and in the evening, obedience towards Gurus, continence, sleeping on the ground, dressing in one garment only, and abstaining from food (are the various kinds of) austerity.

14. Gold, a cow, a dress, a horse, land, sesamum, clarified butter, and food (are) the gifts.

15. A year, six months, four (months), three (months), two (months), one (month), twenty-four days, twelve days, six days, three days, a day and a night, (and) one day are the periods (for penances),

16. These (acts) may be optionally performed if no (particular penance) has been prescribed,

1 7. (Viz.) for great crimes difficult (penances) and for trivial faults easy ones.

18. The Krz&Mra and the Atikrt&Mra,, as well as the.A'andraya/za, are penances for all (offences).

1. We will separately explain the various penances for the several offences, both heavier and lighter ones.

2. Let him prescribe whatever may be befitting for each (case), — heavier (penances) for great (crimes) and easier ones for trivial (faults).

3. Let him perform the penances according to the rule given in the Institutes (of the Sacred Law in cases) where an offence has been committed with the organ or with the feet (and) the arms, through

3. The construction is certainly elliptical. I understand tatra with the first half-verse. Govinda separates the two half-verses, yad upasthakn'tam papaw, &c, from the first, and reads at the end

thoughts or speech, through the ear, the skin, the nose or the eye.

4. Or, in (the case of) transgressions committed through the organ of vision, of hearing, of sensation, of smelling, and through thoughts, he also becomes pure by three suppressions of the breath.

5. In case (he commits the offences) of eating the food of a 6udra or of cohabiting with a 6udra female, severally, he must perform, during seven days, seven suppressions of the breath on each day.

6. For partaking of food unfit for eating or drinking, and for selling forbidden merchandise, ex- cepting honey, meat, clarified butter, oil, pungent condiments and bad food, and for similar (offences), he must perform, during twelve days, twelve sup- pressions of the breath on each day.

7. For other transgressions excepting mortal sins (pataka), crimes causing loss of caste (pataniya), and the minor faults (called upapataka), he must perform, during half a month, twelve suppressions of the breath on each day.

8. For other transgressions excepting mortal sins

of the half-verse prawayaman sama^aret, ' one should perform sup- pressions of the breath (in even or equal numbers).'

5. Govinda tries to reconcile this rule with the one given above, I, 1, 2, 7, by assuming that the word *Sudra denotes here a Brah- mawa who lives like a -Sudra and neglects his sacred duties.

6. I read, conjecturally, dv&dasaham, 'twelve days.' The MSS. of the text have dvada^a dvadasaham, or corruptions pointing to this reading, and C. I. reads ardhamasam. Regarding avaranna, ' bad food/ see note on Apastamba II, 6, 15, 16.

7. I read, conjecturally, ardhamasaw, 'half a month;' D. has ardhamasan; K. dvada^ahaw; M. dvada^ardhamasam; C. I. dvada- jardhamasan, which is explained by shawmasan.

8. I read with M. dvadaja dvada^ahan. D. K. have dvada^aham. The commentary omits the Sutra altogether.

and crimes causing loss of caste, he must perform, during twelve periods of twelve days, twelve sup- pressions of the breath on each day.

9. For other transgressions excepting mortal sins he must perform, during twelve half-months, twelve suppressions of the breath on each day.

10. But for mortal sins he must perform, during a year, twelve suppressions of the breath on each day.

11. Let him give his daughter, while she still goes naked, to a man who has not broken the vow of chastity and who possesses good qualities, or even to one destitute of good qualities; let him not keep (the maiden) in (his house) after she has reached the age of puberty.

12. He who does not give away a marriageable daughter during three years doubtlessly contracts a guilt equal to (that of) destroying an embryo.

13. Such will be the case if anybody asks her in marriage, and also if nobody demands her. Manu has declared that at each appearance of the menses (the father incurs the guilt of) a mortal sin.

14. Three years let a marriageable damsel wait for the order of her father. But after (that) time let her choose for herself in the fourth year a husband (of) equal (rank). If no man (of) equal (rank) be found, she may take even one destitute of good qualities.

15. If a damsel has been abducted by force, and has not been wedded with sacred texts, she may lawfully be given to another man; she is even like a maiden.

9. I read with D., K., and M., dvada^ardhamasan. The com- mentary omits also this Sutra.

11. Vasish/^a XVII, 67-71, and above. 15. Vasish/^a XVII, 73.

16. If, after (a damsel) has been given away, or even after (the nuptial sacrifices) have been offered, the husband dies, she who (thus) has left (her father's house) and has returned, may be again wedded according to the rule applicable to second weddings, provided the marriage had not been consummated.

17. He who does not approach, during three years, a wife who is marriageable, incurs, without doubt, a guilt equal to that of destroying an embryo.

18. But the ancestors of that man who does not approach his wife who bathed after her temporary uncleanness, though he dwells near her, lie during that month in the menstrual excretions (of the wife).

19. They declare that the guilt of the husband who does not approach his wife in due season, of him who approaches her during her temporary un- cleanness, and of him who commits an unnatural crime (with her), is equally (great).

20. Let him proclaim in the village a wife who, being obdurate against her husband, makes herself sterile, as one who destroys embryos, and drive her from his house.

21. But for the transgression of that husband who does not approach a wife who bathed after temporary uncleanness, (the performance of) one hundred suppressions of the breath is prescribed (as a penance).

2i. The MSS. of the text read, rz'tusnataw tu yo bharyam niya- ta,m brahmaHrimm 1 niyamatikrame tasya pra/zayamajataw smr/tam. The commentary omits the first half of the verse altogether. The latter, as read in the MSS., gives no sense. It seems to me that

22. Seated with Kusa. grass in his hands, let him repeatedly suppress his breath, and again and again recite purificatory texts, the Vyah/Vtis, the syllable Om, and the daily portion of the Veda.

23. Always intent on the practice of Yoga, let him again and again suppress his breath. (Thus) he performs the highest austerity up to the ends of his hair and up to the ends of his nails.

24. Through the obstruction (of the respiration) air is generated, through air fire is produced, then through heat water is formed; hence he is internally purified by (those) three.

25. Through the practice of Yoga (true) know- ledge is obtained, Yoga is the sum of the sacred law, all good qualities are gained through Yoga; therefore let him always be absorbed in the practice of Yoga.

26. The Vedas likewise begin with the syllable Om, and they end with the syllable Om. The syllable Om and the Vyahrztis are the eternal, everlasting Brahman.

27. For him who is constantly engaged in (re- citing) the syllable Om, the seven Vyahrztis, and the three-footed Gayatri, no danger exists anywhere.

28. If, restraining his breath, he thrice recites the Gayatri together with the syllable Om and with the (text called) vS'iras, that is called one suppression of breath.

29. But sixteen suppressions of breath, accom-

either its end must have been sawnidhau nopaga^/zati (as in Sutra 1 7), or that a whole half- verse has been lost.

22-24. Vasish/^a XXV, 4-6. 25. Vasish/^a XXV, 8.

26. Vasish/^a XXV, 10. 27. VasishMa XXV, 9.

28. Vasish/^a XXV, 13. 29. Vasish/^a XXVI, 4.

panied by (the recitation of) the Vyahrztis and of the syllable Om, repeated daily, purify after a month even the slayer of a learned Brahma/za.

30. That is the highest austerity, that is the best description of the sacred law. That, indeed, is the best means of removing all sin.

1. We will separately explain the various penances for the several offences, both heavier and lighter ones.

2. Let him prescribe whatever may be befitting for each (case), — heavier penances for great (crimes), and lighter ones for trivial (faults).

3. Let him perform the penances according to the rule given in the Institutes of the Sacred Law.

4. He who is about to accept gifts, or he who has accepted gifts, must repeatedly recite the four Rik- verses (called) Taratsamandis.

5. But in case one has eaten any kind of for- bidden food, or that given by a person whose food must not be eaten, the means of removing the guilt is to sprinkle water (over one's head) while one recites the Taratsamandi 7?zkas.

6. But we will, hereafter, declare another rule for (the expiation of) the murder of a learned Brahma/za, whereby (men) are freed also from mortal sins of all (kinds).

7. Let him (perform), during twelve nights, sup-

4. Gautama XXIV, 2. The gift is, of course, one which ought not to be accepted.

5. Rig-veda IX, 58. Mar^anam, literally 'rubbing,' means sprinkling the head with a handful of water. — Govinda.

pressions of the breath (and) mutter purificatory texts, the Vyahmis, the syllable Om, (and) the Aghamarsha/za hymn, (living) on milk;

8. Or (he becomes) pure if he bathes, and during three (days and) nights subsists on air and (remains dressed) in wet clothes.

9. But if he has repeatedly committed for- bidden acts of all kinds, and has (afterwards) worshipped reciting the Vanmi (texts), he is freed from all sin.

10. Now a student who has broken his vow (avakir^in) shall heap fuel on the fire on the night of the new moon, perform the preparatory cere- monies required for a Darvlhoma, and offer two oblations of clarified butter (reciting the following texts): ■ O Lust, I have broken my vow, my vow I have broken, O Lust, to Lust Svaha;' 'O Lust, I have done evil, I have done evil, O Lust, to Lust Svaha.'

ii. After he has made the offering, he shall address the fire, closely joining his hands and turning sideways, (with the following texts): ' May the Maruts grant me, may Indra, may Brzhaspati, may this fire grant me long life and strength, make me long-lived.' The Maruts, forsooth, give back to him the vital airs, Indra gives back to him strength, Brzhaspati the lustre of Brahman, Fire all the remainder. (Thus) his body is made whole, and he attains the full length of life. Let him next ad- dress (the gods) with three (repetitions of the texts).

9. ' Upasthana, " worshipping," i. e. sprinkling one's head with a handful of water.' — Govinda.

10. A repetition of the rule given above, II, 1, 1,34; see also HI, 4.

For the gods are trebly true. (All that) has been declared in the Veda.

12. He who considers himself defiled by minor offences (upapataka), will be freed from all guilt if he offers burnt oblations according to this same rule;

13. Or if he has partaken of food unfit to be eaten or to be drunk or of forbidden food, and if he has committed sinful acts or performed sinful rites either unintentionally or intentionally, and if he has had connexion with a female of the.5udra caste or committed an unnatural crime, he becomes pure by bathing (and reciting) the Abliriga (verses) and (those called) Vanmis,

14. Now they quote also (the following verse): f If he has partaken of food unfit to be eaten or to be drunk, or of forbidden food, and if he has com- mitted forbidden acts or performed forbidden rites, he will, nevertheless, be freed from (crimes) com- mitted intentionally which are similar to mortal sins, nay, even from mortal sins (pataka).'

15. Or let him fast during three (days and) nights, bathe thrice a day, and, suppressing his breath, thrice recite the Aghamarsha/za. Manu has declared that that is equal (in efficacy) to the final bath at a horse-sacrifice.

13. Govinda gives, like Haradatta on Gautama XXV, 7, as an instance of a doshavat karma, * a sinful rite,' the abhiMra or ' magic rite in order to harm enemies.' The expression has, however, in our Sutra, a wider sense.

14. I. e. if he performs the penance prescribed in the preceding Sutra.

16. And it is declared in the Veda, '(That is) the ancient purificatory rite, which is widely known (in the Institutes of the Sacred Law); purified thereby man conquers sin. May we, sanctified by this holy means of purification, conquer our enemy, sin/

1. We will explain the (secret) penances which are not prescribed (by others, but by the offender himself, and) particularly what shall be done in (case) faults (have been committed) by men who, with concentrated minds, (are) intent (on the per- formance of their duties).

2. (Such a man) may sip water, (in order to atone) for all mortal sins, reciting the syllable Om and all the Vyahrztis.

3. When he sips water the first time, he gladdens the 7v%-veda, the second time the Ya^ur-veda, the third time the Sama-veda.

4. When he wipes (his lips) the first time, he gladdens the Atharva-veda, the second time the Itihasas and Purazzas.

5. When he sprinkles water on the right hand, the feet, the head, the heart, the nostrils, the eyes, the ears, and the navel, he gladdens the trees and herbs and all deities. Therefore he is freed from all sin by sipping water.

3. 1. Vasish//ia XXV, 1-2. The whole Adhyaya is left out in the Dekhan MSS., including K. The omission may have been caused by the circumstance that the initial verses of Adhyayas 3 and 4 are identical.

3-5. See the rules for sipping water, given above, I, 5, 8, 19-26.

6. Or let him offer in the fire eight pieces of sacred fuel, reciting (the following) eight (texts): ' Thou art the expiation of sin committed by the gods, Svaha;' ( Thou art the expiation of sin com- mitted by men, Svaha;' 'Thou art the expiation of sin committed by the manes, Svaha;' ' Thou art the expiation of sin committed by myself, SvahS.;' ' Thou art the expiation of the sin which we have committed either by day or by night, Svaha;' 'Thou art the expiation of the sin which we have com- mitted either sleeping or waking, Svaha;' 'Thou art the expiation of the sin which we have com- mitted either intentionally or unintentionally, Svaha;' ' Thou art the expiation of every sin, SvahaV

7. When he has offered (these eight oblations) he will be freed from all guilt.

8. Now they quote also (the following verse): ' The Aghamarsha/za, the Devakrzta, the Suddha- vatis, the Taratsamas, the Kushma^is, the Pava- manis, the Vira^as, the Mrztyulangala, the Durga (Savitri), the Vyahrztis, and the Rudras (are texts) which are very efficacious for effacing sin.'

1. We will explain the (secret) penances which are not prescribed (by others, but by the offender himself, and) particularly what shall be done in (case) faults (have been committed) by men who, with concentrated minds, (are) intent (on the per- formance of their duties).

6. Gautama XXV, 10. The Mantras occur Taitt. Ara#yaka X, 59-

8. Vishmi LVI, 3, and note; VasishMa XXVIII, 10-15.

2. He who, standing in water, thrice recites that (hymn of) Aghamarsha^a (which begins), ' Both right and truth/ will be freed from all guilt.

3. He who, standing in water, thrice recites the verse, * This spotted bull,' &c, will be freed from all guilt;

4. He who, standing in water, thrice recites the verse, ' Freed from the post as it were/ will be freed from all guilt.

5. He who, standing in water, thrice recites the verse, 'A swan dwelling in purity/ will be freed from all guilt;

6. Or, he who, standing in water, thrice recites the Savitri, foot by foot, half verse by half verse, and afterwards entire, will be freed from all guilt;

7. Or, he who, standing in water, thrice recites the Vyahrztis, both separately and altogether, will be freed from all guilt;

8. Or, he who, standing in water, thrice recites the syllable Om alone, will be freed from all guilt.

9. Let him not teach these Institutes of the Sacred Law to one who is neither his son nor his pupil, nor has resided (in his house) less than a year.

10. The fee (for teaching it) is one thousand (pa^as, or) ten cows and a bull, or the worship of the teacher.

1. Now, therefore, I will proclaim by what rites, connected with the Saman, Rik, Ya^us, and Atharva-

4. 2. Taitt. Arawyaka X, 1, 13. 3. Taitt. Ara«yakal, 5, 3, 1.

5. Taitt. Sawhita I, 8, 15, 2. 9. Vasish^a XXIV, 6-7.

5. 1. All the Dekhan MSS., including K., have been copied from

vedas, (man) quickly attains the wishes of his heart.

2. Having purified his body by muttered prayers, burnt oblations, Ish/is, restraints, and the like, he will accomplish all his objects. He will not attain success in any other way.

3. A Brahma^a, who is going to mutter prayers, to offer burnt oblations or Ish/is, or to practise restraints, shall, first, during the bright half of the month, on a lucky day and under a lucky constella- tion, cause his hair and beard to be cut.

4. Let him bathe in the morning, at noon, and in the evening; let him beware of anger and untruth; let him not address women and 6*udras; let him be continent, and subsist solely on food fit for offerings.

5. Avoiding to sleep in the day-time, let him wor- ship cows, Brahma^as, manes, and gods. As long as he is engaged in muttering prayers, offering Homas and Ish/is, and practising restraints, let him stand during the day and sit during the night.

6. The 'KrikkkrdL (penance) revealed by Pra^a- pati lasts twelve days, (which are divided into four separate) periods of three days; (during the first period of three days he eats) in the day-time (only, during the second) at night (only, during the third he subsists on) food given without asking, (and during the fourth) finally (he lives on) air.

a MS. the leaves of which were out of order. After the first words of ver. 1, they have kshiram dadhisarpi^ kurodakam, which belongs to ver. 26, and they go on with the text down to IV, 7, 7, after which the end of IV, 5, 1 and 2-25 are given. — 'Yantra, "restraints," i.e. Krikk/iras and the like, (which are called so) on account of the restraint of the senses (required for them).' — Govinda.

6. Vasish/Aa XXI, 20. Repeated, see above, II, 1, 2, 38.

7. (If one eats on) one (day in) the morning (only), and (on the following day) at night (only, on the next day food) given without asking, (and on the fourth day) subsists on air, and repeats this three times, that is called the Krz&Mra. (penance) of children.

8. (If) one eats one mouthful only at each (meal), following, during (three) periods of three days, the rules given above, and subsists during another period of three days on air, that is called the Atikrt^Ara. penance.

9. (If) during those (first) three periods of three days one partakes of water only, and subsists after- wards (during three days) on air, that third (variety) must be known to be the most efficacious YJrik- khr§tikrikkhx2, penance.

10. If one drinks hot milk, (hot) clarified butter, (and a hot) decoction of Kusa grass, each during three days, and fasts during another three days, that is called the Taptak^Mra.

11. (If one lives during one day) on cow's urine, (during one day) on cowdung, (during one day) on milk, (during one day) on sour milk, (during one day) on clarified butter, (during one day) on a decoction of Kusa grass, and during one (day and) night on air, that is called the Sawtapana 'Krikkkvz.

12. Let him take the cow's urine, reciting the Gayatri; the cowdung, (reciting the text), ' Gandha-

7. VasishMa XXIII, 43; see above, II, 1, 2, 39.

8. VasisMa XXIV, 2-3; see above, II, 1, 2, 40.

9. See above, II, 1, 2, 41. 10. See above, II, 1, 2, 37.

11. Vasish/^a XXVII, 13; Vishmi XLVI, 19.

12. The texts quoted are found, Taitt. Arawyaka X, 1, 10; III, 17; Taitt. Sawhita I, 5, n? 4, 7; 1, 1, 10, 3; VII, 1, 11, 1.

dvaram;' the milk, (reciting the verse), 'Apyayasva;' the sour milk, reciting (the verse), ' Dadhikrav/za;' the clarified butter, (saying), ' 6ukram asi;.' the decoc- tion of Kusa grass (with the text), 'Devasya tva;'

13. (And mix together) one part of cow's urine, half as much cowdung, three parts of milk, two of sour milk, one part of clarified butter, and one part of water boiled with Kusa grass; a Sawtapana "Krikkkva. (performed) in this manner will purify even a 6vapaka.

14. He who subsists during five (days and) nights on cow's urine, cowdung, milk, sour milk, and clari- fied butter will be purified by (that) Pa££agavya (the five products of the cow).

15. If, self- restrained and attentive, he fasts during twelve days, that is called a Paraka Krikkhra, which destroys all sin.

16. If he subsists on cow's urine and the other (substances named above), one day on each, and con- tinues (this mode of life) during thrice seven days, the theologians call that a Mahasawtapana Krz&Mra.

17. If he daily adds to his food one mouthful during the bright (half of the month) and diminishes it daily by one mouthful during the dark (half of the month), and keeps two fasts in the two halves of the month, that is called a Aandraya?za.

18. If, with concentrated mind, a Brihma^a eats four mouthfuls in the morning and four mouthfuls when the sun has set, he will perform the Aandra- ya^a of children.

13. Vasish^a XXVII, 13. 14. Vasish/fta XXVII, 14.

15. Vishmi XLVI, 18. 16. Vishmi XL VI, 20.

17. Vasish//$a XXVII, 21; see above, III, 8.

19. If, self-restrained, he daily eats, during a month, at midday eight mouthfuls of food, fit for a sacrifice, he will perform the Alindraya/za of ascetics.

20. But a Brahma/za who eats anyhow, during a month, thrice eighty mouthfuls of food, fit for a sacri- fice, goes to the world of the moon.

21. As the rising moon frees the world from the fear of darkness, even so a Brahma/za who performs a Aandraya^a removes the fear of sin.

22. He who lives one day on (rice)-grains, three days on oil-cakes, Hvg days on buttermilk mixed with water, seven days on water, and (one day) on air, (performs) the guilt-destroying Tulapurusha.

23. Living on barley-gruel (yavaka) removes the guilt of corporeal beings after seven days, and so does a fast of seven days; that has been recognised by wise men.

24. By dressing in wet clothes, by living in the open air, and by exposing himself to the sun during the light halves of the months Pausha (December- January), Bhadrapada (August-September), and GyeshtAs. (May-June), a Brahma/za is freed from (all) sin excepting crimes causing loss of caste (pataniya).

25. (If one swallows) cows' urine, cowdung, milk,

20. Vishmi XLVII, 9. Govinda places this verse before Sutra 19. 22. Vishmi XLVII, 22.

24. The meaning is that the performer is to stand in wet clothes during the first half of the month Pausha, in the cold season; to live in the open air during the first half of Bhadrapada, in the rainy season; and to allow himself to be broiled by the sun in (ryesh/Zza, the hottest time of the hot season.

25. I doubt if the reading of Govinda, yavaMmena (explained

sour milk, clarified butter, and a decoction of Kura grass, mixed with barley gruel, that is the most sanctifying Brahmakur^a.

26. He who fasts on the new moon day and eats sesamum grains on the full moon day, will be freed in the course of a year from the sins which he com- mitted in the bright and the dark halves of the month.

27. He who lives on alms obtained from Agni- hotrins is purified in one month; (he who obtains his food) from a Yayavara, in ten days; he who re- ceives it from a hermit in the forest, in five days;

28. (He who lives) on food given by a person who has a store sufficient for one day only, will be purified in one day; he who drinks water given by a person subsisting by the Kapota-vmti (pigeon- life), is purified in three (days).

29. If one recites the whole i?/g-veda, Ya^*ur- veda, and Sama-veda, or thrice reads one of these Vedas and fasts, (that is) a most efficient means of purification.

30. Now if one is in haste to finish, one may live on air during a day, and pass the night standing in water, that is equal (in efficacy) to a Pra^apatya (¥Lrtkkkr&).

31. He who at sunrise mutters the Gayatrt one thousand and eight times, is free from all sin, pro- vided he has not slain a learned Brahma^a.

by yavagM) sawyuktam, ■ mixed with barley-gruel/ is correct. All the MSS. of the text have yavan&m ekasawyukto, which I do not understand. Govinda has Brahmakrikkhrak instead of Brahma- kur£a& But "see the Petersb. Diet. s. v. brahmakur^a.

28. Regarding the Kapota-v/Ytti, see above, III, 2, 15.

30. Vasish//6a XXVII, 17. Govinda adds after kartum, ' to finish,' ' the rites connected with the Vedas ' (Sutra 1).

32. He who distributes food, speaks the truth, and has compassion on all living beings, is more (holy) than all those who have been purified by the restraints mentioned above.

1. The (eleven Anuvakas called) Rudras together with (the ten hymns) seen by Madhu/£/Mandas, the Gayatrl with the syllable Om, and likewise the seven Vyahmis (are the texts) which should be muttered (and) which remove guilt.

2. The Mrzgaresh/i, the Pavitresh/i, the Trihavis, the Pavamanl are the Ish/is which efface sin, if they are (each) combined with the Vaisvanara (Dvada^a- kapala).

3-4. Learn, also, the following most excellent secret; he will be freed from all sins of all kinds who sprinkles himself with water, reciting the Pavitras, who mutters the eleven (Anuvakas called) Rudras, who offers burnt oblations of butter, reciting the Pavitras, and gives gold, a cow, and sesamum (to Brahma^as).

5. He who partakes of boiled barley-gruel, mixed with cow's urine, liquid cowdung, sour milk, milk, and butter, is quickly freed from sin.

6. Both he who has begotten a child on a.Sttdra woman and he who has had connexion with a female,

2. Regarding the Mngaresh/i, see Taitt. Sazrchita IV, 7, 15. In explanation of the term Trihavis, Govinda adds the word Savanesh/i.

5. Yavaka, translated, as usually, by barley-gruel, can also denote, as Govinda points out, other dishes made of barley.

intercourse with whom is forbidden (agamya), are purified (if they live) according to this rule during seven days.

7. (That is likewise) the remedy when one has swallowed semen, ordure, and urine, or eaten the food of persons whose food must not be eaten, (and also) when a younger brother has kindled the sacred fire, has offered a.Srauta sacrifice, or taken a wife before the elder.

8. He who has committed even a great number of (wicked) actions, excepting mortal sins, will be freed (by that rule) from all guilt. That is the statement of the virtuous.

9. But (this) ordinance, which is based on the authority of the sacred texts, is stated (to be that) through which Bharadva^a and others became equal to Brahman.

10. Through the performance of these rites a Brahma^a, whose heart is full of peace, obtains what- ever desires he may have in his heart.

t. The wishes of a Brahma^a who has left off evil deeds and is (ever) engaged in holy works are ful- filled even without (the practice of) restraints.

2. Upright Brahma^as quickly accomplish what-

' 7. See above, II, 1, 1, 21, 39-40. I follow the reading of M. and of the commentary, paryadhane^yayor etat parivitte £a bhe- sha^am. The reading of the Dekhan MSS. is etat patite /Saiva bho^anam, ■ that food must be eaten...., and when one has become an outcast.'

7. 1. Yantram, 'restraints,' i.e. YLrikkhxzs, the fasts, and other practices described in the preceding chapters.

ever they wish in their hearts, if they are purified by honest actions.

3. Thus a wise man should practise those re- straints until he has purified his bodily frame.

4. He who has been purified by those restraints should, after fasting three (days and) nights, begin the performance of that sacred rite through which he wishes to gain the fulfilment of his desires, —

5. (Reciting) the Kshapavitra, the Sahasraksha, the Mrzgara, the two Ga^as (called) Amhomu^, the Pavamanis, the Kushma^ls, and the Rik&s, ad- dressed to Vaisvanara,

6. (And) offering with (each of) these (Mantras) boiled rice and clarified butter during seven days, in the morning, at midday, and in the evening, keeping a rigid silence, living on food fit for a sacrifice, restraining his senses and his actions,

7. He is freed from all crimes, even mortal sins, after looking on a cross-road at a pot filled with water, (and reciting the text), 'Si^he me manyu^/

8. He is freed from the multitude of sins, com- mitted unintentionally in old age, in youth, and in infancy, and even from those belonging to former births;

9. After feeding at the end (of the seven days) Brahma^as with milk and rice, well mixed with

5. According to Govinda the Kshapavitra, or as the Dekhan MSS. read, Kshmapavitra, occurs in the Sutrapa/^a of the Taitti- riyas, consists of six verses, and begins ' Agne naya.' The text meant must be similar to Taitt. Sa/rchita I, 1, 14, 3. The Saha- sraksha is the Purushasukta. The Mrzgara consists of the Ya^ya- nuvakyas of the Mrzgaresh/i, Taitt. Sawhitd IV, 7, 15. The two Gawas called Awhomu^ are found Taitt. Sawhita II, 3, 13, 1, 'ya* vam indravaru/zau' and 'yo vam indravaruwau.' The verses addressed to Agni VaLrvanara are the first eight of Taitt. Sawhitd I, 5, 11.

butter, and distributing to them after their dinner cows, land, sesamum, and gold,

10. A Brahma^a becomes internally pure, his guilt being consumed like fuel, and fit for the per- formance of rites which secure the fulfilment of wishes and of rites like the kindling of the sacred fire.

1. He who, through excessive greed or careless- ness, performs this rite for others, is tainted by sin, and perishes like one who has swallowed poison.

2. A Brahma#a who performs this rite for his teacher, his father, his mother, or for himself is resplendent like the sun. Therefore this rite may be performed for those (persons).

3. Ka (Pra^apati) purified by means of this rite the god with a thousand eyes (Sahasraksha), Fire, Wind, the Sun, Soma, Yama, and other lords of the gods.

4. Whatever there is in these three worlds, famed as possessing a holy name, Brahma^as and the rest, (all) that was produced by Ka through this rite of sanctification.

5. This sin-destroying secret of Pra^apati was first produced; thereafter thousands of purificatory rites came into existence.

.6. He who performs those eight Ga/zahomas on the (first) day of the year, of a half-year, of a season, or of a fortnight, sanctifies ten ancestors and ten descendants of his line;

7. And, while still on earth, he is known to the

gods in heaven as a holy man, and (after death) that virtuous man rejoices for a very long time in heaven like a god.

8. If a Brahma^a is unable to offer those eight Ga^ahomaSj let him offer one; thereby his guilt is effaced.

9. He, also, whose sons or pupils offer those eight Ga/zahomas, is freed from his sin which is bought off by his having instructed (them).

10. Through a desire of removing one's guilt one even may cause (these oblations) to be offered by men who have been engaged for money, in case oneself is unable (to do it); a man need not torment himself.

11. Even among the virtuous a distribution of wealth is made (for the success) of holy rites; some- times a man who is free from debt is (thereby) freed from guilt.

12. Liberated according to this rule from the ocean of guilt and debt, he considers himself pure and able to successfully perform the sacred rites.

1 3. But in the case of that pure mortal who, freed from all sin and debts, begins the sacred rites, they will succeed without any effort.

14. Let him daily (study and) teach this holy (rule) of Pra^apati, which the sage has proclaimed, let him remember it or hear it. (By doing that) he is freed from all guilt and will be exalted in Brah- man's world.

10. The meaning is that in case a wealthy man is unable to bear ' the restraints/ he may hire others to perform the Homas. Though the hired performer will be guilty of a serious offence (Sutra 1), the person who causes them to be performed will derive benefit from them.

15. Let him mutter during twelve days those sacred texts through which he wishes to accomplish (his desires), eating once (a day) at night boiled rice with clarified butter, with milk, or with sour milk.

16. (Let him offer) ten times a burnt oblation and sprinkle clarified butter. (That is) the preliminary worship (which must be performed) when one desires to accomplish one's objects through those sacred texts.

1. We will explain the rule for the adoption of a son.

2. Man, formed of virile seed and uterine blood, proceeds from his mother and father (as an effect) from its cause.

3. (Therefore) the father and the mother have power to give, to abandon, or to sell their (son).

4. But let him not give nor receive (in adoption) an only son;

5. For he (must remain) to continue the line of the ancestors.

6. Let a woman neither give nor receive a son except with the permission of her husband.

7. He who is desirous of adopting (a son) pro- cures two garments, two earrings, and a finger-ring; a spiritual guide who has studied the whole Veda; a layer of Kusa. grass and fuel of Pala\?a wood and so forth.

5. 1. This chapter has been translated by Mr. Sutherland, Dattaka Mima/tfsa V, 42, and Dattaka ^Tandrika II, 16, and by myself, Journal Bengal Br. Roy. As. Soc., vol. XXXV, p. 162.

2-6. Identical with VasishMa XV, 1-5. The best MS. omits the particle tu, ' but,' in Sutra 6, while others have it.

7-8. Vasish/$a XV, 7. The translation of madhye by ' in their presence ' rests on the authority of the Sa^zskarakaustubha 47 b, it, where it is explained madhye [a] iti bandhusamaksham. The other explanation ' in the middle (of his dwelling),' to which the interpo- lated text of the Dattaka Mimawsa and Dattaka.Afandrika refers, is, however, also possible.

8. Then he convenes his relations, informs the king (of his intention to adopt) in (their) presence, feeds the (invited) Brahma/zas in the assembly or in (his) dwelling, and makes them wish him 'an auspicious day,' ' hail,' (and) ' prosperity.'

9. Then he performs the ceremonies which begin with the drawing of the lines on the altar and end with the placing of the water-vessels, goes to the giver (of the child) and should address (this) request (to him), ' Give me (thy) son/

11. He receives (the child with these words), T take thee for the fulfilment of (my) religious duties; I take thee to continue the line (of my ancestors)/

12. Then he adorns him with the (above-men- tioned) two garments, the two earrings, and the finger-ring, performs the rites which begin with the placing of the (pieces of wood called) paridhis (fences round the altar) and end with the Agni- mukha, and offers (a portion) of the cooked (food) in the fire.

13. Having recited the Puronuvakya (verse), 'He who thinking of thee with a discerning mind,' &c., he offers an oblation, reciting the Ya^ya (verse), ' To which performer of good deeds, thou, O (^ata- vedas,' &c.

14. Then he offers (oblations, reciting) the Vya- hrztls; — (the ceremonies) which begin the oblation to Agni Svishfekrzt and end with the presentation

8. The ceremony alluded to is the so-called puwyahava^anam.

12. The correct reading is pakva^ ^uhoti.

13. The two texts are found Taittiriya Sawhita I, 4, 46, 1.

14. Vasish/^a XV, 7. The parenthetical phrase occurs fre- quently in the Dharma-sutra; see e. g. Ill, 4, 3.

of a cow as a fee (to the officiating priest are) known; —

15. And presents (to the spiritual guide) as a sacrificial fee those two dresses, those two earrings, and that finger-ring (with which he had adorned the child).

16. If after the performance of these (rites) a legi- timate son of his own body is born (to the adopter, then the adopted son) receives a fourth (of the legi- timate son's) share. Thus says Baudhayana.

Ap. - Apastamba; Ga. = Gautama; Va. = Vasish/^a; Ba. =? Baudhayana.

Abhijasta, Ap. i, 3, 25; 21, 8; 24, 6-25; 26,6; 29,8-14,17, Ga. 11, 35; xvii, 17; xix, 10. Va. xiv, 2; xxii, 7; xxm, 14. Ba.

28, 15, 18, 20; II, 26, 24-27, 1. Ga. 1, xxii, 1-17, 23, 26-27, 35. Va. V, 3; xx, 13-16; xxi, 1-10, 12,13,16-17. Ba. 11, i, 13-15;

Guru, Wife, repudiation of. Agamya (females not to be ap- proached), enumeration, Ba.

11, 4, 11. Aghamarshawa penance, Ba. Ill, 5. Agnidhra priest, seat of, Ba, 1, 15, 25. Agnihotra sacrifice, Ap. 1, 14, 1.

Va. ix, 10. Ba. 11, 4, 23. Agnihotrin, Ap. 11, 7, 13; 9, *3.

Ba. 11, 13, 8; iv, 5, 27. Agnishtoma sacrifice, Ap. II, 7, 4.

Ga. viii, 20. Ba. 11, 4, 23. Agnish/ut sacrifice, Ga. xix, 10;

1, 4; in, 10, 8. Agnyadheya sacrifice, Ga. viii, 19.

4, 22-23. Agrahayawi, Ga. viii, 18. Va. xi, 43.

xi, 46. Ba. 11, 4, 23. Agriculture, Ap. 11, 10, 7. Ga. x,

1, 10, 28-30; 11, 4, 20-21. Ahiwsaka mode of life, Ba. ill, 2,

Guide. Ambash/£a caste, Ga. iv, 1 6. Va. x viii,

18. Ba. 1, 16,7,9; 17, 3,9, 12. Anamatparayawa penance, Ap. 1, 27,

— description of, Ba. in, 9. Andhra (Andhra), vol. ii, pp. xxv,

Angas, of Veda, vol. ii, p. xxvi, Ga. viii, 5; xi, 19; xv, 28. Va. in, 19-20, 23; xiii, 7- Ba- il, 14, 2, 6.

— enumeration of, Ap. 11, 8, 10-11. Animals, eatable and forbidden, Ap.

I, 17, 29-39. Ga. xvii, 27-38. Va. Xiv, 39-48. Ba. 1, 12, 1-8.

13-26, 2. Ga. xxii, 18-22, 24- 25. Va. xxi, 18, 23-27. Ba. 1, 19, 6.

Va. xxm, 31. Ba. 1, 11, 38-41. Animal sacrifices, Va. xi, 46. Ba.

pajubandha. Anvash/aki, Va. xi, 43. Apapatra (low-caste), vol. ii, p. n;

— home of, vol. ii, pp. xxxii-xliv. •^- works of, vol. ii, pp. xi-xiv. Apastambha, vol, ii, p. xxxiii; vol.

Arms, trade of, Ap. 1, 18, 19; 11, 10, 6; 17, 21. Ga. xiii, 13-23. Va. in, 25; xiv, 5. Ba. 1, 2, 3;

20, 4, Arthajastra, vol. ii, p. xxix. Artisan, Ga. x, 3 1; xi, 2 1; Va. xix,

Arya (Aryan), Ap. 1, 3, 40; 12, 6, 8-10; 21, 13, 17; 28, 11; 29, 9; 11,10,11. Ga. vi, 11; ix, 65,69; x, 61, 67; xii, 2; xxii, 5. Ba. 1, 10, 20; 11,2,18. See Caste, three first or twice-born.

Aryavarta, boundaries of, Va. 1, 8-15. Ba. 1, 2, 9-12.

Ascetic, Ap. 11, 9, 13; 21, 1; 26, 14. Ga. in, 2; xii, 38. Va. xi, 17, 34; xix, 37; xxi, 33. Ba.i, 19,

in, 11-25. Va- vi, 19-20; x. Ba. 11, 11, 16-26, 18.

11, 17. Ashtaka, Ap. 1, 10, 2. Ga. vin, 18; xvi, 38-39. Va. xiii, 22. Ba.

11,15,9- Assassin. See Self-defence. Assault, Ap. 1, 26, 6. Ga. xxi, 20-

22. Va. xjx, 9. Ba. 11, 1, 7. Assault-of-arms, Ap. 11, 25, 14. Assembly legal. See Parishad. Assessors, Ga. xiii, 11. Astrologer, Ga, xiii, 1. Brahma^a

11, 2, 16. Astronomy, a Vedanga, Ap. 11, 8, 11. Asura marriage, Ap. 11, 12, 1. Ga.

See Manusha marriage. Ajoka, king, vol. ii, p. xxxiv.

Aju£ikara crimes, Ap. 1, 21, 12-19. Ba. 11, 2, 15-16.

12, 22-23. Ba. 11, 2, 17. A.rvalayana, Ba. 11, 10, 14. A^vins, Ba. 11, 16, 2. Atharvajiras Upanishad, vol. ii, p. Ivi.

3, 45 5,1- Atheist, Ap. 1, 20, 5. Ga. xv, 16; xxi, 1. Va. 1, 23; xii, 41. Ba.

— penance for, Va. xxi, 29-30. Atikr/^^ra penance, Ga. xix, 20;

xxv, 18-19. Va. xiv, 33; xx, 8, 10, 19; xxi, 16, 30; xxii, 16. Ba. 11, 1, 7; 4, 12; in, 10, 18.

See Guest. Atman. See Soul. Atreya, vol. xiv, p. xl. Atreyi, etymology of, Va. xx, 35-36.

See Murder, penance for, Aukheyas, vol. ii, p. xv. Aukhya, vol. xiv, p. xxxvi. Aupa^andhani, vol. xiv, p. xl. Ba.

11, 3, 33. Austerity, Ga. xix, 11, 15. Va. xx,

47; xxii, 8. Ba. 111,9, 9,i3- Avakirwin. See Student, penances

for. Avanti, country, Ba. 1, 2, 13. Avaras, men of later times, vol. ii,

Ayogava caste, Ga. iv, 17. Ba. 1, 16,8; 17,1,8.

vol. xiv, p. 257. Barbarians, Ap. 1, 32, 18. Ga. ix,

16. Va. vi, 41. Bathing, rule of, Ap. 1, 2, 30; 11, 22,

xix, 15, &c. Va. Xxiii, 33, &c. Ba. in, 10, 13, &c. Baudhayana, vol. ii, pp. xv-xvi, xviii- xxiii; vol. xiv, pp. xxix-xlv.

11, jo, 14; 111,5, 7; 6,13. Ba. Par. vii, 4, 16.

vol. xiv, pp. xli-xlii. Begging, Ap. 1, 3, 25-4, 4; 11, 10, 1-3.

1, 3, 16-18; 5>8-n; 11, 11, 22; 18, 4-6, 14.

12. Va. xxiii, 5-6. Bhallavins, Va. 1, 14-15. Ba. 1, 2,

Bhavishyat-pura«a, vol. ii, p. xxviii. Ap. 11, 24, 6.

Bhikshu, vol. ii, p. lv. Ga. ill, 2. Ba. 11, 11, 12.

Blind man, excluded from inherit- ance, Ba. 11, 3, 38.

Brahma marriage, Ap. 11,11,17. Ga. IV, 6>33- Va. 1, 30. Ba. 1, 20, 2.

— offspring of, Va. Ill, 19. Brahman, offering to. See Veda- study.

— slayers of, Ap. 1, 1, 27. Brahma/za, quoted, Ap. 1, 9-10; 3,

10, 14; 17, 28; 11, 7, 15; 13,6. Ba. 11, 11, 7.

Brahmawa caste, duties, livelihood, and occupations, Ap. 1, 1 8, 3-8, 13-15; 20,19-21,4; 29,4. Ga.

11, 20; vn, 4-23; viii, 1-11; ix, 1-6, 40. Va. 11, 13-14, 22- 47; in, i-ii, 24; vi, 23, 25, 33-44; Vlll, 17; x, 31; xi, 45- 48. Ba. 1, 10, 24-30; 18, 2; 11,

dentship, impurity, &c, Ap. 1, 18,21; 2,33,38,40-41; 3,28; 5, 16; 14, 23, 26. Ga. 1, 5-6, 15-20, 22, 24, 26. Va. in, 26, 31; xi, 49, 52, 55, 58, 64, 67- ^ 68, 71. Ba. 1, 3, 1-15, 17. Brahmawa caste, rank and preroga- tives, Ap. 1, 1, 3-4; 14,25; 30, 20,22; 31,6; 11,4,16; 11,5-6; 12,5-8526,10. Ga. v, 43-44; viii, 12-13; ix, 12; x, 44; XI, 1,7,12-14; xiii, 26; xiv, 46; xviii, 24-29. Va. 1, 39-40, 43- 46; 111,14; vi, 11; xi, 13; XII, 28-30. Ba. 1, 18, 1-11; 11, 6, 30; 7, 38.

12-13; I7)4-22; 18,10; 20, 2-4, 6; 25, 11; 26, 1-2. Ga. V, 20-21; x, 9; xv, 5, 7-14; XVIII, 3 1. Va. VI, 25, 30; VIII, 6; xi, 17-20,27,29. Ba. 11, 5, 19; 11, 5 5 14,2-5.

only, Ga. xxviii, 41. Va. xvii, 84-86. Ba. 1, 13, 14. • — punishments of, Ap. 11, 26, 11-13, 17-19. Ga. xii, 11, 16, 46-47. Ba. 1, 18, 17-18; 11, 4, 1.

11-12; 28,21-29,1. Ga. xxi, 1; xxii, 1-13; xxiv, 6-12. Va. xx, 23-28, 34, 37; xxv, 4. Ba. 1, 18, 18-19; i9, 5 5 ii, 1, 2-6; iv, 1, 29; 2, 6-8.

7. See Srotriya. Brahmanvadhana rite, Ba. 11, 17, 18-

19. Bride, Va. XIII, 60. Bridegroom, Va. xi, 2. Ba. 11, 6, 30. Brother, Ap. 1, 14, 9. Ga. VI, 3, 8.

rying, &c. before elder, Ap. 11, 12, 22. Ga. xv, 18; xviii, 20. Va. 1, 18; xx, 7-8. Ba. 11, 1, 39-40; iv, 6, 7. See Sons, eldest, &c.

Buddhists, vol. ii, p. lv. Bukkaraya, king, vol. xiv, p. xlii.

Caste, four original, Ap. 1, 1,3-7. Va. II, 1. Ba. 1, 16, 1.

25, 13; 26, 4 5A 27, 8-15. Va. 11, 2-3. See Arya.

Va. xv, 17-21. Central India, vol. ii, p. xxxii. Conduct, rule of, Va. vi, 1-9.

21. Ba. 1, 2i, 18; iv, 1, 16-21. Coparcener, acquisition by, Ga.

xxvin, 30-31. Countries, law of, Ap. 11, 15, 1. Ga.

xi, 20. Va. 1, 17. Ba. 1, 2, 1-8. Cows, Ap. 1, 17, 30-31; 26, 1; 30,

30, 45-46; xxi, 18; xxiii, 6. Ba. 11, 4, 18; 6, 17, 18, 30.

Ba. 11, 2, 1, 12, 15. Cultivator, law affecting, Ap. 11, 28,

1-2. Ga. x, 24-25; xi, 21. Custom, law of, Ap. 11, t 5, 1. Ga. xi,

Daiva marriage, Ap. 11, 1 1, 19. Ga.iv, 9, 31. Va. 1, 31. Ba. 1, 20, 5.

Damage, done by cattle, Ap. 11, 28, 5. Ga. xii, 19-26.

25,^4. Danrapurwamasa sacrifices, Ga. viii, 19. Ba. 11, 4, 23.

Dattaka. See Son adopted. Daughter, duty of marrying, Ga.

Va.i, 36-38. a Ba. 1, 21, 2-3; 11, 2, 27. See Asura marriage.

— inherits from father, Ap. 11, 14, 4. from mother, Ga. xxvm, 24.

xvii, 45-46. Ba. 11, 3, 16. Daushyanta caste, Ga. iv, 16. Deaf man, free from taxes, Ap. 11,

Ba. 11, 16, 4-8. Defamation, Ap. 1, 26, 3-4, 7; 11,

27, 14. Ga. xii, 1, 8-14; xxi, 10,17-18; xxiii, 27-28; xxv, 7. Va. xix, 9; xxm, 38-40. Ba. 11, 2, 33-34.

Ba. 11, 2, 3. Dejastha Brahman?, vol. ii, p. xxxi. Devapala, vol. ii, p. xxxiii. Dharmajastra, Ga. xi, 19.

Ba. iv, 2, 9-10. Dhivara caste, Ga. iv, 19. Dhruva mode of life, Ba. in, 1, 16;

2, 7-10. Documents, Va. xv, 10, 14-15. Domestic priest, Ap. 11, 10, 14-16.

41-42. Ba. 1, 18, 7-8. Dowry, Va. xiii, 53. Dravi^a, vol. ii, pp. xxv, xxxiv-xxxv. Dress, Ap. 1, 2, 39-3, 9; 15, 1; 30,

15; 18, 44; 19, 21. Drinking spirituous liquor, Ap. 1,

10. Ga. xxiii, 10-12. Va. xx, 19,22; xxvi, 5. Ba. 11, 1,18-22.

26, 16. Duty. See Taxes. Dvada^aha sacrifice, Ap. 11, 7, 4.

Eating, rules of, Ap. 1, 15, 16-20, 16; 3i,i;n, 1, 2-7. Ga. IX, 32, 56-59. Va. in, 69-70; vi, 20- 22; xii, 18-20, 31, 35. Ba. 1, 2, 2; 11, 5, 2 1-6, 2; 1 2-1 3; 6, 39-40.

Emigrant, property of, Ga. xiv, 44. Va. xiv, 19-20.

— wife of, Ga. xvm, 15-17. Va. xvii, 75-80.

Eunuch, excluded from inheritance, Ap. 11, 14, 1. Ga. xxviii, 43. Va. xvii, 52-53; xix, 35-36.

Evidence, threefold, Va. xvi, 10. See Documents, Ordeals, Pos- session, Witness.

xvi, 33. Exclusion from inheritance, Ap. xiv,

I, 15. Ga. xxviii, 23, 40, 43. Va. xvii, 52-53. Ba.11, 3, 37- 40.

Excrements, voiding of, Ap. I, 30, 15-31, 3- Ga. ix, 12, 14, 37- 43. Va. vi, 10-13; xii, 11, 13-17. Ba. 1, 10, 10-14.

ix, 20. Va. 1, 17. Fasting, a penance, Ga. xix, 11.

— forbidden, Ba. n, 13, 8-9. Father, Ap. 1, 1, 17; 10, 4; 14, 6;

II, 10, 1. Va. iv, 21; xni, 48. Ba. 1, 11, 20; 11, 3, 45.

I, 6-9. Ga. xxviii, 2. Ba. 1, - 21, 12; n, 1, 25; 3, 2-8.

II. Va. xv, 2. Ba. Par. vii, 4, 3. over marriageable daughter

67-68. Ba. iv, 1, 14. to be cast off, Ga. xx, 1. Va.

cast, Ga. xxi, 15-16. See Pa- rents, Son. Father-in-law, Ap. n, 8, 7. Ga. v,

3, 45 5 n, 6, 30. Fellow-student, Ap. 1, 7, 29; 10, 12;

20. Ba. 1, 11, 30. Food, lawful and forbidden, Ap. 1,

I, 26, 7; 27, 3-6. Ga. xxiii, 45, 23-26; xxiv, 3; xxv, 7. Va. iv, 31; xx, 17, 21; xxiii, 30; xxvii, 10-17. Ba. 1, 12, 12-13; n, 5, 8; iv, 1, 5-6; 2,

II. Ba. in, 10, 11, &c. k^ Fornication, Ap. n, 26, 18, 21. Ba.

Funeral ceremonies, Ap. n, 15, 9- 11. Ga. xiv, 37-42. Va. iv, 9-15, 36. Ba. 1, 11, 24-26.

xxv, 18. Ba. n, 2, 16. Gawahomas, Ba. iv, 7, 5-7; 8, 1-11. Gandharva, Ap. 1, 20, 6. Va. xxviii,

6. Ba. 11, 4, 5. Gandharva marriage, Ap. n, 11-20.

20, 6, 12, 16. Ganges, Va. 1, 12. Ba. 1, 2, 10. Garbhadhana, Ga. vni, 4. Gautama, vol. ii, pp. xlvi-lvi; vol.

7 5 11,4,17. Gaya, Va. xi, 43. Gayatri. See Savitri. Gifts, Ap. 1, 12, 16; 18, 1-19, 16;

iv, 2, 4. Girdle, sacred, Ap.i, 2> 33-37. Ga. 1,

15. Va. xi, 58-60. Ba. ij 3, 13. Godana rite, Ga. 11, 9. Godavan river, vol. ii, p. xxxi. Gods, images of, Ap. 1, 30, 20, 22.

Ga. ix, 12. Gosava sacrifice, Va. xxn, 7. Ba.

11, 1, 4. Govindasvamin, vol ii, p. xlix; vol.

xiv, p. xlv. Grammar, a Vedanga, Ap. 11, 8, 11.

Guests, Ap. 1, 15, 1; 11, 4, 1, 11 5 n, 4, 11, 13-20; 6, 5-9, 4. Ga. v, 25-45. Va. viii, 4-5, 11-15. Ba. 11, 5, 11-18; 6, 36-37.

Guru (venerable person), Ap. I, 2, 29; 6, 29,31,33; 8,14-15; 10, 2; 14, 6, 15-17; 15, 1; 21, 9; 11,15,8. Ga. 11, 14, 37; v, 21;

6. Va. xiii, 24; xiv, "13; xvn, 56; xx, 1, 9-10. Ba. 11, 2, 13;

I, 8; xxiii, 8-12; xxiv, 10-12. Va. 1, 20; xx, 13-14; xxvi, 7-8. Ba. 1, 18,18; 11, 1, 13-15; 4,15.

• — other offences against, Ga. xxi, 10; xxiii, 30-31. Va.i, 23; xxi, 28. See Teacher, Parents.

Gaiminiya school, vol. ii, p. xlix. Ganaka, vol. ii, p. xxxviii; p. 131.

Ba. 11, 3, 34. Gatakarman, Ga. viii, 14. Gyesh^asaman, he who knows, Ap.

II, 17, 22. Ga. xv, 28. Va. 111, 19. Ba. 11, 14, 2.

Hair, arrangement of, Ap. I, 2, 31- 32. Ga. 1, 27; in, 11-12, 24. Va. 11, 21; vii, 11; ix, 1; x, 6. Ba. 11, 11, 15, 18.

Haradatta, vol. ii, pp. xliii-xliv, lvii.

Harita, vol. ii, p. xxvi; vol. xiv, p. xx.

12; 28, 1, 6; 29, 12, 16. Va. II, 6. Ba. II, 2, 21,

3-9. Ga. xi, 21; xii, 20. Hermit, Ap. 1, 18, 31; 11, 9, 13; 21,

1. Ga. in, 2. Ba. 11, 11, 12; 13,7 5 17,6; 111,1,8; iv, 5, 27.

Ga. in, 26-35. Va. vi, 19-20; ix. Ba. 11, 11, 14-15; in, 3, 18-4, 22.

— penance for, Va. xxi, 32. Himalaya, Va. 1, 8-9. Ba. 1, 2, 9. Hira«yakejin, vol. ii, pp. xiii, xvi,

11, 10, 14. Homicide, Ap. 1, 21, 8; 29, 2-3; 11,

27, 16-17. See Murder. Honey-mixture, Ap. 11, 8, 5-9. Ga.

6, 36-37. Horse-sacrifice, Ap. 1, 24, 22. Ga.

Hotri priest, seat of, Ba. 1, 15, 24. House, dispute about, Va. xvi, 12-

13. Householder, duties of, Ap. 11, 1, 1- 13,23; 20,10-20. Ga. iv-v. Va. vi, 19-20; viii; xi. Ba.

11, 4, 22-5, 9; 13, 7-9- Husband and wife, rights of, Ap. 11,

14, 16-18; 27, 1-7; 29, 3-4. Ga. vi, 6; xvm, 1-3. Va. v, 1-2; xxi, 9-10; xxviii, 7. Ba. H| 3, 44-47; 4, 6- See Wife.

Idiot, excluded from inheritance, Ga. xxviii, 43. Ba. 11, 3, 38.

— son of, inherits, Ga. xxviii, 44. Impure substances, penances for

See Purification. Incest, Ap. 1, 21, 8. Ga. xxi, 1-8;

46-48. Infants, Ap. 11, 15, 20-26. Ga. 11,

1-5; xiv, 44. Va. II, 6-7; xix, 37. Ba. 1, 3, 6; n, 3-4.

Inheritance, Ap. 11, 13, 2, 13-14, 14. Ga. xxviii, 1-47. Va, xv, 9; xvii, 1-54, 81-87. Ba. 1, 11,11, 16; 11, 32-43. See Brother, Daughter, Mother, Sakulya, SapWa, Son, Wife, Pupil, Teacher, Officiating priest, King, Exclusion from inherit- ance, Coparcener, Indivisible property, Partition, Re-united coparcener.

Initiation, Ap. 1, 1, 5, 8-21. Ga. 1, 5- 14. Va. 11, 3; xi, 49-73' Ba. I, 3, 7-12.

Ga. xxi, 11. Va. xi, 74-79. Ba. 1, 16, 16.

20; xxiii, 30. Ba.n, 1, 19-21. Interest, Ga. xn, 29-36. Va. 11, 43-51. Ba. 1, 10, 22-25.

Judge, Ap. 11, 29, 5-6. Ga. xm, 26-31. Ba. 1, 19, 8-9.

Judicial procedure, Ap. 11, 1 1, 1-3; 29, 6-9. Ga. xi, 19-25; xm. Va. xvi. Ba. 1, 18, 7-16.

Kalakavana, Va. 1, 8. Ba. 1, 2, 9. Kaleyas (Kaletas), vol. ii, p. xv. Kalinga, vol. ii, pp. xxxiv-xxxvi. Ba.

Kalpa, a Vedanga, Ap. II, 8, 11. Kalpa-sutras, vol. ii, p. xi. Ap. II, 8,

12-13. Kawara country, vol. ii, p. xxxi. Ka«va, vol. ii, p. xxvi. Ap. 1, 19, 3;

28,1. Kawva, vol. ii, p. xxvi; vol. xiv, p.

xxxvi. Ap.i, 19, 7. Ba. 11, 10, 14. Ka/zvayana, vol. xiv, p. xxxvi. Kapila,son of Prahlada, Ba. 11,11,28. Kapota mode of life, Ba. in, 1, 16;

2, 15; iv, 5, 28. Kara«a caste, Ga. iv, 21. Karaskara country, Ba. 1, 2, 14. Kamateka Brahmans, vol. ii, p> xxxi. Karshapawa, Va. xix, 37, Kajakritsna, vol. xiv, p. xl. Kajyapa, Ba. 1, 21, 2.

Kanaka, vol. ii, p. xxxiii; vol. xiv, p. xvi.

— quoted, Va. xn, 24; xxx, 5. Katya, Ba. 1, 3, 46.

Katyayana, vol. ii, p. xxxv. Kauddali mode of life, Ba. in, 1, 16;

Kautsa, vol. ii, p. xxvi. Ap. 1, 19, 4; 28, 1.

King, Ap. 1, 31,5; 8,23; 11,8,6-7; 11, 5. Ga. v, 30-31; VI, 13, 24-25; viii, 1-3; ix, 63; xn, 2; xm, 11, 13; xiv, 10, 45; xxi. Va. 11, 49-50; in, 4, 13; xm, 59; xvi, 17. Ba. 11, 4,15;

11, 1-4; 25, 1-29, 10. Ga. x, 7-48; xi; xm, 26; xviii, 30- 32. Va. 1,41-43; xvi, 2-9, 21- 26; xix. Ba. 1, 18-19.

14,5. Ga. xxviii, 42. Va. xvii, 83-86. Ba. 1, 13, 15-16.

xix, 1 9-20. See Domestic priest, Minister, Officials, Pardon, Pu- nishment.

Kri&fihra. penance, Ap. 1, 25, 8; 27, 6, 8; 28, 20. Ga. xix, 20; xxiii, 32; xxvii, 2. Va. xx, 6-10, 12, 16, 19; xxi, 13, 16, 18, 24-27,29,32; xii, 16; XXIII, 19; xxvii, 20. Ba. 1, 12, 12; II, 1,7, 19,23,38-40; 2, 33-34J

12; 11,2,38,42-45; iv, 5,6-7. K/v^ratikri^ra penance, Ga.

2, 41; iv, 5, 9. Kr/'shwala, Ga. x, 18. K WshwapaWita Dharmadhikarin, vol.

xiv, pp. xxvii-xxviii. Kshatra marriage, Va- 1, 34. See

Rakshasa marriage. Kshatriya caste, Ap. 1, 1, 3-4; 14,

10,6,10-11. Ga. vii, 26; x, 19, 41. Va. 1, 24; 11, 15-17, 24- 40; in, 25. Ba.i, 16, 3; 18, 3; 20, 12.

Kshatriya caste, special rules for ini- tiation, studentship, saluting, &c, Ap. I, 1,5, 18, 21; 2, 34, 38, 40; 3, 1, 5, 9, 29; 5, 16; 14,23,27. Ga. 1, 11, 13, 15-17, 23, 26; v, 41; xiv, 2. Va. in, 27, 32; XI, 53, 56, 59, 62, 65, 67, 69. Ba. I, 3, 8, 10, 15, 17; 8, 23.

xxii, 14. Va. xx, 31, 34, 38. Ba. 1, 18, 20-19, 1; 11, 1, 8.

16. Va. xxi, 3. Ba. 1, 18, 19. Kshattri caste, Ga. 1 v, 1 8. Ba. 1, 1 6,

8; 17, 1,7, io-ii. Kukku/aka caste, Ba. 1, 16, 8, 12;

Kuwika, vol. ii, p. xxvi. Ap. 1, 19, 7. KushmaWa penance, rule of, Ba.

in, 6. Kutsa, vol. ii, p. xxvi. Ap. 1, 19, 7.

A"aitri rite, Ga. in, 18. Aakra^ara beggars, Ba. in, 1, 1,5. Kandala. (ATaWala) caste, Ap. 1, 9, 15,

in, 8; iv, 5,17-21. A'arawavyuha, vol. ii, pp. xv, xxx-

xxxi, xlvii. A!aturmasya-kaWa quoted, Va. 1, 37.

19. Va. xi, 46. Ba. 11, 4, 23. A^aula rite, Ga. vin, 14. A^olas, vol. ii, pp. xxxv-xxxvi.

Law, sources of the, Ap. 1, 1, 1-2; 20,7-8; 11, 15, 1; 29, 13-15. Ga. 1, 1-4; vi, 22; xi, 20; xxviii, 48-52. Va. 1,1-18. Ba. 1, 1-2.

— institutes of. See Dharmajastra. Lending money. See Usury. Limitation, law of, Ga. xxi, 37-39.

Livelihood, various means of, Ba. in, 1-3. See Occupations.

Madhava-Saya«a, vol. xiv, p. xlii. Madhuparka. See Honey-mixture. Madhyandina-jakha, vol. ii, pp. xxv,

xxxix. Madman, excluded from inherit- ance, Ap. ii, 14, 1. Va. xvn,

54; xix, 35-36. Magadha country, Ba. I, 2, 13. Magadha caste, Ga. iv, 17-18. Ba.

16, 8; 17, 1, 7. Magic rites and incantations, Ap. I,

7. Ba. 11, 2, 16. Mahabharata, vol. xiv, p. xli. Mahadeva, commentator, vol.ii,p.xvi. Mahagagnu, Ba. in, 9, 21. Mahapataka crimes, Ga. xxi, 1-10;

13-47. Maharwava, vol. ii, pp. xxxi-xxxii. Mahasawtapana penance, Ba. iv, 5,

16. Mahaya^a. See Sacrifices great. Mahishya caste, Ga. iv, 20. Maintenance, Ap. 1, 28, 9; n, 26, 22.

37 5 3, 37, 42. Maitrayawiya school, vol. ii, p. xxxii;

vol. xiv, pp. xvi, xxi. Manava school, vol. ii, pp. ix-xi,

— sutra, vol. ii, pp. ix, lvii; vol. xiv,

p. xviii. Va. iv, 5-8. Manes, libations to. See Tarpawa.

— oblations to. See Sraddha. Manu, vol. ii, p. lvii; vol. xiv, pp.

Ga. xxm, 28. Va. xn, 16; xxm, 43. Ba. 11, 3, 2; iv, 1, 13; 2, 15.

Manusha marriage, Va. 1, 35. See Asura marriage.

Mara^a Brahmans, vol. ii, pp. xxxi- xxxii.

Marriage, expenses of, Ap. n, 10, 1. Ga. v, 21; xviii, 24-28. Ba.

iv, 2. Va. viii, 1-2. Ba. I, 2, 2; 11, 1, 37-38. Marriage, intermarriage between different castes forbidden, Ap.

iv, 6-15. Va. 1, 27-35. Ba' h 20, 1-21, 23.

xvii, 72-74. Ba. iv, 1,16. See Woman remarried.

Maternal uncle, Ap. 1, 14, 11. Ga. v, 27; vi, 7, 9. Va. xi, 2; xm, 41. Ba. 1, 3, 45; 11, 6, 30.

Merchants, to decide their own dis- putes, Ga. x, 35.

8, 13. Va. in, 20. Ba. 1, 1, 8. Ministers, royal, Va. xvi, 2. Minors, Ga. x, 48. Va. xvi, 7-9,

16. Ba. 11, 3, 36. Mitramijra, date of, vol. ii, pp. xliii-

xliv. Mother, Ap. 1, 1, 17; 2, 5, 15-16; 10, 14; 14, 6; 11, 10, 1. Ga. II, 51; vi, 7; xiv, 16; xxvm, 24. Va. iv, 21; xm, 48. Ba. 1, n, 20, 22; 11, 1, 25.

Va. xvii, 46. Ba. 11, 3, 43. Mukhenadayin hermits, Ba. in, 3,

Murder, penances and punishments for, Ap. 1, 24, 1-25; 25,11-12; 28, 21-29, *• Ga. xxn, 1-17, 23, 26-27; xxiv, 6-10. Va. xx, 23-40; xxv, 4. Ba. 1, 18, 18-19, 5; 11, 1, 2-12; iv, 1, 29; 2, 6-8. See Homicide.

Murdhavasikta caste, Ga. iv, 19. Music, Ap. n, 25, 13.

p. xlii. Narmada river, vol. ii, p. xxxi. NiruV/6apajubandha sacrifice, Ga.

viii, 19. Nishada caste, Ga. iv, 16. Va. xvm,

14; 11, 3, 30, 32. Niyoga (appointment of widows), Ga. xviii, 4, 14; xx vni, 22. Va. xvn, 58-66. Ba. 11, 4, 9-10.

Ap. 11, 27, 2-7. Northern Brahmans, vol. ii, p. xxxiii;

Occupations of castes, Ap. 1, 1, 6; 20, 10-20; n, 10, 4-9. Ga. vn, 4-26; ix, 1, 7-30; x. Va. 11, 13-51. Ba. 1, 10, 21-30; 18, 1-6; 11, 4, 16-21. See Liveli- hood.

Officials, royal, Ap. 11, 26, 4-8. Ga. vi, 13; xn, 38. Va. xv, 21-26.

Officiating priests, Ap. n, 8, 6-7; 10, 8-9; 11, 19; 27, 18. Ga. v, 27-29; vi, 9; xi, 18; xiv, 1; xv, 14; xxi, 1 2. Va. xi, 2; xm, 50. Ba. 1, 3, 45; 11, 2, 13,

29; i3,5-io; i5,9,i7; 11,6,30. Om, syllable, Ap. I, 13, 6-8. Ga. 1,

6; 18, 25-26; iv, 1, 27-28. Ordeals, Ap. n, 11, 3; 29, 6. Orders, four, Ap. II, 21, 1-5. Ga.

Ga. in, 36. Ba. n, 11, 9-34. Outcasts, Ap. 1, 9, 9; n, 2, 7. Ga. n, 35; iv, 27; xv, 24. Va. xi, 9; xm, 51-52; xiv, 2; XVII, 20. Ba. n, 1, 20; 6, 22.

xxn, 33. Va. 1, 20-22; xx, 45- 46; xxiii, 36. Ba. II, 2, 18-25,

35 5 3, 41; 5, 8-9. Outcasts, marriage with daughter of, permitted, Va. xiii, 53. See Abhuasta caste, exclusion from, readmission into.

Ga. iv, 13; Ba. 1, 20, 9, 13. Pakaya^was, Ap. 1, 26, 8. Ga. viii,

p. xlii. PsWya, vol. ii, pp. xxxiv-xxxv. Pacini, vol. ii, pp. xxxv, xxxix-xlii. Pa^g-ab, vol. ii, p. xxxiii. Pa;z>£agavya (the five products of the

1, 14. Panktidusha«a (defilers of the com- pany), Ap. 11, 17, 21. Ga. xv,

16-19, 30-31. Panktipavana (sanctifiers of the com- * pany), Ap. n, 17, 22. Ga. xv,

28, 31. Va. in, 19. Ba. 11, ^14, 2. Paraka penance, Ba. iv, 5, 15. Parajava caste, Ga. iv, 16-21. Va.

19; xix, 40. Parents, Ap. n, 15, 6. Ga. vi, 3;

11, 19-23. See Father, Mother. Paripatra mountains, Va. 1, 18. Ba.

1, 2, 9. Parishad (legal assembly), Ga.xxvni,

1, 1, 7-16. Partition, Ap. n, 13, 13-14, 1, 6-9.

property, Sons. Parva days, Ap. 1, 26, 14; 11, 1, 4;

21, 17, 19-22. Parva«a-sthalipaka, Ga. viii, 18. Pataka crimes, Ba. iv, 1, 10; 2, 14;

Pataniya crimes, Ap. 1, 2 1, 7-1 1; 28, 14. Ba» n, 2, i-ii; iv, 1, 10.

Pavitresh/i, Va. xxn, 10. Ba. 1, 2, 16-17.

Penances, Ap. 1, 18, 11-12; 25-29; n, 2, 9; 12, 15-18. Ga. xix; Xxii-xxiii. Va. iv, 32; xiv, 33; xvin, 16; xix, 40-42; xx-xxiv. Ba. 1, 2, 14-17; 11, 37-41; 12, 12; 19, 16; 11, 1, 1-2, 45; 3, 48-4, 15; in, 4- iv, 2.

Va. 1, 16. Ba. 1, 1, 14-15. Phonetics, a Vedanga, Ap. n, 8, 11. Physician, Ap. 1, 18, 21; 19, 15.

xvi, 16-18. Possession, evidence by, Va. xvi, ro. Pra^apati, the Lord of creatures,

18, 26; 111,9, 20; iv, 8, 3-5. Pra^-apatya marriage, Ga. iv, 7. Ba.

— penance. See YLrikkhra.. Pra«agnihotra, description of, Ba. II,

12-13. Prawayama (suppressing the breath),

1, 4-10, 20-29. Pranuna country, Ba. I, 2, 14. Prasr/'tiyavaka penance, Ba. Ill, 6. PravrittaVin hermits, Ba. in, 3, 9, 1 1. Property, acquisition of, Ga. x, 39-

5. Ba. 1, 16, 8, 11; 17, 1, 13. Puwsavana rite, Ga. xvin, 14. Punarbhu. See Woman remarried. Punastoma sacrifice, Ga. xix, 7.

Punishment, king's duty of, Ga. xn, 45-52. Va. xix, 40-48. Ba. 11, 1, 17. See Pardon.

43-44; xxi, 11. Pupil, inherits, Ap. 11, 14, 3. Va.

Student, Teacher. Purawa, vol. ii, p. xxviii. Ap. 1, 19,

Ba. II, 10, 14; iv, 3, 4. Purification of persons, Ap. 1, 15, 1-

9, Ga. 1, 29-34. Va. in, 44- 57, 59, 61-63; xiv, 23-24, 26. Ba. I, 8, 32-53; 9, i-4, 7-12;

10, 1-9; 13, n-14, 19- Purificatory texts, Ap. 1, 2, 2, &c. Ga.

xix, 12; Va. xxii, 9; xxviii, 10-15. Ba. in, 10, 10; iv, 4, 8.

Pushkarasadi, vol. ii, p. xxvi. Ap. 1, 19,7; 28,1.

Ra^putana, vol. ii, p. xxxii. Rakshasa marriage, Ap. II, 12, 2.

See Kshatra marriage. Ramaka caste, vol. xiv, p. xxv. Va.

XVIII, 4. Rawayaniya school, vol. ii, pp. xlvi,

xlviii. Rathakara (carpenter) caste, vol.

28. Va. xvi, 16. Rewards after death, Ap. 11, 2, 2-4;

11, 10. Ga. xi, 29. Rig-veda, vol. ii, p. xxiv; vol. xiv, pp.

xi-xii, xiv, xl. Ga. xvi, 21. Va. xiii, 30. Ba. 11, 10, 14; iv, 3,

3; 5, 29..R/gvedins, vol. xiv, pp. xiii-xv. Rishi, vol. ii, pp. xvii, xxxvii. Ap. 1,

5, 4-5; 13, 1 5 11, 23, 4-5 5 24, 13-14. Ga. in, 29; iv, 3; xviii, 6; ix, 14. Va. iv, 655x1, 48; xn, 51; xxii, 12; XXIII,

11-15; in, 9, 19, 21; 10, 12. Rishi, persons descended from the

same Rishi inherit,Ga. xxviii, 2 1. Rites procuring success, Ba. iv, 5-8. Roads near fields and houses, Va. x v,

viii, 14-21. Sacred fire, duty of kindling, Ga. v,

18; xxi, 27. Sacred learning, goddess of, Va. 11,

8-12. Sacrificer and his wife, Ba. 1, 13, 5;

15, 10, 17, 21, 26. Sacrifices, great daily, Ap. 1, 12, 15.

15; 11, 4, 23. Sacrificial fee (present), Ap. 11, 9, 9.

20, 4; in, 4, 3; 7, 14; 8, 13. Sacrificial thread (string), Ap. 1, 31,

xn, 14. Ba. 1, 5, 5 5 8, 5-10. Sages. See Rishis. Sagotra relation, Ap. 11, 11, 15; 27,

37-38. Sakulya relation, Ba. 1, 11, 10, 12. Sale of children, forbidden, Ap. 11,

bought. Saluting, Ap. 1, 5, 12-23; 14, 7-30.

44-45; 11, 6, 38. Samanapravara relation, Ga. iv, 2;

xviii, 1. Va. viii, 1. Samans, vol. ii, p. xlvii; vol. xiv,

Ba. 11, 10,14; iv, 3, 3; 5, r. Samavidhana, vol. ii, p. xlvii. Samprakshalani mode of life, Ba. in,

1, 7; 2, 11. Sawskaras. See Sacraments. Sawtapana penance, Ba. iv, 5, 13. Samuha mode of life, Ba. ill, 1,7;

11, 10-11. Ba. 11, 7. SapWa relation, Ap. 11, n, 16; 15,

21. Va. xvii, 81. Ba. 1, 11, 11. Sarasvati river, Va. 1, 8, 15. Ba. 1,

2, 9, 13. Sarvaprish/M sacrifice, Ba. I, 2, 14. SatyashaV^a. See Hira«yake.rin. SatyashaV/Mns, vol. ii, p. xvi. Sautramam sacrifice, Ga. viii, 20. Sauvira country, Ba. 1, 2, 13-14. Savar«a caste, Ga. iv, 16. Ba. 1,

16, 6. Savitri verse, Ap. 1, 1, 9, 23; 26, 14;

27, 1. Ga. 1, 12, 55; xix, 12; xx, 8; 21, 11; 23, 21; 24, 11. Va. II, 3; XI, 74, 76; xxi, 6-8; xxn, 9; xxiii, 20, 35; xxv, 9, 12-13; xxvii, 18. Ba. 1,16,16; n,7,5-7; i7,M,4i; iv, 1,27-

15-18, 24. Ba. 1, 18, 12-13. Sha/z/zivartani mode of life, Ba. ill, 1,

7 5 2,1-4. Sho^a/in sacrifice, Ga. viii, 19. Siddhow^a mode of life, Ba. in, 1,7;

2, 16-17. Simantonnayana rite, Ga. viii, 14. Siwhavarman 1 1, king, vol. ii, p. xxxiii. Sindh country, Ba. 1, 2, 13. Sinful men (enasvina£), Ap. 11, 12,

Sipping water, Ap. 1, 4, 20-21; 15, 1-16,14. Ga. 1, 28, 36; ix, 10- 11. Va. in, 26-40, 42. Ba. 1, 7, 3; 8,12-23,26, 29.

Sleeping, rules regarding, Ap. 1, 4, 22,28; 32,11,15-16. Ga. ix, 60.

18; xx, 4-5. Smr/ti (tradition), Ap. n, 4,24; 15,

26. Ga. 1, 2. Va. 1, 4. Ba. 1,1,3. Snataka (he who has completed his

ix. Va. xii. Ba. 1, 5; 11, 5, 10-6, 42. Soma-sacritice, Ap. 1, 24,6, 24; 27,

2. Ga. viii, 20. Va. viii, 10; xi, 46. Ba. 1, 13, 7, 9, 3i.

Son, adopted, Ga. xxvm, 32. Va. xv, 6-10; xvn, 28-29. Ba. n,

13, 6-7. Ga. xviii, 8-14; xxviii, 23, 32. Va. xvii, 6-10, 14,63-64. Ba. 11, 3, 18-19, 31,

10, 12-13. Ga. xxvm, 3, 5-9. Va. xvn, 42-43. Ba. 11, 3, 4, 6, 9, 12.

xxviii, 32, 34. Va. xvn, 13. Ba. ir, 3, 11, 14-15, 31, 33.

xxviii, 33. Va. xvii, 18-20. Ba. 11, 3, 27, 32. Son of Sudra wife, Ga. xxviii, 39, 45. Va. xvii, 38. Ba. 11, 3, 28, 32.

xxviii, 33. Va. xvii, 22-23. Ba. 11, 3, 24, 32.

Va. xvii, 44. Sons by several wives of equal caste (shares), Ga. xxviii, 14-17.

(shares), Ga. xxviii, 35-38. Va. xvii, 47-50. Ba. 11, 3, 10, 12.

11, 24, 1-4. Va. xvii, 1-5. Ba. n, 11, 33-34; 16, 2-14.

parents, Ga. xxi, 16. Soul, knowledge of, Ap. 1, 22-23.

Va. x, 13; xxx. Spiritual guide (teacher), Ap. 11, 18,

12-13. Va. xx, 3. Spring-festival, Ap. 1, 1 1, 20. Staff of student, Ap. 1, 2, 38. Ga. 1, ^22; Va. xi, 52-57. Ba.i, 3, 15. Sthalipaka, Ap. 11, 1, 10; 29, 17. Ba.

1, 5, 6. Student, Ap. 11, 6, 1-2, 12-13; 21,

9-20; 14, 3-5; 11, 9, 13. Ga. 1, 46-54; 11,7-51- Va.vi, 19- 21; vii, 7-17. Ba. 1, 2-4; 11, 13, 7-9.

Ga. 1, 58-61; xxiii, 16-20; xxv, 1-6. Va. xxiii, 1-4, 7-9; 11-13. Ba. 11, 1, 25-35; 111,4;

Va. xxiii, 14-21. Surash/ra country, Ba. 1, 2, 13. Surety, Ga. xn, 41. Va. xv, 31. Suta caste, Ga. iv, 17, 18. Va.

17, 3; "I, 1, 1-3- ■Sankhayana, vol. ii, p. xiii. 5atapatha-brahma«a, vol. ii, p.xxxix;

vol. xiv, pp. xvii, xxxix. Sa/yayanins, vol. ii, p. xv. Saunaka, Ba. 11, 10, 14. SWonk/A mode of life, Ba. in, 1, 16;

2, 14..Siras, text, Va. xxi, 6-8; xxv, 13.

12. Ba. 11, 14, 2. 5ish/as, Va. 1, 5-6; vi, 42-43. Ba. 1,

x, 4-6; 2, 8; 11, 2, 22; III, 2, 26. Sim Angirasa, Ba. 1, 3, 47. SijukW^ra penance, Va. xxiii, 42-

43. Ba. iv, 5, 7. Sraddha (sacrifice to the Manes),

Ga. xv, 5, 7-1 1, 16-30. Va. xi, 17-20, 27-29. Ba. 11, 14, 2-6, 15,10-11.

36, 43-44- «Srama«aka, rule or sutra,Ga. in, 27.

Va. xi, 10. Ba. 11, 11, 15. Sravawi rite, Ga. VIII, 18. Srotriya (a learned Brahmawa), Ap.

17, 22; 26, 10. Ga. v, 20, 30- 32; vi, 17, 25; x, 9; xii, 38; xiv,28; xv,9; xxn,3o; xxviii, 50-52. Va.m,8, 19;v, 9; xi,

5, 17; xvi, 18, 30; xix, 23, 37. Ba. 1, 19, 13; 21,4; 11,5, i5,i9-

7 5 3, 4i; 5, i6; 9, 9-n; 14, 29; 17, 1; 26, 9; 11, 3, 4-9; 4, 19-20; 6, 9-10; II, 26, 15. Ga. v, 42; vi, 10-11; x, 42, 50-65; xii, 13; xiii, 13; XIV, 5; xvi, 19; xviii, 24. Va. 11,

I, 20; in, 34; iv, 24; xi, 10; xvi, 30; xviii, 12-14; XXVII, 16. Ba. 1, 8, 22-23; 10, 20; 16, 1, 5; 18, 5-6; 20, 13-15; 21, 15; 11, 5, 14; ni, 8, 18.

xxii, 16. Va. x, 33, 40. Ba. 1,18,5; 11,1,10.

Ap. 1, 26, 4; 11, 27, 9-16. Ga. xii, 1-7, 12, 15. Va. xxi, 1, 5. Ba. 1, 19, 3; 11, 3, 52.

16, 22; 18, 13-15; 21, 17; n, 18, 2. Ga. ix, 11; xvii, 5; xx, 1. Va. iv, 26-29; xiv, 4. Ba. 11, 3,1; 111,6, 5; iv, 1, 5.

17, 21; 27, 8. Ga. xv, 18, 22; xxv, 7. Va. 1, 25; xiv, 11; xviii, 17-18. Ba. 11, 1,7-8, n;

Suna&repa, Va. xvii, 31, 34-35. Svapaka caste, Va. xxvn, 13. Ba. 1,

16,9; 17, 11; iv, 5,13- Svetaketu, vol. ii, pp. xxvi, xxxvii-

Taittiriya-arawyaka, vol. ii, pp. xxv, xlviii, lvi; vol. xiv, pp. xvii, xxxix.

Taptakr/^^ra penance, Va. xxi, 18; xxiii, 16.

11, 2, 37 5 iv, 5, io- Tarpawa, Ga. iv, 5. Ba. 11, 9-10. Taxes, Ap. 11, 26, 9-17. Ga. x,

M-i5- Teacher, Ap. 1, 1, 14-17; 2, 1 1-7, 31;

10, 4 5 13, 9-20; 14, 6; 11, 5, 2-1 1; 8,6; 27,20. Ga. 1, 45- 61; 11, 18, 21-29, 37-4o, 50; 111,5-6; v, 27; vi, 3; xi, 31- 32; xiv, 28. Va. vii, 4-6, 10, 12-14; xiii, 39, 48, 50. Ba. 1, 3, 21-22, 25-32, 35-38; 4, 1-2;

1-15; 11, 5, 16-6, 2. Ga. 11, 42-44; xv, 14; xvi, 3-4.

11, 1, 23-24. Teacher's fee, Ap. 1, 7, 19-22; 11, 10, 1. Ga. 11, 48.

in, 7; xiv, 28. Va. xiii, 40., Ba. 1, 3, 36, 44; 11, 28.

31-34; xiv, 28. Va. xiii, 40, 42. Ba. 1, 3, 33-34. Theft, definition of, Ap. 1, 28, 1-5. Ga. xii, 49-50.

Ga. xxiv, 10-12. Va. xx, 41- 42; xxvi, 6. Ba. 11, 1, 16-17; 2, 3, 10.

17528, 10-12. Ga. xii, 15-18, 43-45. Va.xix,38. Ba. 1, 18,18.

Times of distress, Ap. 1, 20, 10-21, 4; 11, 4, 25-27. Ga. vii; ix, 37. Va. 11, 22-39. Ba. 1, 3, 41-44; 4,16-21.

Tirthas, Va. ill, 26, 64-68. Ba. 1, 8, 14-16.

11, 2, 4, 26-29. Treasure-trove, Ga. x, 43-45. Va.

in, 13-14. Trimadhu, J Ap. 11, 17, 22. Ga. TrircaAiketa, [ xv, 28. Va. in, 19. Trisuparwa, ) Ba. n, 14, 2. Tulapurusha penance, Ba. iv, 5, 22. Twilight devotions. See Sandhya

Uddalaka penance, Va. xi, 76-77. Ugra caste, Ap. 1, 7, 20-21; 18, 1. Ga. iv, 16. Va. xvm, 8. Ba.

I, 16, 7, 10; 17,1, 5, 9, 11. Ukthya sacrifice, Ap. n, 7, 4. Ga.

vin, 20. Unma^aka hermits, Ba. in, 3, 9-10. Unnatural crime, Ap. 1, 26, 7. Ga.

xxv, 7. Va. xii, 22. Ba. iv, 1, Ar9; 2,13. Upadhyaya (sub-teacher), Ap. 1, 9,

21, 12 (note). Upanishad, Ap. 11, 5, 1. Ga. xix,

15; in, 10, 10. Upapataka crimes, Ga. xx, 17; xxi,

II, 2,12-14; iv, 1,7-8. Upavrit country, Ba. I, 2, 13. Ujanas, vol. ii, p. xlvi; vol. xiv, p. xli.

Ba. 11, 4, 26. Usurer, usury, Ap. 1, 18, 22; 27, 10;

Va^asaneyaka, vol. ii," p. xxv. Ap. 1, 17, 31. Va. xii, 31; xiv, 46.

Va#asaneyi-brahma«a, vol. ii, p. xxv; vol. xiv, p. xxxix. Ap. 1, 12, 3.

Vaidehaka caste, Ga. iv, 17, 20. Ba. 1, 16, 8; 17, 1, 10, 12.

2. Ba. 1, 16, 8, 10; 17, 1, 12. Vakvadeva sacrifice, Ap. 1, 13, 1; 11,

9-10. Va.xi,3. Ba. 11, 3,5,11; 6, 11, 1-2.

Vauvanara offering, Va. xxii, 10. Ba. 1, 2,15,17.

Vaijya caste, duties, occupations, and position, Ap. 1, 1, 3-5, 18, 21; 2, 36-38, 40; 3, 2, 6, 29; 5, 16; 14, 23, 28; 11, 4,

18, 25-27; 10, 7. Ga. 1, 11, 14-17, 21, 23-24, 26; x, 1, 42, 49 5 xiv, 3, 24. Va. 1, 24; II, 18-19, 22; in, 24, 28; xi, 51, 54, 57, 60, 63, 66-67, 70, 73. Ba. 1, 3, 9, 11, 15, 17; 10, 21; 16, 4; 18, 4; 20, 13-14; n, 4, 18.

16. Va. xxi, 2, 4. Vawja-brahmawa, vol. ii, p. xlvi. Vanga country, Ba. 1, 2, 14. Varshyaya«i, vol. ii, p. xxvi. Ap. I,

19, 5, 8; 28, 1. Vasish*/6a, Va. 11, 51; xxiv, 5; xxx,

pp. xi-xxviii. Vasso of Buddhists, vol. ii, p. Iv,

p. 191. Vayubhaksha hermits, Ba. in, 1, 9,

i4- Vayu-pura«a, vol. ii, p. xxix. Veda, authority of, Ap. 1, 1, 2, 13,

11; xxii, 34. Va. 1, 18; xx, 12. Ba. 1, 10, 26.

12. Va. xxii, 8-9; xxvii, 1-9. Ba. in, 10, 9-10.

— recitation of. See Veda-study. Vedanta, vol. ii, p. xxvii. Ga. xix,

1 2; Va. xxii, 9. Ba. in, 10, 10. Veda-study, duty of, Ap. n, 10, 4; 21,4. Ga. x, 1. Va. 11, 14, 16, 18; in, 1-12; Xi, 48. Ba. 1, 1, 10-14; 10,26-30; 11,18,24-25.

1-3. Ga. xvi, 1-2. Va. xiii, 1, 5-7. Ba. 1, 12, 16.

Veda-study, interruptions of, Ap. i, 9,11,11-38. Ga.i, 58-61; xvi, 5-49. Va. xiii, 8-40; xviii, 1 2- 13; xxiii, 36. Ba. 1, 21, 4-22.

13, 1; 15, 1; 18, 33; n, 5, 3; 21, 10522, 19. Ga. v, 4, 9; ix, 26. Ba. 11, 11, 1, 6-8. Vedotsarga, Ap. 1, 10, 2. Ga. xvi,

40. VigTzancrvara, vol. ii, p. xliii; vol.xiv,

p. xxv. Vindhya mountains, Va. 1, 9. Vijva^it sacrifice, Ga. v, 20. Ba. 11,

5,i9- Vows for the Veda, Ap. 1, 1 3, 9. Ga.

vm, 15. Vratapati-ishri, Va. xxn, 10. Ba. 1,

a 17,15. Vratyastoma, Ga. xix, 8. Va. xi,

79- Vr/shaparvan, Ba. 11, 4, 26. Vyahr/tis, vol. ii, p. xlviii. Ap. 1, 2,

3, Ga. 1, 51; xxv, 8. Va. xv, 6; xxiii, 23, 46, &c. Ba. I, 6, 6; II, 7, 2; 11, 6,&c.

Wages, lost, Va. xvi, 16. Waterpot, duty of carrying, Ba. 1, w 5,45 6; 7. Way, right of, Ap. 11, 11, 5-9. Ga.

Ba. 11, 6, 30. Weights. See Measures. Widow, Ga. xviii, 4-14; xxxviii,

Wife, duties and position of, Ap. 11, 1, 1; 14, 16-18; 27, 2-7; 29, 3-4. Ga. xviii, 1-3.

1, 28, 19; 11, 11, 12-14. Va. xiii, 49; xxi, 9-10. Ba. 11, 4, 6; iv, 1, 20. Wives, all mothers through one son, Va. xvii, 11.

I, 24-25. Ba. 1, 16, 2-5. See Adultery,Connubial intercourse, Husband, Marriage, Sudra caste.

Witnesses, Ap. 11, 11, 3; 29, 7-10. Ga. xiii, 1-25. Va. xvi, 10, 13-

14, 27-36. Ba. 1, 19, 7-16. Woman, duties and position, Ap. 1,

14,21,23, 30; 11, 11,7; 15, 10, 18; 26, 11; 29, 11, 15. Ga. xviii, 1-3. Va. in, 34; v, 1-2; xxvin, 1-9. Ba. 1, 8, 22-23;

xiv, 30; xxiii, 34; xxiv, 4-5. Va. iv, 37; v, 5-9; xxvin, 1-6.

Ya^ur-veda, Ga. xvi, 21. Va. xiii, 30. Ba. 11, 10, 14; iv, 3, 3; 5, 1.

— Black, vol. ii, pp. xi, xvi, xxxi. "< — White, vol. ii, p. xxxii.

xx, 2. Yamuna river, Va. 1, 12. Ba. 1, 2,

10. Yavana caste, vol. ii, p. lvi. Ga. iv,

21. Yayavaras, Ba. 11, 12, 1; 17, 3; in, 1,

1, 4, 16; iv, 5, 27. Yoga, Ap. 1, 23, 6. Va. xxv, 5-8.

ADDITIONS AND CORRECTIONS TO VOLS. II AND XIV.

Page xxxii, note i. Maitraya«iyas still exist in Gujarat, see Report on Sanskrit MSS. for 1879-80; Schroder, Maitrayawi Sawhita, pp. xxii-xxiii.

P. xxxii, 1. 1. Rao Saheb V. N. MaWlik, Vyavahara Mayukha and Yag-wavalkya, p. 300, has challenged the accuracy of my statement regarding the prevalence of the Apastamba Sakha in Bombay. He, however, admits that some Dejasthas and DravWas actually follow the Sakha. His dissent really refers to the Konkawasthas, the division to which he himself belongs. Among the latter those who originally were Apastambiyas have partly gone over to the Hairawyakejas. But in the old list of the Konkanastha families (see Elph. Coll. collection of 1867-68, Gl. xii, no. 5) which I procured from Mr. Limaye of Ash^e, the families which really are Apastambiyas are carefully enu- merated. Both in Pu«a and Bombay I have met with a number of Brahmans, who called themselves sometimes Dejasthas and some- times Konkawasthas, and were able and willing to recite portions of the Apastamba Sutras for a small consideration.

P. xxxvii, note 1. The date of the Kajika vritti has been shown by Pro- fessor Max M tiller to be about 650 a. d.

P. xlix, 1. 10, for Baudhayana 1, 1, 21, read Baudhayana I, 1, 2-6.

P. xlix, 1. 28, for Baudhayana I, 1, 17-24, read Baudhayana I, 1, 2, 1-8.

P. li, note 1, 1. 5 seqq., for Baudhayana in, 5, read Baudhayana III, 10.

P. 78, 1. 32 (Ap. 1, 9, 23, 28, note), for Baudhayana, Pr. 1, Adhy. 10, read Baudhayana I, 10, 19, 1.

P. 90, 1. 33 (Ap. 1, 10, 29, 9, note), for Baudhayana Pr. I, Adhy. 12, read Baudhayana 11, 1, 2, 18.

P. 176, 1. 20 (Ga. 1, 28, note), raz^Vasish^&aiii, 43.

P. 206, 1. 33 (Ga. vi, 5, note), for Manu III, 123, read Manu II, 123.

P. 210, 1. 18 (Ga. vii, 17), for others read for another.

P. 222, 1. 13 (Ga. IX, 61), read^ox shall he bathe, &c.

P. 254, 1. 9 (Ga. xv, 17), read Whosoever lives, &c.

P. 291, 1. 2-3, for Defiled by, &c, read Oh lust, I have been incontinent, incontinent, &c.; oh lust, I have committed evil, I have committed evil, oh lust, &c.

Vol. XIV. P. 24, 1. 25 (Va. in, 56, note),/or Baudhayana 1, 5, 52, read Baudhayana

P. 50, 1. 9 (Va. xi, 7). Govindasvamin on Baudhayana II, 7, 13, 3 gives

356 ADDITIONS AND CORRECTIONS TO VOLS. II AND XIV.

for pradataA the reading pra^ata^, '(newly) -confined women,' which seems to be the correct one. Owing to the peculiar Indian pro- nunciation of ga as a d mouille, da sometimes occurs by mistake for ga in Sanskrit MSS. In Prakrit words da is also sometimes the representative of ga.

P. 99, 1. 3 (Va. xix, 2 3), for pradata£ read pra#ata£, '(newly)-confined women.'

P. 102, 1. 12 (Va. xix, 48), read for a sacrificial session.

P. in, 1. 27 (Va. xxi, 6, note). The Siras text occurs Taitt. Ar. x, 35.

P. 122, 1. 19 (Va. xxiii, 39), dele which does not cause loss of caste.

P. 127, 1. 31 (Va. XXVI, S),for Manu LI, 251, read Manu XI, 251.

P. 206, 1. 19 (Ba. I, 11, 20, 12), for the sixth read the fifth.

P. 207, 1. 1 (Ba. I, 11, 20, 1 3), for the fifth read the sixth.

P. 223, 1. 33 (Ba. 11, 1, 2, 41, note), add at end: But the word refers to the numeration of the Krikkbra. penances, given Gautama xxvi, 20, and its occurrence shows that Baudhayana simply copied Gautama.

P. 267-268 (Ba. II, 8, 14, 7, note), dele note and substitute: 'The Agni- mukha is a term denoting the last of the offerings which precede the Pradhanahoma. See Baudhayana Gr/'hya-sutra I, 4, end, and 5.'

• ' BP g if**- P 1^ IS5* &F* *> V> - *<* • '• • % %

O *u >0 c9 <tf >~ ~ J3 % 'g 'g S <3 ©w^wWo^,^ ^S:S:h:[J:0

1 § 6 1 1 | 1 3 JS 1 1 1 ff •§ 1 ^ 1.& -s -3 -s -s

AT THE OXFORD UNIVERSITY PRESS WAREHOUSE, 7 PATERNOSTER ROW, LONDON.

(See also Clarendon Press Series, pp. 21, 24.)

Liddell, D.D., and Robert Scott, D.D. Sixth Edition, Revised and Augmented. 1870. 4to. cloth, iV. 16s.

A copious Greek-English Vocabulary, compiled

from the best authorities. 1850. 24mo. bound, 3s.

A Practical Introduction to Greek Accentuation,

by H. W. Chandler, M.A. Second Edition. 1881. 8vo. cloth, 1 os. 6d.

A Latin Dictionary, founded on Andrews' edi- tion of Freund's Latin Dictionary, revised, enlarged, and in great part rewritten by Charlton T. Lewis, Ph.D., and Charles Short,. LL.D., Professor of Latin in Columbia College, New York. 1879. 4to. cloth, 1 1. 5s.

The Book of Hebrew Roots, by Abu 51-Walld

Marwan ibn Janah, otherwise called Rabbi Yonah. Now first edited, with an Appendix, by Ad. Neubauer. 1875. 4to. cloth, 2/. 7s. 6d.

A Treatise on the use of the Tenses in Hebrew.

By S. R. Driver, M.A. Second Edition, Revised and Enlarged. 1 88 1. Extra fcap. 8vo. cloth, 7s. 6 d.

Hebrew Accentitation of Psalms, Proverbs, ana

fob. By William Wickes, D.D. 1881. Demy 8vo. stiff cover, 5s.

Thesatcrzcs Syriacus: collegerunt Quatremere,

Bernstein, Lorsbach, Arnoldi, Field: edidit R. Payne Smith, S.T.P.R.

Fasc. I-V. 1868-79. sm. fol. each, 1/. is.

Vol. I, containing Fasc. I-V. sm. fol. cloth, 5/. 5s.

A Practical Grammar of the Sanskrit Language,

arranged with reference to the Classical Languages of Europe, for the use of English Students, by Monier Williams, M.A., Boden Professor of Sanskrit. Fourth Edition, 1877. 8vo. cloth, 15s.

A Sanskrit-English Dictionary, Etymologically

and Philologically arranged, with special reference to Greek, Latin, German, Anglo-Saxon, English, and other cognate In do European Languages. By Monier Williams, M.A., Boden Professor of San- skrit. 1872. 4to. cloth, 4/. 14s. 6 d.

of the Maha-Bharata: the Sanskrit text, with a copious Vocabulary, and an improved version of Dean Milman's Translation, by Monier Williams, M.A. Second Edition, Revised and Improved. 1879. 8vo. cloth, 15s.

Sakuntala. A Sanskrit Drama, in seven Acts.

Edited by Monier Williams, M.A. Second Edition, 1876. 8vo. cloth, 2 is.

An Anglo-Saxon Dictionary, based on the MS.

Collections of the late Joseph Bosworth, D.D., Professor of Anglo- Saxon, Oxford. Edited and enlarged by Prof. T. N. Toller, M.A., Owens College, Manchester. (To be completed in four parts). Parts I and II. 4to. 15s. each. Just Published.

An Icelandic- English Dictionary, based on the

MS. collections of the late Richard Cleasby. Enlarged and com- pleted by G. Vigfusson. With an Introduction, and Life of Richard Cleasby, by G. Webbe Dasent, D.C.L. 1874. 4to. cloth,

whick is illustrated by comparison with Icelandic. Prepared in the form of an Appendix to the above. By W. W. Skeat, M.A., stitched, 2 s.

A Handbook of the Chinese Language. Parts

I and II, Grammar and Chrestomathy. By James Summers. 1863. 8vo. half bound, \l. 8s.

An Etymological Dictionary of the English

Language, arranged on an Historical Basis. By W. W. Skeat, M.A., Ellington and Bosworth Professor of Anglo-Saxon in the University of Cambridge. 1882. 4to. cloth, 2I. 4s.

English Language. By W. W. Skeat, M.A. 1882. Crown 8vo. cloth, 5s. 6d.

Heracliti Ephesii Reliquiae. Recensuit I. By- water, M.A. Appendicis loco additae sunt Diogenis Laertii Vita Heracliti, Particulae Hippocratei De Diaeta Libri Primi, Epistolae Heracliteae. 1877. 8vo. cloth, price 6s.

Homer: A Complete Concordance to the Odys- sey and Hymns of Homer; to which is added a Concordance to the Parallel Passages in the Iliad, Odyssey, and Hymns. By Henry Dunbar, M.D., Member of the General Council, University of Edinburgh. 1880. 4to. cloth, 1/. is.

Plato: The Apology, with a revised Text and

English Notes, and a Digest of Platonic Idioms, by James Riddell, M.A. 1878. 8vo. cloth, 8s. 6 d.

Plato: Philebus, with a revised Text and English

Notes, by Edward Poste, M.A. i860. 8vo. cloth, 7s. 6c?.

Plato: Sophistes and Politims, with a revised

' Text and English Notes, by L. Campbell, M.A. 1866. 8vo. cloth, 1 8s.

Plato: Theaetetus, with a revised Text and

English Notes, by,L. Campbell, M.A. New Edition in the Press. B 2

Plato: The Dialogues, translated into English,

with Analyses and Introductions, by B. Jowett, M.A., Regius Professor of Greek. A new Edition in 5 volumes, medium 8vo. 1875. cloth, 3/. 10s.

Plato: The Republic, translated into English,

with an Analysis and Introduction, "by B. Jowett, MA. Medium 8vo. cloth, 12s. 6d.

Edition of Professor Jowett's Translation of the Dialogues. By Evelyn Abbott, M.A. 1875. 8vo. paper covers, 25. 6d.

Thucydides: Translated into English, with In- troduction, Marginal Analysis, Notes, and Indices. By B. Jowett, M.A., Regius Professor of Greek. 2 vols. 1881. Medium 8vo. cloth, 1/. 12s.

The Holy Bible in the earliest English Versions,

made from the Latin Vulgate by John Wycliffe and his followers: edited by the Rev. J. Forshall and Sir F. Madden. 4 vols. 1850. Royal 4to. cloth, 3/. 3s.

Also reprinted from the above, with. Introduction and Glossary by *W. W. Skeat, M.A.

The New Testament in English, according to

the Version by John Wycliffe, about A.r>. 1380, and Revised by John Purvey, about a.d. i 388. Extra fcap. 8vo. cloth, 6s.

The Books of Job, Psalms, Proverbs, Eccle-

siastes, and the Song of Solomon: according to the Wyclifnte Version made by Nicholas de Hereford, about a.d. 1381, and Revised by John Purvey, about a.d. 1388. Extra fcap. 8vo. cloth, 3s. 6 d.

The Holy Bible: an exact reprint, page for

page, of the Authorized Version published in the year 161 1. Demy 4to. half bound, il. is.

Vetus Testamentum ex Versione Septuaginta

Interpretum secundum exemplar Vaticanum Romae editum. Accedit potior varietas Codicis Alexandrini. Tomi III. Editio Altera. i8mo. cloth, 1 8s.,

Origenis Hexaplorum quae supersunt; sive,

Veterum Interpretum Graecorum in totum Vetus Testamentum Fragmenta. Edidit Fridericus Field, A.M. 2 vols. 1867-18 74. 4to. cloth, 5Z. 5s.

Libri Psalmorum Versio antiqua Latina, cum

Paraphrasi Anglo-Saxonica. Edidit B. Thorpe, F.A.S. 1835. 8vo. cloth, 1 os. 6d.

Libri Psalmorum Versio antiqua Gallica e Cod.

MS. in Bibl. Bodleiana adservato, una cum Versione Metrica aiiisque Monumentis pervetustis. Nunc primum descripsit et edidit Franciscus Michel, Phil. Doct. i860. 8vo. cloth, 10s. 6d.

The Psalms in Hebrew without points. 1879.

Latin Vulgate, and the Authorised English Version; with an In- troduction, Critical Apparatus, and a Commentary. By William J. Deane, M.A., Oriel College, Oxford; Rector of" Ashen, Essex. Small 4to. cloth, 12s. 6d.

The Book of Tobit. A Chaldee Text, from a

unique MS. in the Bodleian Library; with other Rabbinical Texts, English Translations, and the Itala. Edited by Ad. Neubauer, M. A. 1878. Crown 8vo. cloth, 6s.

A Commentary on the Book of Proverbs. Attri- buted to Abraham Ibn Ezra. Edited from a Manuscript in the Bodleian Library by S. R. Driver, M.A. Crown 8vo. paper cover, 3s. 6d.

Horae Hebraicae et Talmudicae, a J. Lightfoot.

A new Edition, by R. Gandell, M.A. 4 vols. 1859. 8vo. cloth, 1/. is.

Novum Testamentum Graece. Antiquissimorum

Codicum Textus in ordine parallelo dispositi. Accedit collatio Codicis Sinaitici. Edidit E. H. Hansell, S.T.B. Tomi III. 1864. 8vo. half morocco, 2/. 1 2s. 6d.

Novum Testamenhcm Graece. Accedunt paral-

lela S. Scripturae loca, necnon vetus capitulorum notatio et canones Eusebii. Edidit Carolus Lloyd, S. T. P. R., necnon Episcopus Oxoniensis. i8mo. cloth, 3s.

The same on writing paper, with large margin, cloth, 10s.

Milliamim. i8mo. cloth, is. 6d. The same on writing paper, with large margin, cloth, 9s,

Evangelia Sacra Graece. fcap, 8vo. limp, is. 6d. The Greek Testament, with the Readings

adopted by the Revisers of the Authorised Version: —

(1) Pica type. Second Edition, with Marginal References,

(2) Long Primer type. Fcap. 8vo. cloth, 4s. 6d.

(3) The same, on writing paper, with wide margin, cloth, 15s.

Canon Muratorianus: the earliest Catalogue

of the Books of the New Testament. Edited with Notes and a Facsimile of the MS. in the Ambrosian Library at Milan, by S. P. Tregelles, LL.D. 1868. 4to. cloth, 10s. 6d.

St. Athanasius: Orations against the Arians.

With an Account of his Life by William Bright, D.D. 1873. Crown 8vo. cloth, 9s.

St. Athanasius: Historical Writings, according

to the Benedictine Text. With an Introduction by William Bright, D.D. 1881. Crown 8vo. cloth, 10s. 6d.

St. Augustine: Select Anti-Pelagian Treatises,

and the Acts of the Second Council of Orange. With an Intro- duction by William Bright, D.D. Crown 8vo. cloth, 9s.

The Canons of the First Four General Councils

of Nicaea, Constantinople, Ephesus, and Chalcedon. 1877. Crown 8vo. cloth, 2 s. 6d.

Notes on the' Canons of the First Four General

Councils. By William Bright, D.D. 1882. Crown 8vo. cloth, 5s. 6d.

Cyrilli Archiepiscopi Alexandrini in XII Pro-

phetas. Edidit P. E. Pusey, A.M. Tomi II. 1868. 8vo. cloth,

Cyrilli Archiepiscopi Alexandrini in D. yoannis

Evangelium. Accednnt Fragmenta Varia necnon Tractatus ad Tiberium Diaconum Duo. Edidit post Aubertum P. E. Pusey, A.M. Tomi III. 1872. 8vo. 2/. 5s.

Cyrilli Archiepiscopi Alexandrini Commentarii

in Lucae Evangelium quae supersunt Syriace. E MSS. apud Mus. Britan. edidit R. Payne Smith, A.M. 1858. 4to. cloth, xl. 2s.

The same, translated by R. Payne Smith, M.A.

Ephraemi Syri, Rabulae Episcopi Edesseni,

Balaei, aliorumque Opera Selecta. E Codd. Syriacis MSS. in Museo Britannico et Bibliotheca Bodleiana asservatis primus edidit J. J. Overbeck. 1865. 8vo. cloth, il. is.

Eusebius Ecclesiastical History, according to

the text of Burton, with an Introduction by William Bright, D.D. 1881. Crown 8vo. cloth, 8s. 6d.

Irenaeus: The Third Book of St. Irenaeus,

Bishop of Lyons, against Heresies. With short Notes and a Glossary by H. Deane, B.D., Fellow of St. John's College, Oxford. 1874. Crown 8vo. cloth, 5s. 6d.

Patrum Apostolicorum, S. Clementis Romani,

S. Ignatii, S. Polycarpi, quae supersunt. Edidit Guil. Jacobson, S.T.P.R. Tomi II. Fourth Edition, 1863. 8vo. cloth, 1/. is.

Socrates Ecclesiastical History, according to

the Text of Hussey, with an Introduction by William Bright, D.D. 1878. Crown 8vo. cloth, 7s. 6d.

Baedae Historia Ecclesiastica. Edited, with

English Notes, by G. H. Moberly, M.A. 1881. Crown 8vo. cloth, 1 os. 6d.

Bright (W., D.D.). Chapters of Early English

Burnet's History of the Reformation of the

Church of England. A new Edition. Carefully revised, and the Records collated with the originals, by N. Pocock, M.A. 7 vols. 1865. 8vo. Price reduced to il. 10s.

Councils and Ecclesiastical Documents relating

to Great Britain and Ireland. Edited, after Spelman and Wilkins, by A. W. Haddan, B.D., and W. Stubbs, MA., Regius Professor of Modern History, Oxford. Vols. I. and III. 1869-71. Medium 8vo. cloth, each ii. is.

Vol. II. Part I. 1873. Medium 8vo. cloth, 10s. 6d. Vol. II. Part II. 1878. Church of Ireland; Memorials of St. Patrick. Stiff covers, 3s. 6d.

Western. Edited, with Introduction, Notes, and a Liturgical Glossary. 1878. Crown 8vo. cloth, 10s. 6d.

An Appendix to the above. 1879. Crown 8vo. paper covers, is. 6d.

John, Bishop of Ephesus. The Third Part of

his Ecclesiastical History. [In Syriac] Now first edited by "William Cureton, MA. 1853. 4to- cloth, \l. 12s.

The same, translated by R. Payne Smith, M.A.

Monumenta Ritualia Ecclesiae Anglicanae. The

occasional Offices of the Church of England according to the old use of Salisbury the Prymer in English, and other prayers and forms, with dissertations and notes. By William Maskell, M.A. Second Edition. 1882. 3 vols. 8vo. cloth, 2I. 10s.

The Ancient Liturgy of the Church of England,

according to the uses of Sarum, York, Hereford, and Bangor, and the Roman Liturgy arranged in parallel columns, with preface and notes. By William Maskell, M.A. Third Edition. 1882. 8vo. cloth, 15s.

The Liturgy and Ritiial of the Celtic Church.

By F. E. Warren, B.D., Fellow of St. John's College, Oxford. 1 88 1. 8vo. cloth, 14s.

The Leofric Missal. By the same Editor. In

J52 7-1533- Mostly now for the first time printed from MSS. in the British Museum and other libraries. Collected and arranged by N. Pocock, M.A. 1870. 2 vols. 8vo. cloth, il. 16s.

Shirley (W. W.). Some Account of the Church

in the Apostolic Age. Second Edition, 1874. fcap. 8vo. cloth, 3s. 6d.

Stubbs (W.). Regis trtcm Sacrum Anglicamim.

An attempt to exhibit the course of Episcopal Succession in Eng- land. 1858. small 4to. cloth, 8s. 6d.

Butler s Works, with an Index to the Analogy.

Butler s Sermons. 8vo. cloth, $s. 6d. Btttlers Analogy of Religion. 8vo. cloth, 55-. 6d. Heurt ley's Collection of Creeds. 1858. 8vo.

Homilies appointed to be read in Chtirches.

Edited by J. Griffiths, M.A. 1859. 8vo. cloth, 7s. 6d.

Hooker s Works, with his Life by Walton, ar

ranged by John Keble, M.A. Sixth Edition, 1874. 3 vols. 8vo. th, 1 1. us.

Hookers Works; the text as arranged by John

Keble, M.A. 2 vols. 1875. 8vo. cloth, us.

Pearsons Exposition of the Creed. Revised

and corrected by E. Burton, D.D. Sixth Edition, 1877. 8vo. cloth, 1 os. 6d.

Waterland's Review of the Doctrine of the

Eucharist, with a Preface by the present Bishop of London. 1880. Crown 8vo. cloth, 6s. 6d.

Wheat lys Illustration of the Book of Common

Prayer. A new Edition, 1846. 8vo. cloth, 5 s.

Wyclif. A Catalogue of the Original Works

of/ohn Wyclif, by W. W. Shirley, D.D. 1865. 8vo. cloth, 3s. 6d.

Wyclif. Select English Works. By T. Arnold,

M.A. 3 vols. 1871. 8vo. cloth. Price reduced to \l. is.

Wyclif. Trialogus. With the Supplement now

first edited. By Gotthard Lechler. 1869. 8vo. cloth. Price reduced to p.

British Barrows, a Record of the Examination

of Sepulchral Mounds in various parts of England. By William Green well, M.A., F.S. A. Together with Description of Figures of Skulls, General Remarks on Prehistoric Crania, and an Appendix by George Rolleston, M.D., F.R.S. 1877. Medium 8vo. cloth, 25s.

Britton. A Treatise upon the Common Law of

England, composed by order of King Edward I. The French Text carefully revised, with an English Translation, Introduction, and Notes, by F. M. Nichols, M.A. 2 vols. 1865. Royal 8vo. cloth, \l. 1 6s.

Clarendon s (Edw. Earl of) History of the

Rebellion and Civil Wars in England. 7 vols. 1839. i8mo. cloth, 1/. is.

Rebellion and Civil Wars in England. Also his Life, written by himself, in which is included a Continuation of his History of the Grand Rebellion. With copious Indexes. In one volume, royal 8vo. 1842. cloth. i7. 2s.

Clintons Epitome of the Fasti Hellenici. 1 85 1.

Clintons Epitome of the Fasti Romani. 1854.

Conquest of England; its Causes and Results. In Six Volumes. 8vo. cloth, 5/. 9s. 6d.

Vols. I-II together, 3rd edition, 1877. il. 16s.

Vol. VI. Index. 1879. $vo- cloth, 10s. 6d.

Freeman {E. A). The Reign of William Rufns

and the Accession of Henry the First. 2 vols. 8vo. cloth, 1/. 16s.

Gascoigne s Theological Dictionary (" Liber

Veritatum "): Selected Passages, illustrating the condition of Church and State, 1403-1458. With an Introduction by James E. Thorold Rogers, M.P. Small 4to. cloth, 10s. 6d.

Magna Carta, a careful Reprint. Edited by

W. Stubbs, M.A., Regius Professor of Modern History. 1879. 4to. stitched, is.

Ola/. Passio et Mir acuta Beati Olavi. Edited

from a Twelfth-Century MS. in the Library of Corpus Christi College, Oxford, with an Introduction and Notes, by Frederick Metcalfe, M.A. Small 4to. stiff cover, 6s.

Protests of the Lords, including those which

have been expunged, from 1624 to 1874; with Historical Intro- ductions. Edited by James E. Thorold Rogers, M.A. 1875. 3 vols. 8vo. cloth, il. 2s.

Rogers s History of Agriculture and Prices in

Vols. I and II (1259-1400). 1866. 8vo. cloth, 2/. 2s. Vols. Ill and IV (1401-1582). 1882. 8vo. cloth, 2I. 10s.

Sturlunga Saga, including the Islendinga Saga

of Lawman Sturla Thordsson and other works. Edited by Dr. Gudbrand Vigfusson. In 2 vols. 1878. 8vo. cloth, 2/. 2s.

Two of the Saxon Chronicles parallel, with

Supplementary Extracts from the Others. Edited, with ^Intro- duction, Notes, and a Glossarial Index, by J. Earle, M.A. 1865. 8vo. cloth, 16s.

Statu ta Universitatis Oxoniensis. 1882. 8vo.

The Student" s Handbook to the University and

Colleges of Oxford. Sixth Edition. 1881. Extra fcap. 8vo. cloth, 2s. 6d.

Astronomical Observations made at the Uni- versity Observatory, Oxford, under the direction of C. Pritchard, M.A., Savilian Professor of Astronomy. No. I. 1878. Royal 8vo. paper covers, 3s. 6d.

Treatise on Infinitesimal Calculus. By Bartho- lomew Price, M.A., F.R.S., Professor of Natural Philosophy, Oxford. Vol. I. Differential Calculus. Second Edition, 8vo. cloth, 14s. 6d. Vol. II. Integral Calculus, Calculus of Variations, and Differential

Equations. Second Edition, 1865. 8vo. cloth, 18s. Vol. III. Statics, including Attractions; Dynamics of a Material

Particle. Second Edition, 1868. 8vo. cloth, 16s. Vol. IV. Dynamics of Material Systems; together with a chapter

on Theoretical Dynamics, by W. F. Donkin, M.A., F.R.S. 1862.

Rigaud 's Correspondence of Scientific Men of

the 17th Century, with Table of Contents by A. de Morgan, and Index by the Rev. J. Rigaud, M.A., Fellow of Magdalen College, Oxford. 2 vols. 1841-1862. 8vo. cloth, 18s. 6d.

Vesuvius. By John Phillips, M.A., F.R.S.,

Professor of Geology, Oxford. 1869. Crown 8vo. cloth, 10s. 6d.

Thames. By the same Author. 1871. 8vo. cloth, 21s.

Synopsis of the Pathological Series in the

Oxford Museum. By H. W. Acland, M.D., F.R.S., 1867. 8vo. cloth, 2s. 6d.

Thesaurus Entomologicus Hopeianus, or a De- scription of the rarest Insects in the Collection given to the University by the Rev. William Hope. By J. O. Westwood, M.A., F.L.S. With 40 Plates. 1874. Small folio, half morocco, 7/. 10s.

Text-Book of Botany, Morphological and Phy- siological. By Dr. Julius Sachs, Professor of Botany in the Uni- versity of Wiirzburg. A New Edition. Translated by S. H. Vines, M.A. Royal 8vo. 1/. us. 6d. Just Published.

yohannes Milller on Certain Variations in the

Vocal Organs of the Passeres that have hitherto escaped notice. Translated by F. J. Bell. B.A., and edited with an Appendix, by A. H. Garrod, M.A., F.R.S. With Plates. 1878. 4to. paper covers, 7s. 6d.

Bacoris Novum Orgamtm. Edited, with Eng- lish notes, by G. W. Kitchin, M.A. 1855. 8vo. cloth, 9s. 6d.

W. Kitchin, M.A. 1855. 8vo. cloth, 9s. 6d. (See also p. 37.)

The Works of George Berkeley, D.D., formerly

Bishop of Cloyne; including many of his writings hitherto un- published. With Prefaces, Annotations, and an Account of his Life and Philosophy, by Alexander Campbell Fraser, M.A. 4 vols. 1 8 71. 8vo. cloth, 2/. 18s.

The Life, Letters, &c. 1 vol. cloth, 165. See also p. 37.

The Logic of Hegel; translated from the En- cyclopaedia of the Philosophical Sciences. With Prolegomena by William Wallace, M.A. 1874. 8vo. cloth, 14s.

Smith's Wealth of Nations, A new Edition,

with Notes, by J. E. Thorold Rogers, M.A. 2 vols. 1880. cloth, 21s.

A Course of Lectures on Art, delivered before

the University of Oxford in Hilary Term, 1870, by John Ruskin, M.A., Slade Professor of Fine Art. 8vo. cloth, 6s.

Aspects of Poetry; being Lectures delivered

at Oxford by John Campbell Shairp, LL.D., Professor of Poetry, Oxford. Crown 8vo. cloth, 10s. 6d.

A Critical Account of the Drawings by Michel

Angelo and Raffaello in the University Galleries, Oxford. By J. C. Robinson, F.S.A. 1870. Crown 8vo. cloth, 4s.

Catalogue of the Castellani Collection of Anti-

quities in the University Galleries, Oxford. By W. S. W. Vaux, M.A., F.R.S. Crown 8vo. stiff cover, is.

Translated by various Oriental Scholars, and edited by

Vol. I. The Upanishads. [Translated by F. Max

Muller.] Part I. The A^andogya-upanishad, The Talavakara- upanishad, The Aitareya-arawyaka, The Kaushitaki-brahmawa- upanishad, and The Va^asaneyi-sawhita-upanishad. 8vo. cloth, i os. 6d.

Vol. II. The Sacred Laws of the Aryas, as taught

in the Schools of Apastamba, Gautama, VasishMa, and Baudhayana. [Translated by Prof. Georg Biihler.] Part I, Apastamba and Gautama. 8vo. cloth, ios. 6d.

Vol. III. The Sacred Books of China. The Texts

of Confucianism. [Translated by James Legge.] Part I. The Shu King, The Religious portions of the Shih King, and The Hsiao King. 8vo. cloth, 1 2s. 6d.

Vol. IV. The Vendidad. Translated by James

Vol. V. The Bundahis, Bahman Yas/, and Shdyast-

l&Sh&yast. Pahlavi Texts, Part I. Translated by E. W. West. 8vo. cloth, 12s. 6d.

Vols. VI and IX. The QuSdn. Parts I and II.

Translated by Professor E. H. Palmer. 8vo. cloth, 21s.

Vol. VII. The Lnstittites of Vishnu. Translated

by Professor Julius Jolly. 8vo. cloth, ios. 6d.

Vol. VIII. The Bhagavadgita, Sanatsngdtiya, and

Aniigita. Translated by Kashinath Trimbak Telang. 8vo. cloth, ios. 6d.

Vol. X. The Dhammaflada, translated by Professor

F. Max Muller; and The Sutta Nifidta, translated by Professor Fausboll; being Canonical Books of the Buddhists. 8vo. cloth, ios. 6d.

Vol. XI. The Mahdparinibbdna Sntta, The Tevigga

Sutta, The Mah&sudassana Sutta, The Dhamma-Kakkapfiavattana Sutta. Translated by T. W. Rhys Davids. 8vo. cloth, ios. 6 d.

Vol. XII. The Satapatha-Brdhmana. Translated

by Professor Eggeling. Vol. I. 8vo. cloth, 12s. 6d.

Vol. XIII. The Pdtimokkha. Translated by T. W.

Rhys Davids. The Mahavagga, Part I. Translated by Dr. H. Oldenberg.

Vol. XVI. The Yi King, with an Appendix on the

Philosophy of the Scholars of the Sung dynasty, professedly derived from the Yi. Translated by James Legge.

The following Volumes are in the Press: —

Vol. XIV. The Sacred Laws of the Aryas, as taught

in the Schools of VasishMa and Baudhayana. Translated by Pro- fessor Georg Biihler.

Vol. XV. The Upanishads. Part II. Translated

Vol. XVII. The Mahdvagga, and YLullavagga. Part

II. Translated by T. W. Rhys Davids and Dr. H. Oldenberg.

Vol. XVIII. The Dddistdn-i Dinik, and Epistles of

Mdmtskihar. Pahlavi exts, Part II. Translated by E. W. West.

Vol. XIX. The Fo-sho-hing-tsan-king. Translated by

Vol. XX. The Vdyu-Purdna. Translated by Professor

Bhandarkar, of Elphinstone College, Bombay.

Vol. XXI. The Saddharma-pimdarzka. Translated by

Vol. XXII. The Akdrdnga-SiUra. Translated by

Classical Series. Vol. I. Part I. The English

Manuscripts of the Nicomachean Ethics, described in relation to Bekker's Manuscripts and other Sources. By J. A. Stewart, M.A., Classical Lecturer, Christ Church. Small 4to. 3s. 6d.

Classical Series. Vol. I. Part II. Nonius Mar-

cellus, de Compendiosa Doctrina, Harleian MS. 2719. Collated by J. H. Onions, M.A., Senior Student of Christ Church. Small 4to. 3s. 6d.

Semitic Series. Vol. I. Part I. Commentary on

Ezra and Nehemiah. By Rabbi Saadiah. Edited by H.J. Matthews, M.A., Exeter College, Oxford. Small 4to. 3s. 6d.

Aryan Series. Vol. I. Part I. Buddhist Texts

from Japan. Edited by F. Max Midler. Small 4to. 3s. 6d.

Mediaeval and Modern Series. Vol. I. Part I. Sinonoma Bartholomei; A Glossary from a Fourteenth-Century MS. in the Library of Pembroke College, Oxford. Edited by J. L. G. Mowat, MA., Fellow of Pembroke College. Small 410. 3s. 6c?.

The Delegates of the Clarendon Press having undertaken the publication of a series of works, chiefly educational, and entitled the Ctanfom Ijnag %zm$, have published, or have in preparation, the following.

Those to which prices are attached are already published; the others are in preparation.

A First Reading Book. By Marie Eichens of

Berlin; and edited by Anne J. Clough. Extra fcap. 8vo. stiff covers, 4c?.

Children. Extra fcap. 8vo. stiff covers, 6d.

Classes. Extra fcap. 8vo. stiff covers, 6d.

An Elementary English Grammar and Exercise

Book. By O. W. Tancock, M.A., Head Master of Norwich School. Second Edition. Extra fcap. 8vo. cloth, is. 6d.

Lower Forms in Classical Schools. By O. W. Tancock, M.A., Head Master of Norwich School. Third Edition. Extra fcap. 8vo. cloth, 3s. 6d.

Typical Selections from the best English Writers,

with Introductory Notices. Second Edition. In Two Volumes. Extra fcap. 8vo. cloth, 3s. 6d. each.

Vol. J. Latimer to Berkeley. Vol. II. Pope to Macaulay.

The Philology of the English Tongue. By J.

Earle, M.A., formerly Fellow of Oriel College, and Professor of Anglo-Saxon, Oxford. Third Edition. Extra fcap. 8vo. cloth, 7s. 6d.

A Book for the Beginner in Anglo-Saxon. By

John Earle, M.A., Professor of Anglo-Saxon, Oxford. Second Edition. Extra fcap. 8vo. cloth, 2s. 6d.

An Anglo-Saxon Reader. In Prose and Verse.

With Grammatical Introduction, Notes, and Glossary. By Henry Sweet, M.A. Third Edition. Extra fcap. 8vo. cloth, 8s. 6d.

An Anglo-Saxon Primer, with Grammar, Notes,

and Glossary. By the same Author. Extra fcap. 8vo. cloth, 2s. 6d.

of Dr. R. M. White. Edited by Rev. R. Holt, M.A. 1878. 2 vols. Extra fcap. 8vo. cloth, 21s.

Specimens of Early English. A New and Re- vised Edition. With Introduction, Notes, and Glossarial Index. By R. Morris, LL.D., and W. W. Skeat, M.A.

Part I. From Old English Homilies to King Horn (a.d. 1150 to a.d. 1300). Extra fcap. 8vo. cloth, 9s.

Part II. From Robert of Gloucester to Gower (a.d. 1298 to a.d. 1393). Second Edition. Extra fcap. 8vo. cloth, 7s. 6d.

Specimens of English Literature, from the

'Ploughmans Crede' to the 'Shepheardes Calender' (a.d. 1394 to a.d. 1579). With Introduction, Notes, and Glossarial Index. By W. W. Skeat, M.A. Extra fcap. 8vo, cloth, 7s. 6d.

The Vision of William concerning Piers the

Plowman, by William Langland. Edited, with Notes, by W. W. Skeat, M.A. Third Edition. Extra fcap. 8vo. cloth, 4s. 6d.

Chaucer. The Prioresses Tale; Sir Thopas;

The Monkes Tale; The Clerkes Tale; The Squieres Tale, &c. Edited by W. W. Skeat, M.A. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d.

The Pardoneres Tale; The Second Nonnes Tale; The Chanouns Yemannes Tale. By the same Editor. Extra fcap. 8vo. cloth, 4s. 6 d. (See also p. 19.)

Old English Drama. Marlowe s Tragical His- tory of Dr. Faustus, and Greene's Honourable History of Friar Bacon and Friar Bungay. Edited by A. W. Ward, MA., Professor of History and English Literature in Owens College, Manchester. 1878. Extra fcap. 8vo. cloth, 5s. 6d.

Notes, &c. By O. W. Tancock, M.A., Head Master of Norwich School. Extra fcap. 8vo. cloth, 3s.

Shakespeare. Hamlet. Edited by W. G. Clark,

MA., and W. Aldis Wright, M.A. Extra fcap. 8vo. stiff covers, 2s.

Aldis Wright, M.A. Extra fcap. 8vo. stiff covers.

As You Like It, is. 6d. A Midsummer Night's Dream, is. 6d.

Richard the Third, 2s. 6d. Henry the Fifth, 2s.

Twelfth Night. In the Press. (For other Plays, see p. 19.)

Milton. Areopagitica. With Introduction and

Notes. By J. W. Hales, M.A., late Fellow of Christ's College, Cambridge. Second Edition. Extra fcap. 8vo. cloth, 3s. -

Locke s Conduct of the Understanding. Edited,

with Introduction, Notes, &c, by T. Fowler, M.A., Professor of Logic in the University of Oxford. Extra fcap. 8vo. cloth, as.

Addison. Selections from Papers in the Spec- tator. With Notes. By T. Arnold, MA., University College. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d.

Peace with the Regicide Directory of France. Edited, with In- troduction and Notes, by E. J. Payne, MA. Extra fcap. 8vo. cloth, 5s. (See also p. 20.)

Goldsmith. The Deserted Village, id. Gray. Elegy and Ode on Eton College. 2d. Johnson. Vanity of Human Wishes. With

Lycidas, $d. L' Allegro, 3d. II Penseroso, 40?. Comus, 6d. Samson Agonistes, 6d.

Scott. Lay of the Last Minstrel. Introduction

and Canto I, with Preface and Notes by W. Minto, M.A. 6c?.

Designed to meet the wants of Students in English Litera- ture, by the late Rev. J. S. BREWER, M.A., of Queen's College, Oxford, and Professor of English Literature at King's College, London.

i. Chaucer. The Prologtie to the Canterbury

Tales; The Knightes Tale; The Nonne Prestes Tale. Edited by R. Morris, Editor of Specimens of Early English, &c, &c. Sixth Edition. Extra fcap. 8vo. cloth, 2s. 6d. (See also p. 17.)

2. Spenser 's Faery Queene. Books I and II.

Designed chiefly for the use of Schools. With Introduction, Notes, and Glossary. By G. W. Kitchin, M.A.

Book I. Eighth Edition. Extra fcap. 8vo. cloth, 2s. 6d.

Book II. Sixth Edition. Extra fcap. 8vo. cloth, 2s. 6d.

3. Hooker. Ecclesiastical Polity, Book L. Edited

by R. W. Church, M.A., Dean of St. Paul's; formerly Fellow of Oriel College, Oxford. Second Edition. Extra fcap. 8vo. cloth, 2s.

4. Shakespeare. Select Plays. Edited by W.

G. Clark, M.A., Fellow of Trinity College, Cambridge; and W. Aldis Wright, M.A., Trinity College, Cambridge. Extra fcap. 8vo. stiff covers.

I. The Merchant of Venice, is. II. Richard the Second, is. 6d. III. Macbeth, is. 6d. (For other Plays, see p. 18.) C 2

I. Advancement of Learning. Edited by W. Aldis Wright, M.A. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. II. The Essays. With Introduction and Notes. By J. R. Thursfield, MA., Fellow and formerly Tutor of Jesus College, Oxford.

6. Milton. Poems. Edited by R. C. Browne,

M.A. 2 vols. Fourth Edition. Extra fcap. 8vo. cloth, 6s. 6d. Sold separately, Vol. I. 4s.; Vol. II. 3s. (See also p. 19.)

Death of Oliver Cromwell; Astrgea Redux; Annus Mirabilis; Absalom and Achitophel; Religio Laici; The Hind and the Panther. Edited by W. D. Christie, M.A. Second Edition. Extra fcap. 8vo. cloth, 3s. 6d.

Abounding, Relation of the Imprisonment of Mr. John Bunyan. Edited, with Biographical Introduction and Notes, by E. Venables, M.A. 1879. Extra fcap. 8vo. cloth, 5s.

Mark Pattison, B.D., Rector of Lincoln College, Oxford.

I. Essay on Man. Sixth Edition. Extra fcap. 8vo. is. 6d. II. Satires and Epistles. Third Edition. Extra fcap. 8vo. 2s.

10. ^0 Anson. Passe las; Lives of Pope and

Dryden. Edited by Alfred Milnes, B.A. (London), late Scholar of Lincoln College, Oxford. Extra fcap. 8vo. cloth, 4s. 6d.

11. Burke. Select Works. Edited, with In- troduction and Notes, by E. J. Payne, M.A., of Lincoln's Inn, Barrister-at-Law, and Fellow of University College, Oxford.

I. Thoughts on the Present Discontents; the two Speeches on America. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. II. Reflections on the French Revolution. Second Edition. Extra fcap. 8vo. cloth, 5s. (See also p. 18.)

12. Cowper. Edited, with Life, Introductions,

and Notes, by H. T. Griffith, B.A., formerly Scholar of Pembroke College, Oxford.

I. The Didactic Poems of 178?, with Selections from the Minor Pieces, a.d. i 779-1 783. Extra fcap. 8vo. cloth, 3s. II. The Task, with Tirocinium, and Selections from the Minor Poems, a.d. 1 784-1 799. Extra fcap. 8vo. cloth, 3s.

Allen, M.A., Head Master of Perse Grammar School, Cambridge. Third Edition, Revised and Corrected. Extra fcap. 8vo. cloth, 2s. 6d.

Author. Third Edition. Extra fcap. 8vo. cloth, 2s. 6d.

A Second Latin Exercise Book. By the same

Anglice Reddenda, or Easy Extracts, Latin and

Greek, for Unseen Translation. By C. S. Jerram, M.A. Second Edition, Revised and Enlarged. Extra fcap. 8vo. cloth, 2s. 6d.

Passages for Translation into Latin. For the

use of Passmen and others. Selected by J. Y. Sargent, M.A., Fellow and Tutor of Magdalen College, Oxford. Fifth Edition. Extra fcap. 8vo. cloth, 2s. 6d.

Third Edition. Extra fcap. 8vo. cloth, 2s.

Second L atin Reader. I n Preparation. Caesar. The Commentaries (for Schools). With

Notes and Maps. By Charles E. Moberly, M.A.

Part I. The Gallic War. Third Edition. Extra fcap. 8vo.

cloth, 4s. 6d. Part II. The Civil War. Extra fcap. 8vo. cloth, 3s. 6 d. The Civil War. Book I. Extra fcap. 8vo. cloth, 2s.

Cicero. Selection of interesting and descrip- tive passages. With Notes. By Henry Walford, M.A. In three Parts. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. Each Part separately, limp, is. 6c?.

Part I. Anecdotes from Grecian and Roman History.

Part II. Omens and Dreams: Beauties of Nature.

Cicero. Selected Letters (for Schools). With

Notes..By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. 8vo. cloth. 3s.

Cicero. Select Orations (for Schools). With

Notes. By J. R. King, M.A. Extra fcap. 8vo. cloth, 2s. 6d.

Browning, M.A. Second Edition. Extra fcap. 8vo. cloth, 2s. 6d.

Livy. Selections (for Schools). With Notes

and Maps. By H. Lee-Warner, M.A. Extra fcap. 8vo. In Parts, limp, each is. 6d.

Notes. By A. R. Cluer, B.A. Extra fcap. 8vo. cloth, 3s. 6d.

Ovid. Selections for the use of Schools. With

Introductions and Notes, and an Appendix on the Roman Calendar. By W. Ramsay, M.A. Edited by G. G. Ramsay, M.A,, Professor of Humanity, Glasgow. Second Edition. Extra fcap. 8vo. cloth, 5s. 6d.

Pliny. Selected Letters (for Schools). With

Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. 8vo. cloth, 3s.

Catulli Veronensis Liber. Iterum recognovit,

apparatum criticum prolegomena appendices addidit, Robinson Ellis, A.M. 1878. Demy 8vo. cloth, 16s.

Catulli Veronensis Carmina Selecta, secundum

recognitionem Robinson Ellis, A.M. Extra fcap. 8vo. cloth, 3s. 6d.

Notes, by A. S. Wilkins, M.A., Professor of Latin, Owens College, Manchester.

Book I. 1879. 8vo. cloth, 6s. Book II. 1881. 8vo. cloth, 5s.

Cicero s Philippic Orations. With Notes. By

J. R. King, M.A. Second Edition. 1879. 8vo. cloth, 10s. 6d.

Cicero. Select Letters. With English Intro- ductions, Notes, and Appendices. By Albert Watson, M.A. Third Edition. 1881. Demy 8vo. cloth, 18s.

Cicero. Select Letters. Text. By the same

Cicero pro Cluentio. With Introduction and

Notes. By W. Ramsay, MA. Edited by G. G. Ramsay, M.A. Extra fcap. 8vo. cloth, 3s. 6d.

The Odes, Carmen Seculare, and Epodes. By Edward C. Wick- ham, M.A., Head Master of Wellington College. Second Edition. 1877. Demy 8vo. cloth, 12s.

Horace. A reprint of the above, in a size

suitable for the use of Schools. Extra fcap. 8vo. cloth, 5s. 6d.

Livy, Book I. With Introduction, Historical

Examination, and Notes. By J. R. Seeley, M.A., Regius Professor of Modern History, Cambridge. Third Edition. 1881. 8vo. cloth, 6s.

Codicibus Edidit. Scholia Vetera Commentarium cum Prolego- menis Appendice Indice addidit, R. Ellis, A.M. Demy 8vo. cloth, 10s. 6c?.

and Commentary. By John Conington, M.A. Edited by Henry Nettleship, M.A. Second Edition. 1874. 8vo. cloth, 7s. 6d.

Virgil. With Introduction and Notes, by T. L.

Papillon, M A., Fellow of New College, Oxford. Two vols, crown 8vo. cloth, 10s. 6d.

Selections from the less known Latin Poets. By

North Pinder, M.A. 1869. Demy 8vo. cloth, 15s.

With Introductions and Notes. 1874. By John Wordsworth, M.A. 8vo. cloth, 1 8s.

Vergil: Suggestions Introductory to a Study

of the Aeneid. By H. Nettleship, M.A. 8vo. sewed, is. 6d.

Ancient Lives of Vergil; with an Essay on the

Poems of Vergil, in connection with his Life and Times. By H. Nettleship, M.A. 8vo. sewed, 2s.

The Roman Satura: its original form in con- nection with its literary development. By H. Nettleship, M.A. 8vo. sewed, is.

T. L. Papillon, M.A., Fellow and Lecturer of New College. Second Edition. Crown 8vo. cloth, 6s.

William Young Sellar, M.A., Professor of Humanity in the Uni- versity of Edinburgh. Virgil. 1877. 8 vo. cloth, 14s.

The Roman Poets of the Republic. By the same

Author. New Edition, Revised and Enlarged. 1881. 8vo. cloth, 14s.

A Greek Primer, for the use of beginners in

that Language. By the Right Rev. Charles Wordsworth, D.C.L. Bishop of St. Andrews. Sixth Edition, Revised and Enlarged Extra fcap. 8vo. cloth, is. 6d.

Scholarum. Auctore Carolo Wordsworth, D C.L. Twentieth Edition 1882. 1 2mo. cloth, 4s.

A Greek-English Lexicon, abridged from Liddell

and Scott's 4V0. edition, chiefly for the use of Schools. Nineteenth Edition. Carefully Revised throughout. 1880. Square i2mo. cloth, 7s. 6d.

Greek Verbs, Irregular and Defective; their

forms, meaning, and quantity; embracing all the Tenses used by Greek writers, with references to the passages in which they are found. By W. Veitch. Fourth Edition. Crown 8vo. cloth, 10s. 6d.

The Elements of Greek A ccentuation (for Schools):

abridged from his larger work by H. W. Chandler, M.A., Waynflete Professor of Moral and Metaphysical Philosophy, Oxford. Extra fcap. 8vo. cloth, is. 6d.

M.L., formerly Fellow of St. John's College, Cambridge, Second Classical Master at the City of London School. Extra fcap. 8vo. cloth, 2s. 6d.

Third Greek Reader. In Preparation. Fourth Greek Reader; being Specimens of

Greek Dialects. With Introductions and Notes. By W. W. Merry, M.A., Fellow and Lecturer of Lincoln College. Extra fcap. 8vo. cloth, 4s. 6d.

from Greek Epic and Dramatic Poetry, with Introductions and Notes. By Evelyn Abbott, M.A., Fellow of Balliol College. Extra fcap. 8vo. cloth, 4s. 6d. Part II. By the same Editor. In Preparation.

The Golden Treasury of Ancient Greek Poetry;

being a Collection of the finest passages in the Greek Classic Poets, with Introductory Notices and Notes. By R. S. Wright, M.A., Fellow of Oriel College, Oxford. Extra fcap. 8vo. cloth, 8s. 6d.

A Golden Treasury of Greek Prose, being a

collection of the finest passages in the principal Greek Prose Writers, with Introductory Notices and Notes. By R. S. Wright, M.A., and J. E. L. Shadwell, M.A. Extra fcap. 8vo. cloth, 4s. 6d.

Aeschylus. Prometheus Bound (for Schools).

With Introduction and Notes, by A. 0. Prickard, M.A., Fellow of New College. Extra fcap. 8vo. cloth, 26,

and Notes by Arthur Sidgwick, M.A., Tutor of Corpus Christi College, Oxford; late Fellow of Trinity College, Cambridge, and Assistant Master of Rugby School. Extra fcap. 8vo. cloth, 3s.

Aeschylus. The Choephoroe. With Introduction

Aristophanes. In Single Plays, edited, with

English Notes, Introductions, &c, by W. W. Merry, M.A. Extra fcap. 8vo.

Ai'rian. Selections (for Schools). With Notes.

By J. S. Phillpotts, B.C.L., Head Master of Bedford School.

Cedes. Tabula. With Introduction and Notes

by C. S. Jerram, M.A. Extra fcap. 8vo. cloth, 2s. 6d.

Euripides. Alcestis (for Schools). By C. S.

Jerram, M.A. Extra fcap. 8vo. cloth, is. 6d.

Eitripides. Helena. Edited with Introduction,

Notes, and Critical Appendix, for Upper and Middle Forms. By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, 3s.

Herodotus. Selections from. Edited, with In- troduction, Notes, and a Map, by W. W. Merry, M.A., Fellow and Lecturer of Lincoln College. Extra fcap. 8vo. cloth, 2s. 6d.

Homer. Odyssey, Books I-XII (for Schools).

By W. W. Merry, M.A. Twenty-fourth Thousand. Extra fcap. 8vo. cloth, 4s. 6d.

Schools). By the same Editor. Extra fcap. 8vo. cloth, 5s.

D. B. Monro, M.A. Extra fcap. 8vo. cloth, 2s.

Introduction and Notes. By Herbert Hailstone, M.A., late Scholar of St. Peter's College, Cambridge. Extra fcap. 8vo. cloth, is. 6d. each.

C. S. Jerram, M.A. Extra fcap. 8vo. cloth, is. 6d.

Plato. Selections (for Schools). With Notes.

By B. Jowett, M.A., Regius Professor of Greek; and J. Purves, M.A., Fellow and late Lecturer of Balliol College, Oxford. In the Press.

1 Sophocles. In Single Plays, with English Notes,

&c. By Lewis Campbell, M.A., Professor of Greek in the Univer- sity of St. Andrew's, and Evelyn Abbott, M.A., Balliol College, Oxford. Extra fcap. 8vo. limp.

Oedipus Tyrannus. New and Revised Edition. 2s.

Oedipus Coloneus, Antigone, is. gd. each.

Ajax, Electra, Trachiniae, Philoctetes, 2s. each.

Sophocles. Oedipus Rex: Dindorf's Text, with

Notes by the present Bishop of St. David's. Ext. fcap. 8vo. limp, is. 6d.

H. Kynaston, M.A. (late Snow), Head Master of Cheltenham College. Third Edition. Extra fcap. 8vo. cloth, 4s. 6d.

Xenophon. Easy Selections (for Junior Classes).

With a Vocabulary, Notes, and Map. By J. S. Phillpotts, B.C.L., and C. S. Jerram, M.A. Third Edition. Extra fcap. 8vo. cloth, 3s. 6d.

Xenophon. Selections (for Schools). With Notes

and Maps. By J. S. Phillpotts. B C.L., Head Master of Bedford School. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6d.

and Map. By C. S. Jerram, MA. Extra fcap. 8vo. cloth, 2s.

Aristotles Politics. By W. L. Newman, M.A.,

Aristotelian Studies. I. On the Structure of

the Seventh Book of the Nicomachean Ethics. By. J. C. Wilson, M.A., Fellow of Oriel College, Oxford. 1879. Medium 8vo. stiff, 5s.

Demosthenes and Aeschines. The Orations of

Demosthenes and iEschines on the Crown. With Introductory Essays and Notes. By G. A. Simcox, M.A., and W. H. Simcox, M.A. 1872. 8vo. cloth, 12s.

English Notes, Appendices, etc. By W. W. Merry, M.A., and the late James Riddell, M.A. 1876. Demy 8vo. cloth, 16s.

Homer. Iliad. With Introduction and Notes.

By D. B. Monro, M.A., Vice-Provost of Oriel College, Oxford. Preparing.

A Grammar of the Homeric Dialect. By D. B.

Monro, M.A., Fellow of Oriel College. Demy 8vo. cloth, 10s. 6d. Just Published.

English Notes and Introductions, by Lewis Campbell, M.A., Pro- fessor of Greek, St. Andrews, formerly Fellow of Queen's College, Oxford. 2 vols.

Vol. I. Oedipus Tyrannus. Oedipus Coloneus. Antigone. Second Edition. 1879. Svo. cloth, 16s.

Vol. II. Ajax. Electra. Trachiniae. Philoctetes. Fragments 188 1. Svo. cloth, 1 6s.

Sophocles. The Text of the Seven Plays. By

the same Editor. Extra fcap. 8vo. cloth, 4s. 6d.

A Manual of Greek Historical Inscriptions.

By E. L. Hicks, M.A., formerly Fellow and Tutor of Corpus Christi College, Oxford. Demy 8vo. cloth, 10s, 6d.

Language, with a Preface on the Principles of French Etymology. By A. Brachet. Translated into English by G. W. Kitchin, M.A. Second Edition. Crown 8vo. cloth, 7s. 6d.

Bracket's Historical Grammar of the French

Language. Translated into English by G. W. Kitchin, M.A. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6d.

George Saintsbury, M.A. Crown Svo. cloth, 105. 6d.

Specimens of French Liter atiire, from Villon to

Hugo. Selected and arranged by the same Editor. Preparing.

*A Primer of French Liter attire. By the same

Author. Extra fcap. 8vo. cloth, 2s. French Classics, Edited by GTJSTAVE MAS SON, B.A.

Cor nei lies Cinna, and Molieres Les Femmes

Savantes. With Introduction and Notes. Extra fcap. 8vo. cloth, 2 s. 6 d.

Racine s Andromaque, and Corneilles Le Men-

teur. With Louis Racine's Life of his Father. Extra fcap. Svo. cloth, 2s. 6d.

Molieres Les Fourberies de Scapin, and Ra- cine's Athalie. With Voltaire's Life of Moliere. Extra fcap. Svo. cloth, 2s. 6d.

Selections from the Correspondence of Madame

de Sevigne and her chief Contemporaries. Intended more especially for Girls' Schools. Extra fcap. 8vo. cloth, 3s.

Voyage autour de ma Chambre, by Xavier de

Maistre; Ourika, by Madame de Duras; La Dot de Suzette, by. Fievee; Les Jumeaux de l'Hotel Corneille. by Edmond About; Mesaventures d'un Ecolier, by Rodolphe Topffer. Extra fcap. Svo. cloth, 2s. 6d.

prat's Le Grondeur. Extra fcap. Svo. cloth, 2s. 6d.

Louis XIV and his Contemporaries; as de- scribed in Extracts from the best Memoirs of the Seventeenth Century. With English Notes, Genealogical Tables, &c. Extra fcap. 8vo. cloth, 2s. 6d.

IiANGE'S German Course. By HERMAN N LANGE, Teacher of Modern Languages, Manchester:

The Germans at Home; a Practical Introduc- tion to German Conversation, with an Appendix containing the Essentials of German Grammar, Second Edition. 8vo. cloth, 2 s. 6d.

a Reading Book, and a Handbook of German Conversation. 8vo. cloth, 7s. 6d.

This • Grammar » is a reprint of the Grammar contained in « The German Manual,' and, in this separate form, is in- tended for the use of Students who wish to make them- selves acquainted with German Grammar chiefly for the purpose of being able to read German books.

German Composition; Extracts from English

and American writers for Translation into German, with Hints for Translation in footnotes. In the Press.

Lessings Laokoon. With Introduction, Eng- lish Notes, etc. By A. Hamann, Phil. Doc, MA. Extra fcap. 8vo. cloth, 4s. 6d.

Wilhelm Tell. A Drama. By Schiller. Trans- lated into English Verse by E. Massie, M.A. Extra fcap. 8vo. cloth, 5s.

Also, Edited by C. A. BTJCHHEIM,.Phil. Doc, Professor in King's College, London:

Goethe s Egmont. With a Life of Goethe, &c.

Third Edition. Extra fcap. 8vo. cloth, 3s.

Schiller s Wilhelm Tell. With a Life of Schiller;

an historical and critical Introduction, Arguments, and a complete Commentary. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6d.

With a Life of Lessing, Critical Analysis, Complete Commentary, &c. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6d.

Schiller s Historische Skizzen; Egmonts Leben

* und Tod, and Belagerung von Antwerpen. Second Edition. Extra fcap. 8vo. cloth, 2s. 6d.

Goethe s Iphigenie attf Tauris. A Drama. With

a Critical Introduction and Notes. Extra fcap. 8vo. cloth, 3s.

Modern German Reader. A Graduated Collec- tion of Prose Extracts from Modern German writers: — Part I. With English Notes, a Grammatical Appendix, and a com- plete Vocabulary. Second Edition. Extra fcap. 8vo. cloth, 2s. 6d. Parts II and III in Preparation.

Lessing s JVathan der Weise. With Introduc- tion, Notes, etc. Extra fcap. 8vo. cloth, 4s. 6d. Just Published.

Schiller s Maria Shear t. With Notes, Intro- duction, &c.

Schiller s Jungfran von Orleans. With Notes,

Selections from the Poems of Schiller and

Figures Made Easy: a first Arithmetic Book.

(Introductory to ' The Scholar's Arithmetic.') By Lewis Hensley, M.A., formerly Fellow and Assistant Tutor of Trinity College, Cambridge. Crown 8vo. cloth, 6d.

Answers to the Examples in Figures made Easy,

together with two thousand additional Examples formed- from the Tables in the same, with Answers. By the same Author. Crown 8vo. cloth, is.

the Examples. By the same Author. Crown 8vo. cloth, 4s. 6d.

The Scholar s Algebra. An Introductory work

on Algebra. By the same Author. Crown 8vo. cloth, 4s. 6d.

Book-keeping. By R. G. C. Hamilton, Financial

Assistant Secretary to the Board of Trade, and John Ball (of the Firm of Quilter, Ball, and Co.), Co-Examiners in Book-keeping for the Society of Arts. New and enlarged Edition. Extra fcap. 8vo. limp cloth, 2s.

A Course of Lectures on Pure Geometry. By

Henry J. Stephen Smith, M.A., F.R.S., Fellow of Corpus Christi College, and Savilian Professor of Geometry in the University of Oxford.

Acoustics. By W. F. Donkin, M.A., F.R.S.,

Savilian Professor of Astronomy, Oxford. 1870. Crown 8vo. cloth, 7s. 6d.

A Treatise on Electricity and Magnetism. By

J. Clerk Maxwell, M.A., F.R.S., Professor of Experimental Physics in the University of Cambridge. Second Edition. 2 vols. Demy 8vo. cloth, 1 1. 11s. 6d.

An Elementary Treatise on Electricity. By

the same Author. Edited by William Garnett, M.A. Demy 8vo. cloth, 7s. 6d.

A Treatise on Statics. By G. M. Minchin, M. A.,

Professor of Applied Mathematics in the Indian Engineering College, Cooper's Hill. Second Edition, Revised and Enlarged. 1879. 8vo. cloth, 14s.

A Treatise on the Kinetic Theory of Gases.

By Henry William Watson, M.A., formerly Fellow of Trinity College, Cambridge. 1876. 8vo. cloth, 3s. 6d.

A Treatise on the Application of Generalised

Coordinates to the Kinetics of a Material System. By H. W. Watson, M.A., and S. H. Burbury, M.A. 1879. 8vo. cloth, 6s.

Geodesy. By Colonel Alexander Ross Clarke,

G. F. Chambers, F.R.A.S. Third Edition. 1877. Demy 8vo. cloth, 28s.

A Cycle of Celestial Objects. Observed, Re- duced, and Discussed by Admiral W. H. Smyth, R.N. Revised, condensed, and greatly enlarged by G. F. Chambers, F.R.A.S. 1881. 8vo. cloth, 21s.

Chemistry for Students, By A. W. Williamson,

Phil. Doc, F.R.S., Professor of Chemistry, University College, London. A new Edition, with Solutions. 1873. Extra fcap. 8vo. cloth, 8s. 6d.

A Treatise on Heat, with numerous Woodcuts

and Diagrams. By Balfour Stewart, LL.D., F.R.S., Professor of Natural Philosophy in Owens College, Manchester. Fourth Edition. 1881. Extra fcap. 8vo. cloth, 7s. 6d.

Lessons on Thermodynamics. By R. E. Baynes,

M.A., Senior Student of Christ Church, Oxford, and Lee's Reader in Physics. 1878. Crown 8vo. cloth, 7s. 6d.

M.D., F.R.S., Linacre Professor of Physiology, Oxford. Illustrated by Descriptions and Drawings of Dissections. A New Edition in the Press.

Exercises in Practical Chemistry. Vol. I.

Elementary Exercises. By A. G. Vernon Harcourt, M.A.; and H. G. Madan, M.A. Third Edition. Revised by H. G. Madan, M.A. Crown 8vo. cloth, 9s.

Tables of Qualitative Analysis. Arranged by

H. G. Madan, M.A. Large 4to. paper covers, 4s. 6d.

Crystallography. By M. H. N. Story-Maske-

lyne, M.A., Professor of Mineralogy, Oxford; and Deputy Keeper in the Department of Minerals, British Museum. In the Press.

The Constitictional History of England, in its

Origin and Development. By William Stubbs, D.D., Regius Pro- fessor of Modern History. Library Edition. Three vols, demy 8vo. cloth, 2I. 8s. Also in 3 vols, crown 8vo. price 12s. each.

Select Charters and other Illustrations of Eng-

lish Constitutional History, from the Earliest Times to the Reign of Edward I. Arranged and Edited by W. Stubbs, M.A. Fourth Edition. 1881. Crown 8vo. cloth, 8s. 6d.

A History of England, principally in the Seven- teenth Century. By Leopold Von Ranke. Translated by Resident Members of the University of Oxford, under the superintendence of G. W. Kitchin, M.A., and C. W. Boase, M.A. 1875. 6 vols. 8vo. cloth, 3/. 3s.

A Short History of the Norman Conquest of

England. By E. A. Freeman, M.A. Extra fcap. 8vo. cloth, 2s. 6d.

Genealogical Tables illustrative of Modern His- tory. By H. B. George, M.A. Second Edition. Small 4to. cloth, 12s.

Plans, and Tables. By G. W. Kitchin, M.A. In Three Volumes. 1 8 73-77. Crown 8vo. cloth, each 10s. 6d.

Vol. 1. Second Edition. Down to the Year 1453. Vol. 2. From 1453-1624. Vol. 3. From 1624-1793.

down to the close of the Middle Ages. By J. Bryce, D.C.L., Regius Professor of Civil Law in the University of Oxford.

A History of British India. By S. J. Owen,

M.A., Reader in Indian History in the University of Oxford.

A Selection from the Despatches, Treaties, and

other Papers of the Marquess Wellesley, K.G., during his Government of India. Edited by S. J. Owen, M.A., formerly Professor of History in the Elphinstone College, Bombay. 1877. 8vo. cloth, 1/. 4s.

A Selection from the Despatches, Treaties, and

other Papers relating to India of Field-Marshal the Duke of Wellington, K.G. By the same Editor. 1880. 8vo. cloth, 24s.

A History of the United States of America.

By E. J. Payne, M.A., Barrister-at-Law, and Fellow of University College, Oxford. In the Press.

A History of Greece from its Conquest by the

Romans to the present time, b.c. 146 to a.d. 1864. By George Finlay, LL.D. A new Edition, revised throughout, and in part re-written, with considerable additions, by the Author, and Edited by H. F. Tozer, M.A., Tutor and late Fellow of Exeter College, Oxford. 1877. 7 vols. 8vo. cloth, 3Z. 10s.

Rawlinson, M.A., Camden Professor of Ancient History, formerly Fellow of Exeter College, Oxford. Second Edition. Demy 8vo. cloth, 14s.

A History of Greece. By E. A. Freeman, M.A.,

formerly Fellow of Trinity College, Oxford.

Italy and her Invaders, a.d. 376-476. By T.

Hodgkin, Fellow of University College, London. Illustrated with Plates and Maps. 2 vols. 8vo. cloth, il. 12s.

Erskine Holland, D.C.L., Chichele Professor of International Law and Diplomacy, and Fellow of All Souls College, Oxford. Second Edition. Demy 8vo. cloth, 10s. 6d.

The Institutes of Justinian, edited as a recen- sion of the Institutes of Gaius. By the same Editor. Second Edition, 1881. Extra fcap. 8vo. cloth, 5s.

Gaii Institutionum Juris Civilis Commentarii

Quatuor; or, Elements of Roman Law by Gaius. With a Trans- lation and Commentary by Edward Poste, M.A., Barrister-at-Law, and Fellow of Oriel College, Oxford. Second Edition. 1875. 8vo. cloth, 1 8s.

Select Titles from the Digest of Jtistinian. By

T. E. Holland, D.C.L., Chichele Professor of International Law and Diplomacy, and Fellow of All Souls' College, Oxford, and C. L. Shadwell, B.C.L., Fellow of Oriel College, Oxford. 8vo. cloth, 14s.

Also sold in Parts, in paper covers, as follows: — Part I. Introductory Titles. 2s. 6d. Part II. Family Law. is. Part III. Property Law. 2s. 6c?. Part IV. Law of Obligations (No. 1). 3s. 6d. Part IV. Law of Obligations (No. 2). 4s. 6d.

An Introduction to the Principles of Morals

and Legislation. By Jeremy Bentham. Crown 8vo. cloth, 6s. 6d.

Elements of Law considered with reference to

Principles of General Jurisprudence. By William Markby, M.A., Judge of the High Court of Judicature, Calcutta. Second Edition, with Supplement. 1874. Crown 8vo. cloth, 7s. 6d. Supplement separately, 2 s.

Alberici Gentilis, LCD., I.C. Professoris Re-

gii, De lure Belli Libri Tres. Edidit Thomas Erskine Holland I.C.D., Iuris Gentium Professor Chicheleianus, Coll. Omn. Anim. Socius. necnon in Univ. Perusin. Iuris Professor Honorarius. 1877. Small 4to. half morocco, 21s.

International Law. By William Edward Hall,

M.A., Barrister-at-Law. Demy 8vo. cloth, 21s.

An Introduction to the History of the Law of

Real Property, with original Authorities. By Kenelm E. Digby, M.A., of Lincoln's Inn, Barrister-at-Law. Second Edition. 1876. Crown 8vo. cloth, 7s. 6d.

Principles of the English Law of Contract,

and of Agency in its Relation to Contract. By Sir William R. Anson, Bart., D.C.L., Warden of All Souls College, Oxford Second Edition. Demy 8vo. cloth, ios. 6d. Just Published.

Bacon. Novum Organum. Edited, with In- troduction, Notes, &c, by T. Fowler, M.A., Professor of Logic in the University of Oxford. 1878. 8vo. cloth, 14s.

Locke's Conduct of the Understanding. Edited,

with Introduction, Notes, &c, by T. Fowler, M.A., Professor of Logic in the University of Oxford. Extra fcap. 8vo. cloth, as.

Selections from Berkeley, with an Introduction

and Notes. For the use of Students in the Universities. By Alexander Campbell Fraser, LL.D. Second Edition. Crown 8vo. cloth, 7s. 6 d. (See also p. 13.)

The Elements of Deductive Logic, designed

mainly for the use of Junior Students in the Universities. By T. Fowler, M.A., Professor of Logic in the University of Oxford. Seventh Edition, with a Collection of Examples. Extra fcap. 8vo. cloth, 3s. 6d.

The Elements of Lnductive Logic, designed

mainly for the use of Students in the Universities. By the same Author. Third Edition. Extra fcap. 8vo. cloth, 6s.

A Manual of Political Economy, for the use

of Schools. By J. E. Thorold Rogersf M.A., formerly Professor of Political Economy, Oxford. Third Edition. Extra fcap. 8vo. cloth, 4s. 6d.

XI. ART, &e. A Handbook of Pictorial Art. By R. St. J.

Tyrwhitt, M.A., formerly Student and Tutor of Christ Church, Oxford. With coloured Illustrations, Photographs, and a chapter on Perspective by A. Macdonald. Second Edition. 1875. 8vo. - half morocco, 18s.

A Music Primer for Schools. By J. Troutbeck,

M.A., Music Master in Westminster School, and R. F. Dale, M.A., B. Mus., Assistant Master in Westminster School. Crown 8vo. cloth, is. 6d.

Ouseley, Bart., Professor of Music in the University of Oxford. Second Edition. 4to. cloth, ios.

A Treatise on Counterpoint, Canon, and Fugue,

based upon that of Cherubim. By the same Author. Second Edition. 4*0. cloth, 16s.

Composition. By the same Author. 4to. cloth, ios.

The Cultivation of the Speaking Voice. By

John Hullah. Second Edition. Extra fcap. 8vo. cloth, 2s. 6d.

namely Houses, Hospitals, Barracks, Asylums, &c. By Douglas Galton, late Royal Engineers, C.B., F.R.S., &c. Demy 8vo. cloth, ios. 6d.

A Treatise on Rivers and Canals, relating to

the Control and Improvement of Rivers, and the Design, Construc- tion, and Development of Canals. By Leveson Francis Vernon- Harcourt, M.A., Balliol College, Oxford, Member of the Institution of Civil Engineers. 2 vols. (Vol. I, Text. Vol. II, Plates.) 8vo. cloth, 2 is.

A System of Physical Education: Theoretical

and Practical. By Archibald Maclaren. Extra fcap. 8vo. cloth, 7s. 6d.

English. By Dr. J. A. H. Murray. Preparing.

English Plant Names from the Tenth to the

Fifteenth Century. By J. Earle, M.A. Small fcap. 8vo. cloth, 5s.

An Icelandic Prose Reader, with Notes, Gram- mar, and Glossary by Dr. Gudbrand Vigfusson and F. York Powell, M.A. 1879. Extra fcap. 8vo. cloth, ios. 6d.

Introduction and Notes. By H. B. Cotterill, B.A. Extra fcap. 8vo. cloth, 4s. 6d.

i, ii. With Introduction and Notes. By the same Editor. Extra fcap. 8vo. cloth, 2s. 6a?.

The Modem Greek Langtiage in its relation

to Ancient Greek. By E. M. Geldart, B.A. Extra fcap. 8vo. cloth, 4s. 6c?.

Outlines of Textual Criticis7n applied to the

New Testament. By C. E. Hammond, M.A., Fellow and Tutor of Exeter College, Oxford. Third Edition. Extra fcap. 8vo. cloth, 3s. 6d.

A Handbook of Phonetics, including a Popular

Exposition of the Principles of Spelling Reform. By Henry Sweet, M.A. Extra fcap. 8vo. cloth, 4s. 6d.

Oxford University Press Warehouse, 7 Paternoster Row,

- The Delegates of the Press invite suggestions and advice from all persons interested in education; and will be thankful for hints, &c. addressed to the Secretary to the Delegates, Clarendon Press, Oxford.

Buhler, Oeorg A The sacred laws of the Aryas as taipht in the schools of Apastamba

PLEASE DO NOT REMOVE CARDS OR SLIPS FROM THIS POCKET