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The Ooilection of Hindu Law Texis

V 01. II. Part I.


" II)

.
WITH THE COMMENTARIES OF
(1) The by Vijiia.nesvara
.A.ND
(2) The 'vIRAMITRODAYA by Mitramis'ra
Acharadhyaya
Chapters I-VII (Pages HlQ6 )
-An .English Translation with notes
BY
J. R. GHAR PURE, B,A., LL,B., (Honours-in-Law. )
P,incipal Law College, Poona, Ad'vocate High Court, Bombay_
First Edition
(All rig ht, r".rv.d).
1936.
'"'\ 'r.!

"I '0 :;-, c'.\
\{ PC::; !i'\{
,
EOITeR'S NeTE.
This translation is based on the texts of the Yltjflavalkya Smrli and the
of Sri Yijn!l,nes'vara as publiShed in the Oollection of Hindu Law
Texts Vol. I, the paging in original of which has been idicated in this
translation in the margin for facility of reference. The translation of the
Oommentary Viramitrodaya is based on the Manuscript at the India Office
Library kindly lent by the Lib,ary through tbe Bhsnll"kor Orie'otal
Research Inetitnte of Poona. and the printed text publish .. d by tbe
Ohaukbamba Sanskrit Bedes of Benares. Tbe Editor tskes tbis opportunity of
reoordino his thanks to' both. The eotire translation of the whole of the
,with. the Oommentaries if published in one volume would
bo too bnlky,'for every day uSe. It h proposad thorefore to divide the
4 'into parts of 400 pages each. This, it is hoped, will also
to subscribers, as it wm enable them to pay for the several
volumes by conve'nient instalments.
It. will be remembsred that this series was starte,! with tbe ohjsct of
making available all the works of authority on Hindu Lsw governing
all the Bchools. The has a p.ramount authority in the whole
of India,excepting Bengal and a portion of Beh.r, and it was therefore selected
as the first, in this series. A.fter completing that work and its important
commentaries of Bnbodhini, BalambhaHi and the complements of the twelve
Maynkhas known togetber as the Bhagawanta.BhAskara, the Sm,tichandrilrtt
by Devo1.J;lJ;labbatta the great author of the Southern School which was then not
published," was undertaken and published. Other texts having been pnblished
elsewhere, the Mann Sm]'ti with the Bhli?hya of MedhMithi w.s practi-
cally the last of the texts which it was necessary to be publiShed. The
trsuBlations were then begun. This series has so far published the translations
of (1) The (Vyavab{J.ritdhlILys), (2) Bnbodhini (VyawtlrMhyAy.>"
and (3) the Vyawahllra Mayukh.. Having thus supplied the Bomhay school
with the Texts an,1 Transl.tions of tbe important work. of authority
in that Presidency, the next echool to be taken up was the
Bena,es Scbool, where the Vimmitrbday. is regarded as an authority next
to .nd sometime; even Gupereeding the The Digest of that
name is an extremely large work .nd not convenient for selection in this series
for translation. The running commentary by lditra MiSra on the Bm]'ti of
Y{J.jfisv.lky' bas therefore been selocted as a convenient text for translation,
so tbat the original Bm]'ti of YAjnavalkya, and its two great commentaries
of t.he ths Viramitrodaya juxtapositionally placed may be
available to the reader for .. comparative study of the founders of
th e two great school6. The present volume is printed in three
distinct types containing the translation of theBe three works. Tbe
.. 'j:')le Mysore Edition was published after this waB undertaken,
iv
notes are not discursive, but are intended as a guide to the student for
furthor researoh. Oollateral referenoes to Visvarupa, Aparlirka, Balambhatta,
Mann and other works have been given wherever necessary. Only extremely
technical points have been elabo,"ted in the notes to facilitate the progress I
of the geoeral reader io the perusal of the translatioo.
An exhaustive introduction to each of the three Adhydyas, viz., the
AcM,., Vyavaho. .. and Pro.yoschitto will fiod a place in the last part of each
of the adhyil.yas.
The Sml'timukt9.phala by Vaidyan Mha known as tho
'Vaidyaoatha which is a work of authority in Southeru India as
t,he Nirl).ya and the Dharmll Sindhus ore in Bombay, haB now been ready for
the Press. The text has been prepared from Jlbnuscripts frJm the India Office
T,ibrary and the Oriental Library at Madras both of which being in the
grantka character have been collated with the help of Pandits at
Madras under the able supervision of Mahamahoplldhyl\ya Professor S.
Kuppuswami Sastri, M.A., and its present appearance in the Devanl\gar;'
Bcript in this Beries will it is hoped be appreoiated.
J. R. GHABPUBE,
Editor.
---------
LIST OF CONTENTS
Introduction
In vocltion to Visht;lu
Request of the sage, ,
Dh.rmas-kind, of .. .
a.nd Asramae .. .
Sixfold Dh.rmas
Varlta-Dha.rma.
Asrs.ma
"
Vo.tJ;18.Srama. "
Chapter I.
PAGE.
1 Dharma
"
2
"
"
3
3,7
Nimitta
"
Sadha.l lLJ;1I1 I,
The
DivBion of the Treatise
Definition of Dharm.
Aot, enjoined by the Veda,
Territorrin.l1imits
Sources of Dharma.
The VedaB .nd Sages ...
defined
Their,number
Nydsa, Milpail.a
Purnhshlirth ..
of Bruti
"

Vedanga.
Mantr., Defined
Marks of the mantras
Vedic liter.ture dividsd
and
Khil.
Sukriyo ...
into
Maiming aDa Na.ture of MBDtrns ...
Ba.tao. illantrn.:;
PAGE.
9
]0
11
12
13
Ii
Nigada mantras
Division of BrnlJ.mnl;ms
-Vidhi and Arth.vaaa
Kinds of Vidhie
Utpotti, Viniyoga, Prayoga
Adhikilra Vidhi,
14" Niyama and PariBankbyfi
15 DharmsA'traki1.ras
15.. Kamk. hetns of Dh.rma
16 Jfi1i.pako. hetuB " ... "
Souroes of Dharma
16 Sruti, Sm;ti, etc.
17 ResolutioDs formed after
deliberillion
of Yoga
18 Par,hat
Chapter II.
ABOUT TEE OELIBATES.
PAGE.
Four Va.tI}aB
35 AnnapIRSI!.DaID
Si:xteen Sar;teka.ra.s
Ohudi!.
GarbhlldhAno
37
The fruit of performing the,e
PUI].sl1va.nam
38
For women, silently ...
Jatokarmo
39-40 Excepting marringe
.. ,
Upannyaut\>

and
good
..,
PAGE.
4
n
'6
7
7
PAGE.
IS
19
20
"
"
I'
21
23
26
26.
28
30
32
PAGE.
41
48
H
vi
PAGE.
... 5-644
Gayatri and Pra.J;lciylimn
The ...
PAGE.
94
95
Of
Of Reh.tIiy",
Of Vaisy ..
Tbe several alterllf],tioD3 discussed.
At the preceptorls home
47
47
The Beven vya.rhtis to be
spersed with the Onkara.
and Pur aka. &c.
95
95
96
97
98
99
100
Duties of the pupil
Ablution ...
Morning duties
The wash
The Aotawana
48
48-49-50
51
... 53-54
07
Three kinds of PrD.I;layama
I
, Mode of S'vitri J.p ... .
The S.ndhy.s .. .
Their duration
What is twilight
The tirthB5 n.!I located in the
I Morning 8ud evening
M.dhy{mh.
fingers of the palm
Prajapnti, Pit;-, Bd,);una, and Daivfl
Fruit of oblations
The fingers of the palm
Why they are so c.lled
Morning duty
Prayer to the SUD
The Gay.t,i
The
The Nity. sulin.
S.ndhy.
Til.ka
Achamana.
The three S.ndhy ..
Their names
The .l.s!lnas
The
Arghy .. ,
Tho Vy.,htis
Their number
The colour etc. of the Ga.yatri
The Jop ...
The kind of Mala
Silence in Japa
Results hom J.p.
Mantra. ...
The arna
Its stages
Varieties
and Pr&r;taBllflyyama
The Svas!l, PIns/vAsa ...
Roch.k., Purak., Rnmbhak'
58
64
6211
67
68
72
Alternative Oouraea ...

The five Sacrifices
Salutation to the Gurus
Form of .. ,
The stndy
Who to begin 1
Qualifioations .for Rr pupil
Whom to te.oh I
73 The accompaniments ...
74 , The D.qd., Ajin., Mekhala
75 I TheUp.vit. ...
76 BhikeM ...
Severnl modes for the orders
77 How to wear the Up.vit.
18 And when 1
80 Niviti, Prachinaviti. ..
81 The Upavita
The staff, h:indB of
82 The length
84 The first Bhik!ba
84 The meal. ..
85 The mode of e.ting
86 Mensure of a mouthfull
8i Things to be avoided
88 Honey: meat, ann ointment
89 The Preceptor
0 Guru defined
91 Achi\rya "'"
S2 Uplldhytly."
93 .. 7'
lOt
102
103
104
105
105
106
107
108
108
109
110
110113
111-114
111-121
112
115
116
1J7
118
119
1;0
122
123
123
124
125
125
126
126
126
)27
"
12,7

"
"
Mother above all
Period for Stlldy
The vow of Oelibacy
Periods for
Vratyas ...
Vrl!.tya-Stom.
Twice-born
The,e are for all
M.aTriage, when
The kinds of snatakas
Vidya Snfi.t[l.ka
V rata SnMaka
Vidya V rata. "
The bridegroom
Ohoice of
The Bride, Ohoice of. ..
ObarnoteristioB 01
...
Kind, of ...
Definition of
Other conditions
Gotra and Prllvnra
Ba.gotra Marriage void
Saprsva.ra "
Limit of ..
J\.f ethod of counting .. .
Family, Ohoice from .. .
SapiQq.a. relationship _ ..
Extant of
Materna.l uncle's dllUghter
Bridegroom
Teats for virility
Marriage, its phsses
Nit yo, Naimittik., Kamya
Inside the VarQa
Outside VarJ;la
Number of wives
Mixed Marriages
Forms of .. ,
vii
PAGE.
128
129-130
131
132
132
133
134
134
PAGE.
Veda, the highe,t 135
Study of the Vadas 136
Fruit of ... 137
Study of Atharva, Angir.s 137
Study of VAkovakyas,
The fruit of tha Study 139
The Nni,hthik. Brahm.chi.ri 140
The Br.]1m.chiiri 141
Chapter III.
MAR IUAGE
PAGE.
PAGE,
170
111
172
173
174
174
175
176
177
178
179
180
180
180
180
181
181
182
183
184
185
186
187
187
188
189
190
190
191
192
192
142
1-13
143
143
143
144
144
145
146
146
147
148
149
15U 160
151
151
152
153
154 156
157
:i5S, 161
163
164
165
166
167
168
](8
168
169
170
The Brl!.l;lmn
The Daiv8 and
The fruit of the.e
Pdj'p.tyn or Kl!.y.
lsura, Ga.ndha.rva
Pai8li.chEL
Their ChllrlloteristicB ...
The A"ura
GandhBrvB
P.is6ch.
Oompared aDd considered
Special rnles for
Hand to be .coepted ...
Arrow for a
Go.d for. V.isy.
Gua.rdiaDs for marriage
Their order
Who can give away a girl?
When girl to choose herself?
Resoission of marriage
OODcealment of defeots
Effect of ...
PunBrhhL.
Kind. of ...
Niyog ....
Son of two f.thers
Han of an adulteress .,_
Puniehment for uDchaBtity
Penance for
:(!.Jlect of unch.stity ...
Men,e, purify it
YfLvnku. vratn
Effeot of carna.l interoourse
Superoession
Ground for
Sbe must be mDintaillcd
Rules of conduct :>r women
Unjustifiablo Buperoessiou
Duties for n wife
Husband's incapacity
Husband's misconduct
Fruit of chasti ty
Oonjugal rights and dutiss
Evon and odd night, .. .
Bad nnd good daye .. .
Restitution of the rights
How far imperative ...
Husband's duty in thil! respect
Hi!ltorico.l origin
Past precedents
.. ',
Is it a Vidhi, Niyamn., or Pari-
eankhya.
vili
PAGE.
)93
194
194
195
196
198
199
200
201
202
203
204
205
206
207
208
210
211"
211
213
The argument
The
Boon of Indra
Duties of husband
She must be honoured by on
Household duties
Behaviour generally
Dependence of WOmen
After hu,band', death
The Potivratii
Her vows
Anugnmann.
Rules regarding
Discussion of
Several views on Anugaman8r.
Fruit of chastity
Dode of Oonduct for women
One having mlmy wives
Rula for n second marriage
Senior wife
Her previleges
"Defined"
213,214, 215
Chapter IV.
ABOUT THE DISORIMINATION OF VARNA AND JATI
PAGE.
Vart;lf1 and Jati 241 MurdMvasikta,
Rule as to 242 Ugra, Karar;m
Applioation of
242 The PratilomnB
Disou8sed
243 Suta, Vaidebika,
8.j.tiya, ... 243 Magadha, K,hattam, Ayoguvo
Defined ...
244
Multimixture of VarJtD.s
Mixture of VarI)fi.s
245 Rothakala
ApodhwoJ;l.ajas
246 Vratyo
K,hatriYB.
244 Other
Their Jati
..
... 247
Lower
"
PAGE.
21(;
217 -220
221
222-223
223
224
225
22B
227
228
228
229
229
230
231-233
224
236
237
238
239
240
PAGE.
248
250
252
252
253
254
255
256
257
258
The Anulomas
248
Elevation a.nd depreciation of jatis. 261
The SSQ,kirQRS
249 Biln kara.!! ... 264
First, second &c.
250 Depreciation of olasses 265
Origin of Jiiti,
248-250
Example, ...
266
.rt---------
. -
IX
Chapter V.
THE HOUSEHOLDER
Duties of t\. householder
Firat, worship
S/ranto. and smArta
Morlling Sundhy'
Ablutions
The tooth brn,h
Prayers to the Bp.n
Worehip.during pedods
Yoga and. K,hemu

Fourth' period
Bath" kind.s of
Waters for
GaUI;180 Snann.
Water plnces
Fr.uita,of bath
Prohibited waters
The Result
How.pedormed
At twilight,
" other honrs .....
After the bath
Jupuynjnu
B.likarma
Bhata-B.li
The- Nityn Y"jiin
Pa.ncha. mahA "
Duties of a Sdtaka ...
PurodASa. _ ..
'.
From whom wealth 10 be .. ked
PersoDs to be avoided
BakavrattiuB
Bidal.
"
Hypocrite.
Alway. to be clean
PAGE.
207
Pereon, to be fed
207 .A. guest always to be, bonoured
268 A Bhik,hu
269
SUvlata ...
270-273 The Atithi
274 Madhuparka
275 The Srotriya
276 Pelsons who should be hononred ...
279 dining out
280 Fesa the learned
281 Evening Sundhy.
282
And the Fire
282
. Brahmn period
284
PancholahAynji'ias
285
PaIsons to whom way to be given
286
Duties of Dwijas
287
Ohief Dutie,
288
Genaial
I,
289
Dntit38 of S/ndta!
290
Adjl1Ilots of Dharma ...
291
performances
293
PreSoma Sacrifices
294
Salleon for sacrifioes
295
Nltya and Kamya
296
S
/
a1in'a apd Y6.yavlI.ra
297

298 Knmbhidhiiny.
Chapter VI.
BNA-TAKA
PAGE. I- .
I Never be n. nsetsr
330
Ordinary vows
33! Gods &0. to be honoured
312 :'iever commit defilement
333 g3ting in wife's company
333 During storm
... 334 Respeot for water and fire
334 Acts to be avoided
PAGE
299
300
301
304
305
'302
303
304
307
30B
309
310
311
312
313
314
316
317
318
319
321

323
324
325
.-
326
326

336
337
338
339
340
341
342
344
x
PAGE. PAGE.
M.ust not inform against a Bucking
In impure regions
357
Cow
'"
345 Foul stench
358
Never acoept a gift from a King ...
Thirty-seven CBuses 359
Gift, to be avoided ... 346 Objeots not to be orossed
'"
360
Twenty one hells
347
Objects not to be despised 361
The Uptlknrmo 347-348
Good conduct enjoined 362

349 Never revile aDother, or Etrike 363
Utsarjn.na 350
Except for del!cipline
'"
364
Anadbyaya after ... 351
Act Rccording to Dharma 365
Duration
352
Must not quarrel with relations ... 366
The several Anadh1l911"'
353 Amid unknown waters 367
The Aldlik .. ; such as
'"
354
Rule 9.S ,to
Thunderstorm.Eolipse
Avoid another's bed 368
Intervention of beasts ... 358
Whose food to be ,voided
'"
369
Sounds of...
"
356
Chapter VII.
EATABLES AND NON.EATABLES
Leavings at menla
Informing a Bucking cow
The miser &0"
Among Sudr ..
Food offered with contempt
Polluted food
PAGE.
370
371
372-373
374
When company at meals broken '"
Stole food ...
375
376
377
879
Avoidable milks 380-381
Sacrificiol oblatioD!
Flesh of birds to be avoided
OnioDs &0.
The five five-nailed animal.
Exoeption to the above
When life is in donger
Remnant a.t a Bra.ddhs.,
Punishment for eating flesh
Fruit for avoiding... "
PAGE.
... 382
383-38T
388
... 889
...
389
... 392
... 3D1
... 392
... 390
------ -------------
Page 1.
THE
YAJNAVALKYA
W1TH THE COMMENTARIES
OF
THE MITA%SHARA.
. r "
AND
----<>0+00:----
BOQK I
iiC,H1A,R,A. ADHYAYA
CHAPTER I.
INTRODUOTION.
VIJiU.NES'VARA'S ,SALUTATION.
Bow to the prosperous Galfes' a. Salutations to S/ri Saraswilti.
Respects to the venerable Guru. . - .. --.-- ",
He, in whom there rest. under AW!!
. ,
Dharma and
l
the the!.l).ye
kind. of paius' which 5
affected by (all) these, is the Lord. I praise that who is
designated by the expression of 'Om '. (1)
The Treatise on the Science of Law which hy the
sage Yltjiiavalkya and which was lar _ ely diffused' by theprofound
6
1. Law ano the negation of law .. The a nece" . rHY
involves 0. referenoe to its nngation. 80, 8 trea.tiee dellling with the rules of
- , ,. ,\" , - ;. .. ',;, '\',' , ,-,
law must necessarily take Dole of the cODsequences -<if the qreaobeB there'o'f
cf. Vi,'variJpa iiilf'!:,&c. (P. 2. I. 18).'" . . ..
2. i. c. Jiti, life and plen.sure.
3. These are, Nescience, Egoism, ,pr Love, Wf Bntred, and
3Jf'li'!'l'rr-Feari. '. of death,&c. ,ee Patan)ala Yog . utra. II. 3. .
4. Science of Law. These two puira of words
the meaning and ideas connoted by each in either. 9f . in the
etymolqgical 8S well as the current aDd teohnical seDSeS of each.
5.
.. 6. .The aptne .. of both,of tJ,e&e reali.edllY a look at the
Oommenta.ry of Vos'vardpa now published in the Trivendrum series.
Mitakshara
'" Verse 1
commentary oE Vis'varupa ;ia 'now being explained in an easy and
concise (Mitftkel;mril.) style,.for .the comprehension. of students.! (2)
MITAKSHARA.
.
Some pupil of Yi1jilyavalkya, having abridged tbe Treatise
5 on the Science of law composed, hyTlijiijaValkya, states it in the
form of question and answer, like as tbe Institutes of Manu were
recited by c the first vel!Be
cc
, ,
Yajnayalkya . Verse I.
Having duly ofterec1their salutations to Yajna-
10 valkya, the lord of the yogis,' . sages said "Tell us
completely the Dharmas of the Varl].as, of the AS'ramas,
and of others."
Of the yogis; as, e.g., S'aunaka,
aud the rest; Lord Is'vara, i:e., the best. Him, i e., Yajilavalkya,
15 Sampujya, having duly offered their salutations. i.e., having honoured
him ill, mind,. aud " by bodily actiqu, the Munis
3
-sages
such "as Silmas'rava and others who had the capacity to understand
andr,elain, AbruVal)., said, i.e, addressed. "Dharma.n, dha?'7nas, no
us,brfihiti, tell." How? Completely in entirety.
20 Helating to whom? Varl).as'rametaral)am, oj the van!as, of the
as ramos, and oj oth,rs.
Varl}as' snch as BrahmaJ;la and others. As'ramas ice. orders
5
.,
such as (that of) the BrahmacMri and the rest. !tare, others;
such as the Murdhavasikta, and others born oE mixed marriages
between ascending and descending orders. As for the word "Itara"
1. is ?lot 8 Bueking babe or an infant, but one competent
to heElr and I
2. The Smrti of Manu purports to have been expounded to tbe sages
through Bbrgu to whom it wnBeommunicated by Manu. See Manu .Oh 1. Ver.es
1, 2, 59 'and 60.
B. 'F'ilr;;(;t gR:, Bage,.
4. The olEl!ses vi:::, Vaisyo. and Sudra, see
Amara II. 7. L
5; The ordera vi:. ,.;fr, 'fRIl"'1' and 'fr;,o See Amara II. 7. 3. and
further on p.5 l. 30.
'I
J
Y4,-iiavalkyaJ
I . 1 ; .
Dliarma.lr.
'other ','by reason of the rule' 'viz. "Also in Dwaudwa cOUlpounds"
its use'as a pronoun is excluded.
2
Bere the word Dna:rma has a reference to' the six Eold
Dbal'mas treated of in the These are as follow:-
31
(1) tbe 'Van!aDlwrma, (2) the As'rama-Dharma; (3) the
s'rama-I)7!arma; (4) the GU1.la-Dharma j (5) the Nimitta-Dharma;
(6) the Sfidhilrm.la- Dharma.' , . .
Bere the' Van.w-Dharma or. the duties relating to Vm'l!aS is
illustrated in " Let a BriLhmsI;1E1, always abstain from wine,"3 &c_
As'ramil-Dharma ;01' the duties of Orders, 'such as relate to 10
fire, fuel, andthebeggiog of alms, &c.'
&l 'The 'Vair1'!as'rama'Dharma or duties relating to the classes'
and ,orders, e.g., "For a BrihmBI;1a
4
(student) the staff is (to be) of the'
BaHis/a wood," aud the like.
The GU1.la Dharma or qualitative duties, e.g., "of a king 15:'
possessiJ;lg the qualification of having been duly anointed scdording
to: scripture, (the duty is), to
S
pl'Otectthe subjects, " and the like.
Tbe Niml'Ua-Dnarma or Special
6
rules Buch as, pene.ncesfor' ,
omitting to do what is enjoined, or for resorting ,. to what has been
prohibited. , 20
c
'
"".' The Sadharal.lft-Dharma ora Genersl Rule, e.g., Abstention
from Jnjury aud the,' like as {is instarrced)in-' " Onesbould not do
injury to any created being." This rule is common to all including

1. Of Panini 1. 1. 31. According to tl>.i8 rule, the word. wi &c. when
used in f1 Dwa.novo. oompound arB Dot trealed fiS prolll,uDs. Therefore thA
genetive form here is and not crIJrhfitR"'t.tflB; as it wou1d be if treated
as a 'pronoun .. cJ also I .
2 .. The general rule intioQncing:tbe words &;c,.' is stated in I.
1. 27. ,,'i.I'lIi'!. Then follow the ,,,c'ptions where their UBe aB a
pronoun is excluded in" a ,signifying direction
(B. 28)., Thue for South-en.t, it may to be But Oompul-
80rily, in a Bahuviihi (29) Instrumental Determinetive (30) aud Dwandwa (32).
3, S,ee GaDlarna Sulra II. 20(S, B. Vol II. p. " '
4. See ApMtamba Gr 8ulm IV. n. 15 nnd .180 Asvnl.yana Gr. S. I. Hi.
and Bnudhayana Gr S. II. 5. 17.
5. See iurther on Verse 315.
6,.- M, o,r general. Duties,
hlourrea OD of Ilcts or ,of
4
Mltaksbna'n-Olhcr iJ.rthar;
[
Ydjjja'IJalkya
Verse 1
It may be said, by reason oE the rule prescribed in the S'ruti, viz.
,< Let him be taught the rites of purification.",
"PAGE 3. there is an injnnctive rnle! for
c0
-employing
An Objection. an AcMrya, and (therefore) the necessity of
5 mentioning,the stndy of the Dharma'Sltstra as
a reason, is not quite proper. And, Moreover, there the order
is this :-
Before' investiture one is free to act as he likes, speak what he
likes, and eat what he likes. AEter it, bnt before beginniug the stndy
10 oE the Vedas, is tbe stndy of tbe Dbarms-S'ltstra. Thereafter for one
who is trained in the observance oE the rules of forbearance, restraint
aud the like is the study of tbe Vedas, then (is the scope for studying)
its meaning, and then its observance. .
To this the answer is: Althongh Dharma, Artha, Kflma
15 and are treated of in this branch of
Answer. learning still ss Dharma is the principal, the
word Dharma is used.
3
Its predominance is
also on account of the fact that the others have Dharma as their
basis. Nor should it be maintained that it would make no difference
,
20 since ,Dharma has Artha as its basis, and Artha 'has Dharma as its
foundation. Since, even without Artha or wealth, by means of Japa,
austerities and pilgrimages Dharma or religious merit may be
produced. On tbe other hand not a particle of Artha can there be
witbout Dharma. Similarly also abont Kflma or desire and
25 or absolution.
Virmaitrodaya,
Now, here, the Science of Law composed by the revered and
eminent Yajiiavalkya, an eminent student of his, like Bhrgu that
of Manu, begins to propound in the form of question and answer.
30 Yaji'iavalkya, the Lord of the Yogis &c
Thus, thoBe conversant with the tradition, introduce it. Other,s
however, (maintain that), although (it is said that-" addressed ") " the
Lord of the Yogis" etc., still it is indeed compoeed by Yiljiiavalkya
1. flit: see verBe 15 further on.
2. See Gautama D. 1.
3. Of with this Vi'."".pa p. 2. n. 19.20
'l'fl'l; " .. i1t <f'lll;'qARf'fq: I lji[r;;;;i" l! 'l'i!f>:f<m'lI'Wii: I,

Verse 1
Viramltrodayn-Divi8i07/1l
himself. By analogy of the method in the Slitra: viz.' "Jaimini says
that actions .lso are sub3idiaries because they are for the sake of the
result," and 0100 of a similar one in the Slitra:' "Even (of tbose) bigher
thereof, EO opines for (there is) a possibilit.y" and the like,
5
great preceptors, as bere, exhibit a mention of tbeir own name in their 5
own works. The description abont one's own appreciation, viz. "The
Lord of the Yogi," etc., is however, with a view to intensify the devotion
of the pupils, and not as a display of any particular egoism'.
Tbe treatise, moreover, has three Adhyt1yO,s or Books. Of tbese,
in thenrst. Atlbyt1ya are twelve topics (1) Introductory (Vers.l-ll), 10
(2) Of the Celibates ( Verso 10-50), (3) Of the Marriages, ( Verso 51-Sg ).
(4) Of the Jl\t.i and Var1;las (Vers. 90-96), (5), The Hous,holder
(Vers. 97-128). (6 The Student or Apprentice (Vers. 129-16) (7). Of t.hs
Eatables and the Cneatables (Vers. 10i-ISI), (S) Purification of things
(Vers. 182-197). (9) Of Donations (Vers. 198-216). (10) Of the Sr:1ddhas. 15
(Ves. 217-270) (11) Of the Pacific.tory rites (Vers. 276308) and
(12) Of the Duties of Kings (vers. 309-368). The topics in the second
and the third will be mentioned in their respective places. That treatise
is now being expounded On the lines of ancient works.
Yogl-s'waramityadi-The Lard if the Yajis Ya.qa i, the 20
restraining the working of the mind. Of thoBe who have it, the Lord i. e.
bSBt. By this has been indicated his omniscience. Or, the termination
in is nsed as indicative of praise. Having a pre-eminent Yoga, and
a Lord, i. e. h.viog a'(dmd and like other powers; vide the lVIarkal.1dBya
Pural1a, where after mentioning the a'(,ima aDd the otherE,4 it hus been 25
stated" the greatness, on account of these causes, hOB been stated to be
eight-fold." Here by the use of the expression" Lord of the Yogis" it
should be understood that prefatory benediction also is included therein.
Yajiiavalkya i. e. by name; is a repetition. Sampiljya-having duly
a.ffered salutations i. e. hy their body, speech, and mind made proper 30
obeisance. lVlunaya)l, sages i, e. Somas'rava and the rest. Abruvau
said. What? Var\letyadi, Var'(la 4"e. Varr,l1il1 e. g. the and
the rsst, vide the rnle viz. "The celibats, the householder, the hermit
and the mendicant, for these four is the word .liAmma used in the non-
feminine gender. The twice-born, the first-born, a god on earth, sons of 35
Wadawa."
1. J aimini III. 1. 4.
2. Brahma.8utm 1. 3. 26.
3. Oonceit.
4. amorqr "1. '1R'lr ,,(itqr if'lrr I ql\ti!: '1Ri[,4 '9[1"Rr,p;r: [[
5. In the A.mara Koso II. 7 -3.,
G
vlramltrodaya-Topics cZiSC1t88Ul
[
,Y4iiiavall:'
1
/a
VCrUlJ 1
ltare, otilBrs, i.e., the mixed Ones. The formation
is under the rule" Also in the Dwandwl1 compound" excluding the use
of the pronoun.
Here, moraver, the masculine gender in the word wa1'?w BDd the
5 rest is not to be stressed, for as there is no warrant for it in the or]-ginal,
women also are included. And also some assert that words others than
in the neuter gender have a common application.
Of these Dharman, ,."les, i.e., those stated in the 8mrtis, and
th08s which are likely to create a doubt in us. AS'eshatah-completel.y,
10 i,e., ia entirety. Na\1-us, bruhi, tell. '
It should bs noticed that in thus interpreting the text, there i8 no
(fault of) incompleteness' by reason of the non-mention of some other
ruls8, nor also of excessiveness by mentioning, topics such as t.he criminal
Jurisprudence, Interecourse with wives,:and Buch others which iu popular
15 view are dirre!entiated from Dharma or law; these also wbich bYJeason
of their restrictive charocter are laws, are by their nature ultra-worldly,',
as sacrifices Me by reation of t.heir being stated in (the form of) injunc-.
tions,' &c, These are, ultra-worldly on acconnt of their being Btated in an"
affirmative injunction, while Criminal JuriBprudenee, on account of their
20 being stated in restrictive ruleB ; thus there iB no distinction whatever.
It i8 in regard to thiB very point that the reyered Jaimini, deBiring,
to lay down a definition of Dhar,na haB Btated it in the aphorism' thuB:
"Dl,arma is that which, beiug deBirable, is indicated by an injunction." ,
Although an exposition of thiB aphoriBm is pertinent to the present
25 con'text, it haB not been Btated ant bere at length for fear of prolixity.
It may be seen alsewhere. According to the 8mrtis,' by the use of the
expresBion laws,' the a,'thas' in the plural are indicated, and incorporate
all the four' topics, and BO the Dharma (only) has been indicated at the
outset aB the topic to be exponnded.
1. Panind I. 1. 31. See note 1 on p. 3 above.
2. This has a reference to the fault of 3JO'!1ffi.
3. This refers to the fa.ult of
4. i. tl. In rea.lity both are by regard to unseen or
invisible results.
5, f9Rr: an nffirmatire injnnotion e. g.
6. Jaimini Sutras I. 1. 2.
7. See Vilvarupa p: 2 11. 19-20-also note, above on p. 1.
8. i. e. in addition to the rules of Dharma properly eo oallor!, tb
e
31<\IQ, and >il<I'lm: I
9. i. e. 'Iii, ar4, and

Verse 1
Viramitrotlnya-lJiuisions oj'iJjwrmas
That, moreover, is six-fold, Vrrr'f}a-dharma, AAram,,-dha"ma,
G''1,a-dharm", NimiUa-dltarma and also the
SlidNtraZla-dharma. There, the first is (instanced) in " abstention from
drinking the intox;cants &0.", the second in" living by begging &c.", tho
7
(,hird in "holding the wood fiS the staff, &c.," the fourth in 5
"the duty of a king possessing the qualification of being duly anointed,
according to the Sestms, of protecting the subjects, &c." The fifth in
, expiation', and the sixth in non-violence", &c.
It is also two-fold viz. euch as incites men to action, and such as
causes a recesion. For says Manu'" Act" prescribed by the Y edas are 10
of two kinds, viz. Pravftta' and Rivrtta.' Acts which 8ecure the
( fulfilment of) wishes in this world or in the next are called pravrtta.
While act.s wbich are performed without any desire' but after proper
deliberation are declared to be Ni"rtta."
It is also three-fold, viz., those which are ordinary,' occaBional, 15
!lnd those performed with a particular object in view.
The object' has been indiCilted by the word Dharma itBelf,
iudicative of a means of acquiring an ultra-worldly blisB such !ls
heaven, &c., as a180 for the reaeon that the knowleJge of dharma being in
the forefront' the object particularly in view beiug to caUBe dharma 20
(to be obsevered).
Yajnavalkya Verse 2.
That best of Yogis residing at Mithila having
meditated for a moment spoke to the sages :-(thus) "In
the country where there roams the black anteiope, know 25
the laws relating to that, "
lVIitakshara.
Being so asked, Mithila, a town of that name, resident 'of
that, (the sage) Yajnavalkya the best of YOilis
having meditated for a mQ1ncnt kshaJ).am dhyatwa, i.e., huving 3(
1. Oh XII 87-88.
2. i. B. lIuch as incite men to action.
3. Such as CIlUBe men to recede from all BctS.
4. f;lr;.EiilG<.'itT, all flct without any motive or Bulfinterest for ita prope ..
lling force.
5. and <::(>Inj'.
G. !1ifr\'i'R-Object. The othel' two are 31mRI und This is fihe second
in tho points of iuqviry in regard to any the first being T91f1T Or "ubjeot.
The otber two are 3lfir'li'IU and
7. lit. pointed gl1ze or a.ttention.
)
s
MitBksbara-Vlramitrodaya
[
ya.iiiavalkya
Verse 2
concentrated his mind for a time viz.: "These who deserve to hear
are asking in humility, so it is propel' to tell them, " and, therefore, he
spoke to the sages. What? "In the couutry where there is the black
antelope, know the laws relating- to that." country in which
5 the spotted deer freely roams, in that country the laws which will be
described hereafter, are (intended) to he observed; tWd not
elsewhere." This is the meaning. "-
Viramitrodaya :
Mithila, tbe eapital of the Videbas; residing there. By tbie
15 bas been indieated a bigb degree of exeellence in tbe form of'
tbe ouperior country favonrable for teacbing. Sa-he being tbus
asked, Yogindra]1-beBt of YoginB-indeed the supreme lord of the
Yogis, ES!la\l9.rp-for a monzent-oceupying a short time, Dhyatwa-
having meditated i. c. the ent.ire merature helpful for the point in
20 question, a little by regard to the intrinsic nature and a little, having
contemplated by concentmting the mind, as in the passage I "" The
l1ghi stood for a moment, like a lake wbere the fish are asleep, he saw
bi (means of) eoncentration etc." even for Yogis, concentration has heen
propounded for a minute observation. Abravit spoke. In that aoulttry
25 eta. Yasmin des'e ete., Munin sages, i. e. those used to contemplation
that is to say, abiding by the rules of' logie. 10 following the metbod
of the aneient doctors' of learning it sbould be noliced that tbe great
,?hi Yajfiavalkya by exponnding this seience in the. light of rules laid
down ill ether 8m)'tis even though not mentioned, has indicated the
30 capacity of the pupils, and has removed the defect of non-completene8B'
owing to the nnmentioned works. Bodhata "know i. e. direct your
attelltion to (the understanling of) the subject expounded.
The Autbor noW states in part.icnlar the aptness of the knowledge
by regard to all :the respective rules severally regarding' the couotry,
35 the time, the object, the nature, the evidence, the result and the like,
and of these, all acconnt of its importance, the author expounds
the laws by regard to the country. Yasmin-wl,ere i e., Iloywhere,
Des'e-country i.e., portion of tbe earth, consisting of the land covered
by tbe !3harata Vad/,a. Vide the Vish\lu Puru\la, "This is the land
40 for action; go to tbe heaven and al80 attain absolution," Mrga]1
1. Raghn 1. 73, 74.
2. This is nsed in general as Do honorific in oonnection with
lea.rned men.
3. ffhe Buggestion that each work is in itself and does not need
rmpplementing from others; see on 4 Ilnd 5 Ilnd note.
4. ;ilrti'l'(Or-r-Lit., embracing.
i djfiavaZlcya ]
verse 2.
virmaltrodi:(yn
Krsh\la)l-8potted antBlope i. e., which contains. Charati-roam8,
naturally, is the ellepsis. Vide the t.ext of lVIanu' "That land where
the black aatelope aat.urally roams". there, to be, observed.
Here, on acconnt of the clause wherein &e.' stating an established
fact, the mention elsewhere of the meritoriouElless of Brahml1warta etc., 5
is intended as a particular praise. By the text "The Oountry
extending as lor as the sea to the East, and the sea to the West, and
lying between these two'mountains, is called the Aryl1warta," Manu'
has characterised, as Aryl1wata, even a region without the blnck
antelope, and so the treatment oLDharm" by regard to the non-complete 10
Dharma. In a particrilar region, the laws being the subject particularly
stressed, it should be considered that on an occnrence of non-dharma,
tbe particalarisation ahout the Ary!l.warta and the like is not contem-
plated, .but the whole of the BM"ata- Varl.a (is intended).
Mitaksha,ra.. 15
It may be said, in the text. ,. Let him be taught the
of purification" is the iujuuctive rule for the Achltrya to teach the
Dharma-SaBtra. Whence, it may be asked, is it deduced that the
pupil should make a study thereof P So the Author proceeds
Yajiia, va,lkya, Verse 3. 20
The Vedas, a,long with the Pural)as, the
Nyaya" the lVIlmal)sa, the Dha,rma-S'astra, together with the
Angas, a,re the fourteen sea, ts of the lores a,nd also of
Dha,rma.-
Mitakshara :-The Pura,nas, such as the Brahms and 25
others. Nya,ya, or the 5cience of The JY.Ilmal)Sa the exegesis
of the Vedic sentences. The Dharma-S'astra, such as that of
Manu and the like. The Al)ga,s are six such as Grammar and the
rest. Together with tbese are the four Vedas. Vidyap-the lares
i.e., the lares which are the means for accomplishing the (four) 30
objects, their seats Sthallani are f01!rteen (Cha,turda,s'a,). The
Seats of Dha,rma" Dharmasya cha" also are fourteen.
1. Oh. II. 23.
2. i. 6. the Himl1vau and Vindhya roferred to before in "V Brae 21.
3. Oh. II. 24. '
2
MItakshorn. ,[YajilaValkya
. Ve"Be 3
These moreover must be studied by the members of the first
tbree
1
classes. Being iucluded among tbese the Dharma-S'l1stra
mnst also be studied.
There, these the BrilhinaJ;la must secure for the acquisition'
5 of knowledge as also for performing the (duties prescribed by )
Dharma. The and the Vais'yus for the performance of
(duties nnder) Dharma. For it has been stated hy S'ankha, after
enumerating the seats of knowledge, that " these S BrfibmsI;la acquires
and be directs the mode of' life to others. "
10 Manu' also points ant that the twiceborn have the right to
study the Dharma-S'astra, and that of a Bri'tbmaI;lA slone (is the right)
to teach, and of none else:
"He for whom the rites commencing with the sprinklingS and
ending with the cremation, with the, recital of the Mantras, are
15 prescribed, should be nnderstood .to have the right in this ,S'ltstra,
and of none else whatever.
" By a learned BrilhmsI;ls must this be studied carefully and
should be dnly exponnded to pnpils, and not by anyone else. "
Viramitrodaya.
20 Now while pointing out the objective causss of Dharma
by (predicating) the possession of the principal qualities, and casually
pointing though cnly by implication the standard Muses, by bringing
out as the object of' the present treatise, Musing the observance of
dhBrma, the Author elucidaes the connection of the object, indicated
25 before:
Yajiiavalkya Verse 3,
Pural1ani i. e. The Pura'l}as are defined' thus: "Giving all
[tenQant of the creation, destination, the DyDI1sties
7
the manwanta'l'as,B
1. SrlfloT'I>I: i. '. the firet three claee,s excluding the fourth.
2. iir.rlllIWr-It would 'eem thnt here the. cnusal .1,0 i, intended
i. c. lIl'I"lI'f.
3. 'affi-Rules of conduot and performance of duties prescribed.
4. II. 16. r. 103.
5. 'prinkling of the ,eminal fluid. i. c. 'I'll"!,!. See Guntuwa.
Ob. VIII. 14-25.
6. Mnt,ya Oh. 53. 64.
7. i. 6. the two great the Solar and the Lunar.
8. The interval between two ldanus. By reason of their constant
recurrence they are innumerable. Each Jlanvrt'ltara contains 4,320,000 dllYs.
See pllge 11.
---------------------
1'4;nava lk!fa J
Verse D
Virnmltrodaya.
and a no.rmtion DC tho (two great) Dynasties-thus a Pura,:" has five
en.meteristies." They bave been set ant in the
thuB: "The Bral).rna, the Pi1'lma, tbe Saiva, .s also the Bhilgavata,
similarly another is Namd!ya, MarlmJ;l<).eya being the seventh.
11
The Agneyo. is the eigth and similarly the i8 tne ninth. 5
The tenth is tbe Brohrr,o.-wo.iwartl1, tbe Lainga i8 remembered as the
eleventh. ADd the VeL'raua is the twelfth, and here the Skand" is the
thirteenth. Fourteenth is tbe VtLmo.naka, nnd the Ko.urma is stated
to be the fifteenth. Then the MMsya, the Gurudo. aud thereafter is the
Bral).mltJ;li).o.. " 10
In the Ko.urma, however, without illclndin'g the
but taking up' the vayupnrtLJ;la, the number eighteen bas been stated.
As to these two (versions) an option (exists). The BMgawata is indeCt!
well-known, ,ide the text "Narrated to and Sulm, always
listen to the BMgawata, aud alBa rejleR! by your own month, if yon 15
de,ire an aunihill1tion of birth,."
" Where beginning with the Gl1yatri, the details of the lJh'lrma
are given, contain, Can acconnt of) the killing of the demon Vr
tr
.;
that (PurtL,m) is known as the Bh!igawata" having been stated in the
same work as tbe characteristic. In the well-known work, the 20
commentators have pointed out the inauguration of the Gayatri, while in
the other PurflJ;l's there is an absence of even the least of it. It shonld
therefore be very carefully noticed.
Here in the word PuraJ;la are also included by implication the
Upa-PudlJ;lI1S. 10 t.his connection, says the Kurma' Pura,," :-" Other 25
Puranas also have indeed been' mentioned by the iilunis. The first is
that by Sonatknrol1ra, next to it is the N1lrasiqlha. 1'hird is
int.ended as the P1l3roa, well stated by Kuro:\ra. Fourth is known as
S'iva-Dharma, inaugurated. by Nandi himself. Narrated by Durw:\9. is
Continued fr?In page 10.
Fourteen of these ID!.ke up a day ofBrahma. Each of these fourteen is presided over
by 11 i1ionu having a distinct name. These OIe (1) "'lriwr, (2) "IIUI"i'f, (3) "jl'lll'ii,
(4) ?ff'l1'l, (5) (6) "11?J;", (7) 't'l"'li'[, (8) 1'I1'l1U!, (9) q,HlI9Iii'f, (10) 'l'ifl'\19IU!,
(11) '<11i1'l19rtrT, (12) 1'l:"1'l1'f1iJ(, (13) and (14) We are at preBoLt
in the eev6nth of these, pre3ided over by the
1. They have he(m described with f1 variation in other See
l1""g(l<J] Qh. VIII. 59-04 quoted in n.lambhat\i (GbaIpuIs) pp. 5-7.
2. Oh. 1. 15 [lno the fol1owing.
12
Vl1'amitl'odnyn.
[
Y6}iia1JaZky
B
the wonderful Naradiya (being) next to the last. The Kapila, the Vamana
aB alBo that narrated by the Aus'anah. And alBo the one known aB the
as aldo the one bearing the title of the Kalika. The
Maheswara, and similarly the S'amba, tbe reBort of the laws of the GodB.
5 The ooe narrated by Panisara, another call ed lIfari'cba, and tbat known aB the
BbD.rgava, and tbis the fifteenth is called the Kaurma Pur",,,a. In the Padma
Purana what has been narrated incidentally aB an account of NarasimbB,
that' containing 18,UOO verseB is here called 'the Narasimha. Where the
greatness of Nanda is described by Kartikeya, that is the Nanda Pura,?a
10 and is reputed in the world aB having the name of Nanda. And 0 yon
who have taken the vow of the sageB, that narrative, however, 'Which
having a reference to S'amba occurs in the is called in the
world aB S'amba alBo. Thus also is inclnded by enumeration the (one
having the name of) Aditya' even thera. Oh, beBt of sageB, whatever
15 Pura". is seen outside of these eighteen Pura,?as, know that as sprniging
out of these." Springing out, i.e., deduced.
As for their authority, the (says thuB): "The
eighteen Pur a". , aB also the life-narral.ive of Rama, the Si1stms such as
the Siva-Dharma and othere, 0 son of Bharata, the
20 (regarded as) the filth veda as the MaM BMrata is known;
the Saura Dharmas also, 0 best of kings, propounded by Mann on this
earth, the wise call these by the name of Jaya."
Nyaya!l-Logic-Oommencing with "Prama"., !Jrameys &c." and
ending with "Helwil.b!l.sAJ;t also as stated ", the Sil.Btra into five Adhyi1yas
25 and composed by Aks/y,apd.da. By the word Nydya are also inclnded others
snch as the Sil.nkhya, Patanjnla and other Silstras which do
not directly address themselves to the consiueration of the Sruti,
i.e., the exegetial consideration of the Sruti, &c.,
relstiog to acts, aB contained in the composition of Jaimini in Twelve
30 AdhyiLyas and commencing with' therefore an inquir,v into (the
nature of) Duty &c.", as also concerning Bra!una Oomposed by Vyasa
consisting of fonr Adhyayas and commencing with' "Now therefore
an inquiry into (the nature of) Brahma" &c., thus of two kinds.
Dharma s':istri1)i, the Smrtis o.omposed by lYIanu and others and
35 regorded as (digests of) Dharma, and classified in the Bhavishyat-
puriilfa thus: "Some Sm"i has n visible object, while another haB
an invisible one; yet another has bob visible and invistble, and
1. J aimini I.!.!.
2. V.dant. Sutra I. 1. I.
Ydjii.avaZltya ]
Vllrse 3
Vlranlitrodnya.
another is based on Logic, another is a Smrti based on reason, the
fifth as observed by the wise." The Grhyi\.s are also SmrtiB in form.
By the word ;mrti are also included the Pancharlltras, as these "Iso are
regarded as authoritative like the smrtis of Manu and others, Vide the
13
words of Bhagawa" in the War';:ha: viz. "In the absence of Vedic 5
Mantras, men resort to the rules laid down in the Pancharo,tra"; Vide
alRo another rule in the same viz: "In the absence of the Veda 1I1antras,
the procedure is as bas been laid down in the Panchanltra"; Vide also
the passage in the Braj1.mapura\la" Raviug properly ofi'e,ed worship to
the destroyer of Madhu "; in the Mah;;bhirata also the Panchardtras 10
having been specially praised.
Thus the uuauthoritativenesB of the Pancharatras mentioned in
the Vedanta and also in the works by the BhaHas, has a reference to such
Panchar"tr"s (only) as are opposed to the Vedas. IPor, in the Sm,tipada
in the (exposition of the) Sutra': "If there is ccntradiction, it iB to be
diBregarded; becanse, indeed it is only in tbe abBence (of contradiction)
that tbere can be a presumption." 1t has established that the
authoritativeness of the Smr" which iB directly contradictory to the
8rut,i ie to be disregarded. So also in the Sutra': "Also becanse of
15
a reason" that tbe revered BhaHa' has observed "Such of these.B 20
have not beeu accepted by Vedic Savants, aB having originated from
the Bemblance of laws of a mixed character and which originated with the
ohject of Becurity, popularity, profit, respect, and notoriety, and which
have been formed on the basis of visible objects Buch as splendour, directly
known inference, lesemblance and implication, is in contradiction with
the three VeJas, or are intertwined with dltarma and adlwrma as
embraced in the tenets of S'dnhhya, Yoga, Pdnclta,"dtra, pa,supata,
S'd.kya and Nirgmntka, or which on account of their strength of some
succeBS attainod by the use of poiBonous medication or incantatioDs for
1. third PMa of the first Adhyiiya is BO called. Jaimini
I. 3. 3.ThiB is the third Sutre, in the third Pada of the filBt Adhyay . Known a.
the The first two ButraB making up the It
meaDS that whenever there is contradiction 'ij (between the Smrti and the
Veda) the <'!!ltBhould de disregarted. srerii ii! BecauBe it iB only
when there is no (contradiotion) tha.t there is a:f.3':U"ll;{ (l. presumption, vide the
l.,t Butra-(in ragard to Ihe Veda being in support of the
2 Jaimini 1. 3.4. called the
3. i. e. One of the two ohief exponents of the Mirnan,a
the other being Prnbha.kara. The opinions of ODe are known as 111[Iti1 and of
the other as W?tfrf. After Sabara Swamin, these two have occupying a pIomi-
pent place exponents of this sghoolr .
5
10
Vlrnmltrodayn.
[
ya)iJoiJal7.:
lI
a
Verse ,)
cOl1eingallnremcnt, eradication or madness, or such as are still of' tho
exterior Imd o.dvocatiug,doctriu8S 'other thlH.l those based on D0l1-violeDce,
truth-speaking, self-restraint, donation, compa,sion and in tune with
the (dictateB of) S'r1lti and S"'r1i, and which consists mostly of a (mode
of) life tinctured by considemtions of wealth, tb"se alone are (intended)
to be ignored, as being contraditary to ths words of Bruti." I
Hence also, Bhojar.;ja in the Ratnam:Cli.i, after instancing the
words of Bhag'w.;n viz. "Havs beeD stated," has further quoted a paewge
from tbe KiirJiJ.a thus: "As for otber Sasttas in thiB world whicb
cause illusion, such as, tbe Wdm"" Pa/;upata, Som"" the very emboiliment
of the worst kind of hell, these are stated as false, and also outside the
Vedas."
Similarly: "BrtLhmanas as as well K?hatriyas will continue in that
Kali (age) following the usage of the tVa",,,, audPi.supata as also following
15 the Pancna,-atra." "Following the Pancharfitra" i. e. acting according
to the Pancnardtra opposed to the Vedas. Therefore alEO in t.he. Agni
Pur.ina in the enumeration of Pancharfitras opposed to the Veu"s bave
been mentioned the Pasupata and otber PancbrlitraB. ThuB said
1. The position ill this: Under 1. 1. 3,. as the Vedas are the ba!!is of Dharma
that which is not in the Vedn. to be disregllrded. It may, however, 'happen,
tha.t certllin passages in tbe Smrti have not the support of the Vadas in that a
passage directly supporting it i'not lound in it. Then under the Brd and 4th
Sutras, if the two are contra.dictory, the Smrti is discarded. Where, however, there
is no contradiction, the mere fact tLat a corresponding passage ie not fonnd in the
Vedas is no evidence of its absolute DOll-8xietance at any time. The Schoolmen
argue thus: Smrtikars like Manu and Yajiiavalkya admittedly lollow the Ved.,.
Not only do they regard Vedas ns the besis of all laws, but thy practice, teach,
RDd expound the letter and the spirit thereof, It is tbereiarenot proper that whut
they sayar lay. down must. not have a V dic backing. Ages of long. continued
tradition handing down to numborle!!s generations rules und their observances
must be taken fiS clear oridcnce of the exhtence of these rules in the Vedas. In
such a oase, the only qualification to be borne in mind is, that where tl is
in contradiction or is incongruous with the Sru
'
i
1
it is to be discarded. As aha
must those provisions be disclllded which (lre based on facts or considern.tioDs
adverted to above. Note n:lso the following:
aH,ool[iiwiNil '! 'fHoi ljffiflS'<'f1 I i'lW;"fIq! Bioi "I R>:o1",\1 II
'fqq.QIUfi'9lrch:\!c<rr , II
'! BI <lll<!I1%I'l<C91'Ui "l'll "Iff'i"flfr: 1 "'" BI"'U'f'l1<r. II.
2. For a detailed and exhauslive tre[l.tment of the 'I'antra litera.ture, the
read,r is r,ferredto the Volume, tbat subjectpu.blishedb! Arthur Ayo!ooI\
in 1914.
J
VersG 3
Viramitrodoyo.
15
Hayagriva: "I have, indeed, mentioned the as also the
which aret.wenty-five in number and have been exhibited
by Bages in this world. The first tantra is a t.ntra which
can stnpify the tbree worlds.' The Vnibhava, tbe tnntra,
the Pr!1hlada, the Gilrgya, the ]\1111av., the Ni1radiya, ]\1 I1I)ij.owy., 5
the St1nij.ilya and .IBO the Vnisvik., the tnntra called Saunaka spoken to
by Satya, tile Vagisbth. the ocean of knowledge, the SWl1yambhuva, the
Ki1pil., the the N{Lrlty.n!yalm, the Atreya, the one called
NaraBinh., that called Ml1nndo .s also the Arnna, the Bandhu,y.nn as alB0
Avarna -thus haB itB extent been stated . Taking all this into conBi- 10
deration, the statement that the inclusion of the Panch.rl1tro in the
daily routine is unwarranted, is with ant basis is tbe empbatic proteet' of
S'ri Dattopadbyaya. Tbat even S',zstras sllcb as the Pancbari1tra,
PMupata-and like others, in tbose places wbere tbey do not contradict
the Vedas, are certainly antboritative as bas been stated in the Parijata,' 15
bas been demonstrated witb great force as having been approved
of all f,he leamed men,' Similarly otbers also snch as tbus
B'Y the wise men" and tbe like clauses stated ia tbe aforesaid composi-
tions of established autbority, are to be taken, as these have been
accepted by great men.' Also the Shattrins'anmataand like others alBa 20
are of the same view, is tbe aSBertion of some. Tbe Kalpataru says, no.
The Allll'as as st&ted by Devala viz. "The Vyil.kara"a,
Nirukta, Ohbanda, Kalpa, and Jyoti?ha are the angas of the Veda" Sikshd
the works of Yajfiavalkya, Pa"ini, ParMara and others demonstrating
US" duiy the st.udy of tbe Vedas. Vyllhara'{lam, the science consisting of 25
eight AdhyuJ.ftts commencing with H fl., :ti, and:in arB called VrJdlli"
and ending with " 0., the end.
6
" Ilnd composed by others
1. i. c. +J:'F!I !Lnd qli'i[1!l, The Beaven, the Ell.rth and the Nether regions.
2. farFHtf:-the war cry.
3. D. g. in tf<fI'lTltJll'f p. 80 Ill;:. 18.
4. fuE"r:, men of learning and of position by their repute.
5. '[.'""'-It may aiBo he rendared aB the great populace; cf 'fill"f'IT .'ii'1
'Ii!: " tr.'fr:.
(). The ai'!II:"1fl-fr of opens with the Butra indicating the SigDS of IDi
and euds with the Butra "ar ar .fit" which the explains thuB: "*1', f'f/illm:
&;iffi!'l foiwrl;'l <iwr: f'n<Ii! I 31'li111 Wf,!r '['ffit I The ar which was con.idered to be
open (l9wf) in all the preceding operations of this Grllmmar, is now made con-
tracted (l'iwr). Under 1. 1. 9. (ij<"!1"'!!'1'R;,!a'i" )-those whoBe place of utterance and
effort ale equal are called Savarna or homogeneous letters. Now this effort
or Ifl0'{ mBy be ( internal) or srm:r (external). The 31Jl.<ro:;:r{tP:rCrr mllY be
(1) having a complete contact, or (2) (3) f'f/i!completo opening e.g.
ar, 31[;; " &u, (4) r'iwr or (5) B'I'l contracted.
16
Viramitrodaya,
[
YaFlavaikyu
Verse S
not having made a Vaidic treati,e. Nir.kin.-the work compoBed by
Yaska and elucidating the meaning of Vedic words.
science compoBed by Pillgala and treating' of the Gayatri ond other
metreB. procedure for the performa"ce of the
5 and other sacrificeB, composed by K;ty';;yana, and others.
Jyotii,-Tbe well-known eoience indicative of the'movements &c. of planets,
and treating of the signl of the zodiac, composed by Garga and others.
With these i. e. the Pur"'"a and the rest, mixed, (Vedah) the
Vedas, words wellknown as Veda nsed for eubjecte treated by the VaidikaB
10 and Yl1jiiilmB Buch as Manu und other renowned s'ges vide the disquisi-
tion' in the Mimilnsil about the (authoritativeness of the) Mantras.
Some maintain that pasBages which cannot he traced to human autllprship
are Vedic passages. The difficulty' is removed by taking it aB established
by the 11iml1nsll. to be a composition of passages composed by, others
15 than human heings.
Some, however, by analogy with the rule in workB on
Nydya, ullder which an elahorating exposition is obseved in the case
of compositions of "a narrative character" aver that such would be
the paBsages having a Vedic cbaracter. And the irresponsible ones
20 however, assert that an invariable accommpaDiment with the special
4
cause is the mark of the Veda.
These, moreover, have been demonstrated to be four by Devala and
others devidiDg these as:'" l;tk. Ya.juI;t, Sarna and Atharv."a are
tbe Vedas." There the 'portion of the Vedas which iB profllse in l;t."S, is
25 (called) the That which contains many Yajus i, the Yajw;, and .the one
having an abundance of the Samas, the Silma. The Atharva!"a, moreover,
1. originating and treating.
2. Jaimind II.!. 32. See also J.imind 1.2. 31-53. where
nfter stating the several positions of the in. 31-39 ButIas, thl.'ir refutation
is given in SutraB 40-50, Bud the Siddhrinta is stated ill Sutras thus
WJiflq'row I 3;[: I The following 'll'u(q;'r may conveniently be borne
in mind for determining the existenoe of tbe ma'ltra character of Vedic passages
and its ab,ence. ;:r'i[Qr4'f1Jff<lRf'9IOi'fwrlitrQI9<f: 1 li;nnl!'itrQT91"f 1i;l1M! '1' II
i.e., where the marks enumerated above are not fonnd. it is not a mantra. ThuB
(1) Of'iIq The nse of the first person e. g. om'ii (;jE{'!Ti (2) e. g. 311r
(3) 31<'<I'if the 31\'f ending ,. g. a<\'I "fll<r, 'R<fl "fflll (4) C9T'0' e. g. Pon,
;;Of;l!1 and also (5) 'f''ilfRfI% i. c. passages well known as 'l"'fS. ,. g.
8l':r i{9q@lF(,
3. 'Ot1C'fi'''l<l:r,:
4. :;r'W't has baen defined ns \'fiii >af'l'f'lTllf'Ii' :;rqn't, A. apecial
cauSB for. general effect '. g. the *iR i. the :;rqn'i[ of 91%.
viramitrodaya.
which contains numerous passages demonstrating (the performance of) acts'
with a visible purpose, the ugh the invisible. The two viz. tbe lOlila and
tbe S'"I"'iya, are indeed included in these. Of these, tbe EMla is that'
portion of the Vedas, wbich presents acts to be performed and which
17
bas not been
l
explained. The portion of the Veda mentioned in the t
Br!Lhmal)' is called S',HriYrt by reason of its being set ont by S'ak'a.
While the Angirasa, is only a portion of the itharvana. Moreover tbese
four Vedas are each divided into two parts, the Mantras and the
Brdlma,za. By these, such sentences of the Vedas as are in the form of
names to be nsed as instrumental at the performance of an act are designa- l(
ted by the word Mantra as has been demonstrated in the portion' definlg a
Mantra in the Sfttm "The name Mantra is applied to those (that serve
the purpose of denoting things) connected with prescribed actions."
There also, the definition given by Manu and others, of a l\1antrIi, as
"that itself which is kuown as the Mantra," survives in the end, by a 11
discrimination of what is intended and what is not. 'And therefore it is
that Parthasarathi Mis'ra has said that generally it is indicative of tbe
sense in which it is understood by the experts, and therefore has stated
that that is Mantra, which is known as Mant"" by the expert,scholars.
Even the revered Jaimini with a view to obviate the inclnsion of 2
(passages of the nature of) modifications, invocation or names as l\iantras
states the definition of a Mantra as that which pre-eminently is known
to possess the character of a Mantra in his Sutra vtz.' "The character
of a Mantra does not belong to what is not fonnd in the text by the
Veda becanse the (aforelaid) distinction applies only to such passages 2
,as are actually fonnd in t.he So also Bhattap::da has observed
"A mantra is defined a9lhl1t which is so called by the Yfijiiikas," Here,
. just as "mantra etc." is an extended sellEe of the Brll.hmal)a, a similar
detinition of a Sftktit, Anuv!Lka and the like is indeed unobjectionahle.
On account, however, of a greater likelihood, that other definitions may be
stated, so the portion of tte Veda remaining after that covered by the
l\iantra is BIi1bmal)', as has been said,' "In regard to,the rest, tbe
name Brahm"l)' (is used)." Tbe meaning is that the Vedic portion'
remaining after the l\1antros i. Br!Lhmall"
"Mantras also are declared to be J;lk., Yajus and the
and Nigada" thus have these been divided by ;yana. Or where
1. i. lJ. in regard to which no (;iV'T6' has been onared.
2. See note (68) above p. II. 32.
3. Jaimini 11 I. 34 ..
4. Jaimlni II. 1. 33.
g
)
j
o
5
10
35
1,8
Virnml trodl;lya
[
Ydj 7iavalJcya
. Ver.se 3
theadju'tmep.t. of the (met,rical) feet ie by regard to the meaning, the
is called J;tk. as bas been snid.' "Among these (i. e. tbe
tbose are called :!;tlr. wberein tbe division into feet
is';n accordance.witb. tbe limitations of the meaning." The meaning and
5 the tiDal .co"cllleioq is .. tbat a Mantra wbich is made up of well defined
letters is, a :!;tk.. Hera. tbe special qualification is .not being carried from.
tbe. menniqg, otberwise it would overlap in tbe
A Mantra where the letters are not defioitely fixed and which is
preceded by' einging is Regarding the definition of Yajus it has
10 been stated' thus: "In, regard to the rest, the word Yajus
(is applied )." What is prononnced witb nn accent different from
tbat of a :!;tk. or the. Sama is YajnB. "A mantra when eunl; ie
called Si1[l)a, " Altbougb in tbe seventh Adhyil,ya the Samol) bas been
establisbed to be that only 'which is snug, it is differently exbibited by
15 regard to letters e. g. in (the passage) "ShoulJ sing in the RathantaIas"-
Thus in the chapter on the distribution of the. ma"tras, intending the
wort! Suroal) to apply to letters wbich are being sung, the Sfttra.has been
thus put "The name Sama has been given to the musical (mautras)"
i. c. the Sfttrn has been arranged eomehow by regard to the letters'.
20 The Nigadas, bow ever, such as " He takes up the sprinkler," aud
the like, ore mantras in the form as add reseed to another. ,In tbe
Nigadtldltikara!,a, etarting with the objector's position as The Jiligadal.
sbould. be reg.rded ae the fourth kind (, of M"ntra ),. because of ite
peculiar cnaracter," tbeAuthor has reached the est.blished conclusion
25 that they are a particular variety of the Hence also, in .the Sruti
te"t-" Aherbudhniyamantra,n me gopftya vid"i'
samCtni although a mautra bas he en mention.ed only in
three IrlUds, still in the. texts suob as" In a low tone by the Yaju8,
loudly by tbe Nigada" and the like otbers, a special designation havlDg
30 been stated, it, ehonld be nnderdtuod tbat Nig"da8 have been separately
state,l by K:ty with a view to bring tbom out particularly,
1, J.imini'n, 1. 35.
2. J.imini II. 1. 37.
3, II. 1. 36.
4, . The word "Sam.n" does not strictly .pply to the mantras theDl"
l!Ielv-es, as-it is owing to the word or letters set to different ways and tunes in
music e. g. RathantflrD.S-, Brha.t etc. tuat the Illl1Dtr[L ii? called Saman, T-hie setting
to music is re'garded as n Sanskarn a puti6c!Iotion of the mantras, and as such,
owes its origin tothe siuger and fiS euuh'cllnnot be callod 'Vedaproper-whioh is
without a sourcs-human or othorwiee.

Verse 3
of Dharmas
Brahma,!,a" moreover, is twofold, as claesified into Vidlti (or
injunction) and A.rtlwvtt'/a (or explanatory passages). Pa,.{tkrti (otber's
actiou) and Pur,Halp" (Past story) are only included in the Artnavada,
19
There, Vidld Or injunction is fourfold by reason of the (following)
varieties viz. Utpatti (or originative), Vzniyoqa (or I1pplicatory), p, ayoqa . 5
(or of perrormanc-) anel Adhihttra (of claim or qualification). The
Utpatti-vidhi or originative injunction is that which demonstrates a thing
or object which bas not beon the suhject ef any other vidhi, (and is) called
the Utpatti becanse it was first reached. Thpre moreover, it has six
complements viz. "another word, repetition, quality, nuruber, name or 10
uomenclatnre and in ter-de pendence."
Now, as in the text" one shonld perform the sacrifice"
and the like pas.ages, where an in,junction is expreB,e,1 by the word
pardrth.ya ( )-i. c. existing for the purpose of something else, such
an llljuDctian whi"b intimates tbe connection of some subsidiary matter, it 15
is culled the Finlyoq" "Idld' or the injunction by application. In the
application of this Vidlu: "S','uti, a direct statement, Linga, or power,
V{tf,ya, sentence Or syntaeticul connection, P,'al,a,'a?,a, interdependence,
Se/,ana, place, and Samflhhytt, name" are regarded as auxiliaries.
The AdM/till'a vidM is the injunction which intimates the capacity 20
in regard to results e. g. "One desirons 'of Heaven, should offer the
J sacrifice" and the like.
The Pmyoga- Vidld is the injunction which intimates the simultan-
eons performance in entlIety together with the By way of Com-
prehending the option in regllrd to the eight faults accompanying 8 sllcrifice
enjllined under of the Vidltis with their injunctions, the P'.yoga-
Vid/'i itself has heen mentioned ," the principal Vid1ti as intimatlUg Lhe
performance of the principal act together with all the angas. As in
" one should offer the J yotisbtoma s"crifice" and the like, as one should
discriminate from the form.
The Utpa,tti Vidlti is of tbree kiods viz. (1) As originative of an
act only as in " one performs a sacrifice to the fire" and the like. (2) As
originating all act having l\ spAcial qun.lity as in" one should offer the
Soma sacrifice" and the like and (3) As originating the qnality only as
in " one offers a Bacrifice witb curds" and the like.
Vini:!oga Vidlti or the injunction of application i6nlso three-fold
viz., ApM".- Vidhi, Niyo,mavidlti and ParisanMyd-vicllti, as ha. been
1. Tbis "is the XIII. in 2nd Adbya.ya. 1st pada: covering Sutras 38-45,
It is otherwise de3cribed as I9ftr: I
30
35
20
Mltokshnro-Other Arthaa
[
Ydjiiavalkya
VorSB S
said: ." An injuction(Vidh,') .takes placo when something js absolutely
non-est"bliBhed; an injunction of necesBary arrangement (Niyama), when
one alteru.live iB. already establiehed; when both alternatives are
already established, the injunctiou required is called limitation (Pari-
5 There, the firBt (iB instanced) aB in "One deBirous of heaven
should olfer the sacrifice and the like." The ,econd a8 in
".they poundth, paddly" and the like. The third in " He takeB up
the one bearing the name of the horBe" and the like. In the
however, "Five only of thefive"nailed animalB mUBt be eaten " ha, been
10 givenaB.an illnstration of the third; but thiB topic is not being elaborated
here for fear of enlarging the present diBcuseion .
. Arthavad4,s, however,are in the form of praiBe or censure. Of
the3e, the firBt (is illustrated) as in " Vay" indeed is the swiftest deity"
and the like, and the second as in "His oblntionB (the goda) do not
15 eat, who olf"r..the s,crifice after sunrise" and the like, may be taken as
understood elsewhere. Th UB enough of an elaboration again of thing a
which are interconnected.
The putting of the as acceBBory is with the objeot indi-
cating the VedaB aB the Principal.
29 Vidyan:im, if the lores i. e., of the knowledge is the meRne of
accompliBhing the (four) objocts. Therefore even of Dharma alBo ar.e
theBe the soats Sth"u':;:ui, i. e., meaus, .s dharma is caused by the
introduction of knowledge.
Although, elBewhere, eighteen BoatB of lares have been men-
25 tionea, aB in the Pur';:na. "Tbe Ang"" the four VedaB, the
the extensive Ny{\y., the DharmaSI1,tra, and the PuriL!)a,
these are the fourteen (seatB of) knowledge. The Ayurveda, the Dhanur-
veda, t.he alao theBe three, .nd the fourth the Artha-
S{1;trn, thnB these eighteen are known as (the seatB of) knowledge, "
A
30 still, here, by the word Veda, are inclnded the Ayu"veda and others in
the foroo of subordinate Ved'B, anI thus it Bhonld be understood that
there iB no BhortneBs (of statement). Taece, althongh seatB ofknowledge,
cannot be the seats of Dharma because their. objective is not Dharma,
so they say.
35 AB to what the Brahma.Puralla says viz., that "the Vedanta isthe
fifteenth, and Vidyil shall be the sixteenth ", tbere Vedanta meane the
S' <Ir.raka. The Vidyi/s i.e., the eBoteric teaching of the B,hadB.rn!)yaka and
the like. These two moreover have been includeil. by the word :Mlmansd,
yeda. ThllB everything is well arranged.
Y4i;Javalkyal
Versos 4-5 J
Mitnksbnrn-The -Dharmas
MIT AKSHARa.
Let it be thnt the Dharma S'ftstra should be studied. How
this particular S'astra composed by Yiijilavalkya come in?
So the Author proceeds
21
Y:jna.va.lkya., Verses 4 a.nd 5. 5
Ma.l1U, Atri, VishlJ.U, Harlta., Y:jna.va.lkya.,
Angira, Ya.ma., Apastamba., SaTf\varta, K:tys,yana., and
Bfhaspa.ti. (4)
Paras'a,ra., Vyasa., S'ankha, Likhita., Gau-
tama, S'a,tfi,ta.pa. a.nd also are the promulgators 10
of Dharma. S'astB. (5) .
:-Up to the word USana< the sentence is a
Dwandwa compound inflected' in the singular The meaning is tbat
this Dharma S'i1,tra propounded by Yfljl1avalkys should be stndied.
This i< not a restrictive' enumeration, but this is merely by 15
way of iIlnstration. Therefore the compositions of Baudhltyana and
others being regarded as Dharma-S'i\stra will not be inconsistent.'
Of these, although each one hy itself is an authority, still when these
are in need of being supplemented, trat supplementing may be done
from elsewhere.' in case, however, of. a difference there is -an 20
option.
1. i'f;'ll'nii How doeB this come in 1 Lit, what has come of this &c_ 1
2. Bee PaI;tini II. 4-5.
3, rrltf!@1[ i. B. these snd none other5. The no.roes mentioned Ilre only
us by way of nfustro.tioD.
4. D. admitting others as authorities wi\l not in any way
conflict with the text given.
5. a:r;:r.n:;: i. D. from other works. Thie is a very important passage and
should be perticularly lloticed. It is Dot unoften that f.I. position is attempted to
be based all the reo;!!on that a perticular author is silent on the point Bnd thorefore
the silence is taken as conclusively cecisive of the point. The recent decisioDs
of the Allahabad nnd Bombay High Oourts refusing f1 share to a grandmother
in a snit for partition betweeu ber Bon and grnndeou nre an instance in point.
TbBt sncb Bupplementing is d.on6 by Oourts will be Been from the remarks of their
Lordships in the case of Arlit Narayall Singh 1I1alwbir Prasad 48 L A 86 at
r 83 (last 4 line, & p. 94 toP) Bee .1'0 Chunilal VB S,,'ajram 33 Bomb,,! 433
Page
22
Virllmltrodnya--TopicB disGU81llJd
Viramitrodaya.
Admitting that the DharmaS' fi.stra is the reason, it lJ1ay be
asked, what has that to do with the present (work)? ' ;:;0 the Anthor
wishes to point ont that his own cOlJ1position is a Dlza1'maS'Ctstra,
- and for that exposition lJ1entions the composers oE the Dharma-
D
S' fi.slra.
Y;jiiavalkya Verses 4 and 5.
clause ending with' Usuna' is a unitary Dwandwa Oompound.
Prayojak['l1-prom1lZgators i.e., autbors. in the exprcsslOu
10 scha-and also Vasi"ntha,-the word eha (und aloo) is used cnmul'1tively
for those not ment.ioned, sO that others ulso are iocluded. For, "ccorrling
to S'ankha and Likhita: "Smrti' means tbe Dharma S'Lrns., Their
anthor; (are) Manu, Y"llla, ALri. B,haspJlti,
Usuna!)., ApaBtamba, Vusifht!).., Kl1tyl1ynna, P,,,M,\m V) I1sn, S.Lukba,
15 SalJlwarta, Gautuma, S"iI,taplL, RUIHa, Yl1jnavalkya,
and the like others, wise and learned men."
Manu, Brhaspati, Gautama, and Yama, Angirli!)., the
I,ord of the Yogis, as ",lBO Prachetf1!)., SI1 Mapa and Paras",)" S"rpvarta
and Usanas, Sankha and Likhita aod Atri, ApaB-
20 and Hl1rita. These Bages eighteen in nnmber chastened by vows are
mentioned aB the promulgators of the Dharma Sa,tra.
Continued from pngs 21.
p. 439. The P's"varii.pa o.fter ll. discussion at the Bnd thus: P. 11. rI
",qf1"['i: "I 'l'1\tl'I'fln(ii[ 'F-ll:!1<ii\<; <W'f,;;{iitl;ll I I.
Tr: Whme, however., the text of the performance is. incomplete, and 8
mere reoommendation for the performance is given-as 8 g. in the cuse of
Upanayo.ul\ Il;!ld the like, thera the supplementing from another is neCCB_
BI.Hily presumed. Also notethe foUowing observations in the I
'iffi'r.; ff" '"
e;RQ: <"['lr.rq;lji'!\""l'f .fu "ra:, I q<\ ",n\;;m "lilt.;
m 19>rwr ,...,jar "1l1'rrn<i'1 <I: <m>n:f9tl'wiitfllif\<1 I 1'1 "I
311"':;;:1ffi'l;T11l: 3JI'OllBll I'll "rfu",i\o!fol 'R'\I ff,;m>;j 'i'!1'f'TifI'
.Fci il1'FI ir'l, \
<f
'
iiiS19 1'[llifl 'fita: I I ':r
ll
'l"l'fIU'f'l: I P. U.
See Menu II. 14. G .utam, I. 5, and olher text, eoUeelea in the Sm,ti.
ehnnd,ik,i at p. 7.
1.' !j1ij'l1\: uulbors, not merely publiebers.
i. 0, Oomplementary 8m,ti.,
------
-------------
vtrn mhroda ya-Autlwl'S
Jl1bali, also Nachiketa, Skanda, and Ki1Syapa, Vyil.sa,
also Sanat-Kumara, ulso Sumantu, Pilllmah., Vyaghra, as
Jiltiikan;lR, and Kapinjala, Baudhayana, KUl)ada, and similarly
mitra, Paithinasi, as also GoJjhil" are the authors of U pa-smr,is.
Similarly, and Narada also, and also Sumantu, 5
Pitamana, Babbru, Satyavratl1, GargYI1, Devala,
Jamadagni, Bharadvaja, Pllla,tya, Pulaha. Kratu, Atreya, as also 1I1or10hi
and Vats" also. Pamsh.r . and and similarly Yaijavapa.
'r hus other twenty-one Sm,dh!l.rs have been mentioned. 'rhe Dharma-
Bastra works comp03ed by' these in ancient times, are (regarded as) 10
authorities, and must not be disoarded through motives.
Here theSm,tis oomposed by eighteen sages SIloh as Mann aud
otbers, while tbe eighteen u"asm,U. written by Jailali and others,
although clas,ified separately, have been mentioned together generally in
the Bhavs'ltya thus: "'rh08e Sm,tiB also suoh as Mann and 15
othere and known to be thirty-six," while the twenty-one composed by
Vasistha and othere, however, have been referred to thus: "Similarly.,
other &c., " V,.ldhamnnu, Vrddha.S'atMape,
Laghn Harito., Yogi Ydjfiavalkya and others, however, bearing" spscially
qualitative Dame 00 acconot of the particnlar conditione, are also (inclnded 20
in -the enumeration of) Mann and the rest and so have not been
mentioned separatels. 'rhus, it bas been pointed out that by reason of
its having been composed by Yajfiavalkya, the work written by himself
is a Dharma Bastm. .
Mitakshara.
. .
Now the author mentions the causative
1
attributesoE Dharma. 25
Yajiiavalkya Verse 6.
In a (proper) country, at a (pro:per) time, with
( :pro:per) means, ( when) a thing is given a.Way with faith,
to a (:pro:per) :person, all that is the ca.usa.tive attribute
of Dharma.
: a Des'e in a Countr'y, as has been rlesoribed
2
above 30
viz:' the country in which the black antelope etc." Kalap, Time, such
1. q;Wii'[ifl, as opposed to ,nqq;iil['l: in the V6tBe. In the
the author mentions t,his [is the 'Crf!llq<iit?i!11lT of \q"q,
2. In Verso 2 at p,
abovo.
24
M; Viram; trodaYIi
us the solsticll
'
and the like. Upfl.ya!l,1l1.ea
1
ls i. e. the bundle' of
necessary acts prescribed by theS'astras. Dra vyarn, 1 hing obtained
by the acceptence of gifts, such as a cow or the like. S'raddha,
Faith i. fl. belief in- the existence; _ ( of God). In such a manner that
5 it is attimdedbyit.
P(i.trarn, (a proper) Person i e. as hereafter to bedefined.'
viz; " not merely by learning etc." Pradlyate
S
, is given away i. e.
is abandoned in such a manner as to create another's ownership so
that it can pever return back. These are the causative' attributes of
10 Dharma.
What? Are these all? The author says, No. Sa.tl:alarniti
all that etd. It amounts to state thilt _ others also mentioned in the
S'ilstm such as caste, quality, sacrifices,olierings, etc" are all an
efficient cause of Dharma. -viz" the four-fold cause of Dharma i. e.
15 consisting of caste, quality, substance and action impregnated with
faith. And aU that, or such separately should be ohserved iu accord-
ance with Faith, however, recurs in (the case of) aU.
Virarnitrodaya.-
Now while pointiag out the-aotual oauses of Dharma at the same
30 time the Author desoribes its nature
6.
Des!\]1..- Country, such as or the like. K.:lal1-time
i. e. the occasion of" Sun's eclipse or the like. Up:'yajl -me."8, i. e.
nec889llry acts. Drawyam-tlti"g, snch as gold etc. S'raddh:'-faith
35 firm belief in. the fructuation of a Vedic performance. So "laced as to
1. The several occa.sions rega.rded proper lor conferring religious
gift,. aro ql<i <'Fagif I W1IT'l," >filIT \I &0. 'fJ<I,!luOi.
See Dana. Mn'ynkhIl where the' proper periods have beEn collected,
2. the nece9Bary net, for the proper performance 01 the
duty.
3. <mf<'iI'l'f-i .. Belief in the existence of god ond. life death.
4. Veree 200- hereafter.
5. Pnrliculllr St81B is placed on the preposition It as- 'contracted !lnd,
1lrn-+31! i. fl. Oompletely a.nd irravocately given awaYI so as never to be resumed
6. cmf<fi' or of Dharma. These are the circnmstD.D06S or
OCCIBioDS which bring about the performance of !l religiouB aet.



YdjflilvaZlcya ]
verse 6.
Vlromaitrodayn
25
be accompanied by i. e. by a good intention. Patram-a: prope'1'
person i. e. a learnell Brlilfmal)a and the like I1S will hereafter be
described. Here the locative case is in the sense of the dative. Pradi-
yate iti, is givon away. Dana or a donation is an a bandonment accom-
panied by fL gift; or the parLicular desire to destroy one's own domi- -0
nium resulting in the creation of another's proprietorship, and not
being a sale or a like transaction. Of that, the highest i. e. absence of
any return obligation or any return of that character and an appropriate-
ness in regard to the requirements favonrable for a gift such as caste,
quality and others. Here donation in all the four aspects of Dharma, 10
being likbly to be fonnd in the four Yugas, has been prominently taken
as an illustration and is indicative of all acts prescribed by the -Sastra,
such as a sacrifice, a firo offering, and the like, and mixed with the
formative canse of such.
Yad.iti-whic1, etc. has a reference to the special causes such as 15
the country and the like. And as regards Tad, although it has naturally
a well-known connection with Yad immediately after which it is placed
as in the expression.' "That which WaS elevated ".and the like, or in the
paBSage " To me the cruel, that which ie put aloug with the object etc."
still by way of an exception, it should be remembered it hus the force to 20
indicate the meaning pointed by the wo.rd Yad.
Sakalam-all tl,at i. e. the whole of it. Dharmalakshanam_
attribute 0/' Dl,arma i. c. its nature, by reason of its securing 'tho' entire
fruit as ordained by the That, however, which is wanting in one
or more snch e. g. the country and the rest, would be fruitless, more 25
frnitless, and most fruitless, owing to its not accomplishing tht result.
This is the import.
Thns, therefore, any religious act snch as a sacrifice or the like,
in whichever part it may have been predominently prescribed by the
rule, with all theBe shonld collectively be performed. When the parts 30
contradict or do not admit of each other, there is an option. .As there
is no other course, and as there is no concommittance, nOr mutual depen-
dence. As has been said.' "Ou a conflict, there is an option". "An option
between Srprti and Suetra exists for making np the completed seuse."
But in regard to a neceBSary act, a contraction is permissible only, of the 35
possible only, while in acts stated with" special purpose all the- parts
may be contracted. By reason of the concentration of the whole power,
1. In the Veni-SonhAm Act L 13.
2. See Smriti Oh.ndik' p. 7. and note 5 on p. 21 abov .
4
[
' Y<\iliavaikra
Ver&a' 7
an act though started with a special purpose, is like an ordinary one.
When, bowever, in the case of an act started with a special purpose
even in Bpite of the want of parts, on account of some reason, the entire
fruition or partial fruition has been declared in the Sastra,there, one
.6 desiring it, ,should perform it in the very manner. This is the distinction.
Mitakshar,.
Now the author describes theinformative
1
yftjilavalkya Verse 7.
sources of law
The S'ruti, the Smrti, the practice of the good, what
10 appears commendable to one's own self, and the desire
sprung from a proper resolve, these are said to be t,he
sources of Law. '
S'ruti, the Veda.
2
' The Snirti, the
Dharma
3
S'listr1t. For Manu says "S'ruti, indeed, is to he
15 aB the Veda, while Dharma S' astra is Smrti."
p1'aatiae of the good j, e. the of
'. those with established reputation, the practice, observance;
and not oE the non-S' Swasya chatmanap. priyam
and what appears :'commendable to one's own self i. e. in regard
20 to smatter where there exists an option. e. fl. (in the passage)5
"In the eighth year 'of conception or birth". In such and like cases
one's own wish alone is the determinant. Samyaksankalpat
jatap.-Sprung from a proper resolve, i. e. unoppoEed to the S' astra.
Kamap. deBire. As e. g. "By me, except at meals, 'water must' not
25 he drunk." These are Dharmasya mulam the sources of law
i. e. the authorities. Among these upon a conflict, the prior onee .
have greater authority.
1. wherewithal to find the low-as distinguished
from the 'l'r,!O'[iis-the way. or methods by whioh (a rule of) low is obs.,ved in
practice or performance.
2. The four Ved., primarily ,andelso the Upanishad .
3. The entire literature other than whet is ,in Sroti, and
which is
4 .
6.
6.
rega.rded as a source of law,
. Oh.Il.IO.
Manu XII. 108,
S further on Verse 14.
Yajilavalkya ]
7
-_ .. _-----,-. -----.
Viramitrodpya.
Viramitrodaya.
Now with a view indeed to point out as the principal; Bources of
la.w what was deduced from the and the reBt mentioned above,
and also with the object of avoiding the impression, likely to arise from
the expression
1
" is given out" that acts alone indicate dharma and
thus that even a feast would be a source of dharma, the Author state's
that the characteristics of dharma are distiuguishable from such as the
above, and so proceeds: -
Yajiiavalkya Verse 7.
27
S'ruti, the Veda. Sm!tjp., the Dharmasl1stra, as says Manu.' 1
"Sruti indeed is to be known as the Veda, while DharmaMstra is
Smrti." Sadacharap-, the practice of the good, has been iudicated in the
Vish:(lupura:(la thns: "The SadhnB (good men) aro those whose Bius have
been reduced; the word 8a! (good) is indicative of good men. What
therefore is their practice is known as 'the praotice of the good".
Prnotice i.e., not pertaining to worldliness, and therefore wordly (aots1ike
the) feasts and the like are exoluded. Swasya priyam, to one' 8 Own self
commendable :i. e., liked; i.e., as the effect is characterised by the
cause (producing it), iu oase of a doubt as to (a matter of) law, the mind
would be pleased at the side approved of by men whose minds have been
seasoned by religions sacraments, as observes the revered Bhatta: "By
this ha.s been established the authoritativeness, for the purpose of
accomplishing dharma, of what appears commendable to those whose
mindS have been chastened' by the glory of varions Vaidika dnties."
Atmana of one' 8 own 8elf, and not of all. This, moreover, althongh
the view of One only, is followed in a" matter of duty", becanse of the
strength of the position.
Samyak sankalpat from a proper resolve i.e., from knowledge
devoid of anger, hatred and the like, Jatap- 8prung. Kamo, desire; snch,
[),s doing service to BrfiJ:tmaJ.la or the like, and expressed by the word
service and the like in the Mahabharata and like works while ennmerating
. the components of Character! thUB : "U rimaliciousness for all created
beings, in deed, mind and speech, lind also favour, likewise kncwledge.
The wise know this aB chaucter." Idam tMs i.e., these. MiiliLm 8ource.
By nsing this in the gender and nnmber of the object intended, and that
1. in Yajn: Verse 6 a.bove.
2. ()h. II. 10.
c. elevated, polish.il.
4. :IT",.
0. 1'r'T<i.
o
15
28
Vlrnmltrodayn,
[
YdJiiaualltya
VerGB 7
also among the five, although S'ruti: i' the principal by regard to
others commencing with the S'r-uti, has been mentioned as n source of
law, i.e.,. source by pre-eminence, intending thereby to indicate the
extreme pre-eminence of the source in the form of S'ruti. For
5 Mann also:
1
"The "Ved., tbe Smrti, the usage of the good, what appears
Qommendable to one's own self, they declare these four as actually the
mark of dharma." 'Actually' i.e., by reason of its including S'ruti.
, Mark' i.e. standard.
Although in the text" the entire, Vedn is the Bource of law, and
10 also the tradition and character of thos?, who kuow it; also the conduct of
'the good, and the satisfaction of self also'1lVIanu hiDlselfhas stated character
as an addition, still ita characteristics such as the absenceaf malice &c.
stated in the Bharata viz. respect for the BrAhmaria, a devotion for God
and, the manes, gentleness, abstention from, injury to others, absence of
15 jealonsy, softness, unharshness, friendliness, kindliness in speech, grateful-
ness, hnmanity and serenity, of thirteen kinds is (what makes np gooJ )
character. Respect for the Bril.hma'tBs &c., as also those stated by Harita
being inclnded in good conduct itself, bave not been mentioned here
separately, devotion for God and for the manes aleo thesetwo-gene-
20 rally developing in benevolence towards others, constitute a dietinct
course of condnct, by reason of its' respectability, have been mentioned
in another text after the maxim' of " the cattle and the bull." In the
same manner ehould be understood the clause "The deeire sprnng from
a proper resolve" even in tbe clause under consideration.
25 There, moreover, in'uti e.g. in the consBcration and maintenance
01 the perpetual fire and the like. Smrti i.e. the and
20 the like. ' The practioe' e.g. The holak. feetival. What appears
25
30
35
commendable to self e.g. in the matter . of etndy &c. in regard
to doubtful points, or, a view of penance aad the like. For, in the
20 chapter on Penance, Brahaspati observes: "In tbe act in tbe
performance of which his'mind shall be. notJlt ease, h,e should indeed do
1. II. 12.
2.
3. to this maxim where one word expressing
a general ola.ss or Jenus is ueed, another word expressing no special c]as8 or
a.n individual species is used to draw spec}Bl notioe to this la.tter. Thus go iTT
genera.lly indicates the bovine animol, while is a fattened b,un.
OJ. the and .1'0 the
See Vyawahara Mayukh. p.2 1. 5, Eng. Tr. p. 3 I. 18. Also ru:6UU
28 and Kullnka's Oommentar,. .
~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~
Y4jf",valkya j-
VeTBo 8
Vlromitrodnyn.
it ag-ain until it brings satisfaction." Al<2gMvam-not at ease i.t.
absence of the means leading (to an) extinction of Bins. That is to
say, an uneasiness connected with that.
The satisfaction of the mind is in regard to one himself, relating to
29
unsettled optional matters e.g. the taking of water with face turned 5
towards the East or the North, nnd the like. In regard to others, the
authority is in Dharma. This is the opinion of many. The satisfaction,
however, is an anthority in Dharma for him only who feels it. So it has
been stated while (as regards) the desire it is (an anthority) where there
is no rule directly in the S'ruti &c. in particular acts such as doing 10
service to a BriLhma'ta, and in such form as, "I must, not drink: water
except at meals" or the like. The not doing that. Such is the view of
Vis'warupa.
Here, the Purll,)"s &c. being in the form of Arthaw<2da gG. on
account of their prominence in narrating the creation &c. and owing to 15
their containing much of history, the Nll<2ya and the Mimt'tnst't supple-
ment the Angas such as S'lh?ha and the rest and thus nsefully servir;g
the Vedas, have no direct authoritativeness for the Dl.arma and so these
have not been enumerated here. While the SmrU' a n ~ others, although
taking the S'rMti as their standard, are still authorities for 1a.w eveu 21
without (directly) favouring it, and so have here been mentioned. This
is the distinction.
Thus the nature of Dka"ma having the S'ruti as its standard has
even been pOinted out, for even for these rules of Dharma originating in
the Smrti' &c. the origin is necessarily intended to be in the Vada. As 2
,,11 the Vedas principally point at Dharma, their source is there only. It
should be noted that in the Sutrll, "Dharma is that which being dosira-
ble is indicated by \1n injunction", even the non-Dharma, such as
the eating of the Kalaoja bird &c. has been assumed to have the characte,-
i,tic of an injnnction, Rnd that (assumption) has been refuted by the
expression' desirable' (artlta ).
Mitakshara.
The author mentions an exception to the causative attributes
such as the country &c.
1. an'il[I6I-is the oonsecration of the sacred fire and its maintenance.
It is maintained as a perpetual entity to be kept.
104A. One whose sins have been washed off by suffering ond who has
become purified.
2. Jaimini 1. 1-2.
'30
Mitnkshnro.
Yajnavalkya Verse 8,
[
Yaj"ita'IJalklla
8
Of ali the the acts such as' the sacrifices, ceremo-
nials, self-control, abstention from killing, donations,the
study of the Vedas, this indeed is the highest Dharma viz.
5 by means of yoga the perception of the self.
Ijyaainam Karmal}am. Of per/ormances
sUch as sacrijices, 9'c. ,Ayam this alone is paramo Dharma!l the
highest Dharm':! yadyogena that by Yoga i.e., by controlling the
working of the mind in" regard to external objects, atmano dar-
10 s'anam perception of the Self i.e. have the knowledge of the Reality.
The meaning is that for the realization of self by yoga, there,' is
restriction as to country, &c. As it bas beeu "w bereever there
is no concentratioD, tbere exist no restrictioDs."
Viramitrodaya.
15 Ijya sacrifice. Acharajl cerornonial, such as the daily duties &c.
Damajl, aeif conlrol i. e., restraiut of the organs. Ahimsa abstention
from hilling i. e., abstention from snch killing as is beyond what is
enjoined. Danam, donation, has been already stated. Swadhyayajl.
the study of the Vedas. Karma, acts i. e. other than sacrifice &c. has
20 bsen separately mentioned after the manner' of the 'C.ttle and the Bull'.
Among these, YOliena, by ",eans if UlO Yoga i. e. by the restraint by
moans of the eight' accessories of Yoga restraining the mind only.
Yadatmadars'anam, what is (known as) the perception if tlteself i. 8.
J the net meaning is tbe realization of the prinoiple of self-knowledge.
5
25 Soyam paramo dharmajl, this is tke ltigllOBt dlta,",a.
1. Jaimini I. 1. 2.
2. See note 3 above on p. 28.
Viramltrodayaj however tokes the two verses 11 and 12 and the first
half of the 15th verse together, and tbe I.tter balf separately a' indioative of
the resent as well as tbe datail, of tho prooedure.
"3. arei'rT<il'l.' i.B. 'fl!, f;i<rq. "fHA, Qf"lT'!1'l, qi<fTirll;, 'iT\IIlr, '<[1'[, <I'lri'r i. B.
Restraint, Observance, Posture, Regulation of breath, Abstraction, Oonoentration,
Meditation arid Trance. See Yoga Sutrae 80=II 29.
Theee hove been further defined and el.borated in tbe sutras ne"t following:
Restraint as 81 =II 30. I't'fl!r: as ''frllllTit'l1l;
1!I1!f'l[;nf.[ I 32 = 83. amR " R'lI1:511fll; 97 = II 46.
l!fIlITl!rq:ns in II 49, 1l<'iTi;"R: in +I 54. 'IT(1Jlr in III,I. '1!l'l in In. 2
in III. 3,
i" ,', ,
Y
I' crsc 9
says Manu,' "If it :be asked how it should be with respect to
(points of) the law8 which have not he en (specially) mentioned, (tha
answer is) "That which Brahm",,"e who are S'ih.ta. propound shall
undoubtedly be (regarded as) law."
Those who have mastered the three lores are Trividyas. The 5
assemblage of these is Traividya under the rule' "The affix 5l,,! comes
in the Hense of' collection thereof' after the words 'Bhiksb!i &c.' Or
that So also Manu:' "One who knows the as also
One who knows the Yai1t", and one who knows the Sama- Veda, and not
being less than three .han be regarded us a Par,!hap, or un uBriembly 10
(competent) for deciding a doubtful point of law." .
Three the least i. e. the last alternative; one which h"s this.
By this another (rnle as to tbe) number also has been indicated. For, says
Angiran: "An assembly ehould be (deemed to have been) formed by
twenty-one persone in number who have goue to the end of the MirniJ.n,{J. 15
and the Ny!J.ya and who are experts in the interpratntion of the Vedus ".
Manu: ")\I[en knowing the three V edae, a logician arguing from
causes, 11 MlmdnBaka, one who knows the Nirukta, One who can recite
the Dharma rules, and three from the first (three) shall he as n ParisiLat
consisting of at lsast ten (persons)." Men knowing the thrse Vedae are 20
Traividyas. One arguing from causes i. e. one who concludes by
inference. Logician, i. e. one whose iutellect is sharpened by sound logic.
For Manu" also: "He who interprets by means of a logic,l reaBoning
the sayings of the J(.'!Ms and tho dictates of Dl,anna without repugnance
to the Vedas and S' astra-hs alone knows the Dharma and none 25
other." Nairul,ta(, i. e. one who knows the Nirukta.
'oue who cnn recite the Dharma rules' i. e. one who is conversant with
the legal science- who points out penances and the like, whom
people style a also say, "one who has been purified by
the vow of (the study of) the Vedic lore, who respects agreements, has 30
conquered the organs, and who knows all the rnles of law is called the
Dkarmapat("ha." 'The first Three' (P!lrve), i. c. the celibate, the house-
holder, ond the hermit. These shonld be understood and adjusted by a
relative regard of the importance or triviality of the subject matter as
well as the intensiveness of qualities or their lowness. Moreover, all 35
this is illustrative.
1. Oh. XII. lOS.
2. P'J;linlIV. 2. 38.
B. Oh. XII. 112.
4. Oh. XII. 111.
5. Oh. XII. 106.
5
34
VlramitrodBya
By as many the Dharma could be declared on a particular occasion
by' so many can be (conetituted) a at such a place. And henoe,
,ays Yama: "Wbatever has been declared by one, two, or three men
conversant with the Dl,arma, that should be regarded fie dharma, and not
5 by a tbousand others." Tbus enough of prolixity.
The Author reBumBS the context: yam that assembly
wkic1tever declares as dharma; is Dharma. Adhyatmavittama the
beat among the knowers CJj aelf. The science whicb is started by making
tbe Belf aB thB chief object is called the Science of Belf. The best
10 among tbe knowers of that i. e. one who bas directly realised the
eSBence of self .. 'Even what oue (such) declares' should be inferred by
context.
Just as in the case of the declarations by a the usages in
regard to women, S1ldraa and others are alBa to be included in the term
15 uaage' 'AoMra' when not incpngruouB with the Vedas and tbe like, and
traditionally received, vide Apastamba:' "From women also; froin
the lower fTar1'as tbe rules supplementing tbe Dharma may be deduced;
such bold Bome, Buch hold some." By tbe term (one), has been
indicated another (similar but) not like him, and differing from him.
20 Nor should it be objeoted (that beoauBe) no right of ownership bav-
ing been dealared in regard to women, therefore thiB
An. Objection. canp.ot be; as there would be a eontliee withthe S'astfa.
The answer is, no. By rea,on of the smallness of
tho' inoongruity, the statement in point is regarded as ioaluded in
1. 'B. it is not so muoh the number as the efficieocy or sufficiency for 0.
particulnr ocoassion that would ma.ke up a. Pa1jfJhat
.2. arRil{-Usage and Oustom, In this conneation ma.rk the following
dl,tiction between usage and custom.
Oulltom ........ meBDs local austom, and is Equivalent to the common law of a
locality able even to overrule the oommon law of the land.
Uoage ....... means the 00u1'8e of dealing at a gi Tell period in regard to a parti ..
cular Bet of transactions.
It i, thua e"plaiued by the Law Merchant I Ita legal force is derived ,olely
from its recognition in the decisions of :n!nnicipal Oonrts, not on the principle of
enunoiating substantive law, but on thllt partios to a given contraot must be
taken to contract with reference to the recognised course of dealing.
Se, Goodwtll va. Rob"'t, (1875) L. R. 10 Eq. 337.
3. Dharmoautra II. 29-15,
4, IRT.i<M'i'f;r lfF<'[T;t stated, the argument is;
th, fault i, a trifle and moy be taken aa an omission by mi,tRke, as it helpa the
point .t ["ue.

Ver88 10
Vlramltrodayn-Author,
I1S omitted by) a mistake. Otherwise thsse and the like modern usages
would be generally not inoluded. Moreover ( the fault of) an inoongruity
with S'rJ,stra has always to be taken as suhject to good usage, otherwise
by a reference to the aduHery with Abilya committed by lndm, au
35
absurd' rule may be deduced viz., that want of restraint or "elf-coutrol are 5
good guides of Dharma as tbe,e were exbibited by eminent perBons.
Hence bas it been stated in tbe Mahabharata: "Tbe acts done by the
Gods as also by the sages, one following tbe dharma. sbould not repeat,
nor after bearing them sbould one criticise these". Thus enough of too
muoh prolixity. 10
Tbus ends tbe Introductory Ohapter of tbe commentary on the
Smrti of Yajiiava1kya, called the Virasinha Mitrodaya written by
Mitra Mis'ra, the foremost among tbe scbolars of all learning, tbe 80n
of Parasnrama Mis'ra (wbo was) the 80n of Hansa under
the direction of the gloriOUS Virasinha, the sun blosBoning the 10tuB 15
of tbe beart of tbe Eartb engirt by the four oceans, heing the son
of tbe great poramant king Madhukara Sahi whose lotus like feet
are illumined by the olu.tere of rays of tbe crest-jewels of all tbe
V Bssal kings.
CHAPTER II.
The Celibacy.
MITAKSIIARA.
By these nine verses, having given a general introduction o
the whole S' astra, now the Author, intending to expound the laws
20
of the van.laS and others, first mentions the van,as. 25
Yajiiavaikya Verse 10.
The Brap.mal).a, the the Vais'ya and the
Sildra are the varl)as. Only the first three are twice-born.
Commencing with the sprinkling and ending with the
crematorium, of these alone are the rites (performed) 30
with ( the recital of) the mantras.
'lhe Brah11lm,a, the the Vais'ya
and the S'Mj'a are the foul' van.las, whose qualifications will be
1. 'ff[<I['Q-iB.n undesir.ble conc1u,ion,
S6
Mlloksba.'o-
[
Yajua'OaZlaya
Versa 10
described hereafter. Of these Adyastrayo, the first three namely,
the Brfihmm;UI, the and the VaiR'ya are twicebom.
'twice' 'are ( they) born.' and so are ( called Dvijas or) twice born.
Tesham. "Of these" i. e. of the twice-born, va.i alone, i. e.
5 not of the Commencing, with the sprinkling,
i. e. of which the sprinkling i. B. impregnation, is the first those 'as
so described. Crematorium i. B. the place of tbe dead. The perfor-
mance relating to that .. ,Rites ending with these are to be (performed)
with mantras.
10
Viramitrodaya,
Now among the ruleB regarding the Var!'as intended to be
propounded, the Author Btatea the Var!'as.
Yajnavalkya Vesse 10.
Bra!lma i. e. the In Bome booke the reading is Vipra.
15 The Author gives the divisions of t.he twice-horn for the purpose of discri-
minating those having the capacity for acts. Twadyastrayo dwija!l only
the first three oj tllese are twice-born. Here the word 'only' after
the word and therefore being naturally to be taken after the
word ( the first ), there is a connection in the meaning.
20: Of these the first three are the dzoijas i. e. twice-born by reason
of the derivation, "twice are born" and ao (are called twice-
born ). Moreover, the Author will state
l
further on " Since
from the mother first (are horn) &c." Here as the avocations
have not been expressly indicated or enumerated, it may be wrongly
25 supposed that by the term "the first" only the Brahmu])as are
intended, ,as ,the present (form of the) compound may have its,
'dissloution a" the Erahmanas as well as the so with
a view to obviate this mistake the expression three has been used.
Although by the context Var"a ie inferred, still that may stand
30 discarded. Moreover, here among those expressed by BraJ;!ma do
not eud in three, 'and may moreover be endless, therefore after taking
the condition of a Brahma,!a, a and a only the three
are ended. Here aLso Manu' any': "But the fourth has one birth
only. There is no fifth Var]) . " The fourth is the S'udra of pure
35 Var!la. Indeed a mixture of the Yarra exists no doubt. But it has also
been stated that one born of a mixture of var!'as is not one included
in the Var!ias.
1. A,charov .. 39.
2. Oh.:x;. 4.
---- ----- --------------------- ----------.- ----- _._-----
Ydjiiaval1tya
Versfls 11-12
Mitnksbarn-Thcir Sacramenta
There the Author. mentions the special point about the duties of
the twice-born (as distinguished) from the /S'udra8 and the rest.
S'masanantaj1. te!am wai mantratah Kriyal1 "Oommenc-
ing with the spinkling and ending with tbe crematorium, of tbese alone
37
Rre the rites performed with the mantras ". 5
Ni,heka Sprinkling i,e. the conception of the womb; beginning
with that. S'mas'anam, Crematorium, relating to that i.e. tbe exequial
sacrifice; ending with these the rites are with the mantras i.e. are per-
formed with the accompaniment of the mantras. Of these only i.e. of the
dwijas or the twice-born alons, but not of the S'ildra aleo. Bnt even 10
withont mantras, the rites are also for him even. And hence says Yama
in regard to the rites ending with the' first dressing of the hah on the
forehead. "A S'adra also shonld be so made pnrified withont the mantra,.
The Lord of tbe creation did not create him with any Mantra whatever."
By S'fJdra, the sex is not stressed, for it is not the principal 15
object of coneideration. Evamvidha)l, in thiB manner i. e. on whom
have been performed tbe rites ending with the dressing of the
forelock-and therefore should have rites performed On him. With
the Mantra i. e. the Vaidika mantra vide the text "without the Veda
mantra," which have a common basis. 20
With any e. g. hy gllyatri or the like, the lord of the creation i. e.
the creator, did (not) create i. e. couple with it. Therefore" there is
no initiation (U panayana). This is the meaning. Moreover, according
to the S'rnti text: "He created the Brahma", with gllyatri, with
TrsM"bh the Rajamya, and with Jagati the Vais'ya; but with no 25
mantra the S'ildra."
And thus, has been stated in the "Marriage is
the only sanskara which even a S'ildra gets always. It should be
noticed that hy the term ( ",aka ), 'only', either the upanayana or the
Vedic Mantra is excluded, and not garbMddnam, (conception), or the like. 30
lY.[[TAKSHARA.
Now the Author states those sacraments In their order.
Yi'tjiiavalkya Verses 11 and 12 .
In season, the Garbhadhdna; the ( P'umsavanam )
begetting of the male (child), before the quickening ; in 35
1. (il;l!I:
2. here is th, s.me as
38
Mltakshoro
[
Yd}navaZ7c
y
a
Verse 11_12
sixth or in the eighth (month) the S'imanta; upon
arrival the Jdtakarma also. (11.)
On the' eleventh day, the Ni,shkmma1}a, in the
sixth, the Nama, in the fourth month, the ana;
5 and the Chitda may be performed according to the family
custom. (12).
Mitkf)hara.: The Garbhadha.na.-The Garbhddhana
is the name of a ceremony expressed
l
by the meaning of the
word itself, and so also the other rites to be described later on.
10 That Garbhddhdna should be in "season," i. e. at the time of the
of characteristics to be described hereafter. The
PUI?-savana, the ceremony called Pfln}savana (to he per-
formed) before the movement of the fretus.
wa masi in the simlh or the eighth
15 month. The Simantonnayana. the parting of the hair. Moreover
these latter two viz. the and the ,Simantonnayana:
being rites for the consecration of the wife! are to be performed
only once, and not at each pregnancy; as has been said by
Devala; :-" A woman once properly consecrated is to be deemed
20 consecrated for all (subsequent) conceptions."
Ete,' upon arrival, d ite upon arrival i. e. after the birth
of the child from the uterus, the Jatakarma. On the child
coming out of the womb, the ceremony of Jtttakarma or the birth rite
is to be performed. .
25 Ekiidas'ehani, on the eleventh day, the Niima-KaralJa
the ceremony of naming. Thllt name mllst have a connection
4
with the paternal or matErnal grandfather and the like, or with
the family deity. As has been said by 8' ankha:-
1. Garbha embrayo, J1dhMlIl placing i.8. the ceremony
of impregnRtion:
2. a. opposed to the and the 'liO\" is the ohild.
S. From to go, and with alI to come.
4, il;r,l: i.e. should be inuic.ti veof a term,
1"

V6TSC 11
viramlh'odDya-Thc
" The father should select a name having :a connection with
the family deity." Chaturthe masi .in the fourth
month the cerP.nwny of Nishkrama i. e. the ceremony of having a
sight uf the Sun, (should b8 performed). S:p.asht:p.e masyanna-
39
pras'anam, in the sixth month the ceremony oj the food-eating. 5
The Chud,11cara7!a, the ceremony of Chlldltkaral)lt or the
first dressing of the hair on the forehead should be Yathakulam
accQ?'ding to family custom.
The clause "should be performed" is to be taken with each
( of the above sentences). 10
Viramitrodaya.
The rites of sprinkling and tbe rest bave been mentioned in the
order of time in connection with each. The Author mentions their
result also by meaos nf two verses' and:a half:
Yaji'iavalkya, Veres 11.
By adopting tbe derivation, sncb as. 'Tbat by wbicb the
fretus is conceived' garbhrL adhiyate ananeti, and the like, by the words
GarbhiJ,dhiJ,na 4'e. are expre88ed the several purificatory rites. ]J,lau, at
the season, or at a time to be mentioned bereafter. That by which
15
a mnle (child) is caused to be born is called PUl),avanam, has been 20
expressed by "the begetting of the male child." Spandan{U 'quickening'
i. e. the movement of the fcetus. PurvrLm' 'bofore' i. e in the third
month. vide the text "tben in the fourth it moves Jrom there"
From tbe conception, in the sixth 01" the eight month, tbe parting of
tbe bair. EIB.' upon arrival,' i. B. after coming out of the cover of the 25
womb, after tbe child. is horn, the Jataharma or the birth-rite. The
reading "On the birtb, thejiltaharm,," is better. By the word Ch",
, and alia " are included tegelher all the various other performances
incideutally due to be performed at the time of the birth of a child.
Or tbe Author here adds the rites On tbe twelfth day and the rest coming 30
after the 'eleventh' in the next verse. These, moreover, will be pointed out.
1. The Mitak!'lhara. eete ont verses 11 and 12 together as a Yugmaka_
n. couplet-and verBe 13 independently as the incidental result of the rites stated
in 11 and 12. The Virmitrodaya., however, takes the two versos 11 Ilnd 12, a.nd
the fir.t half of the 13th v.ree togelher, and the lotter half .epamtely as indica-
tive of the re.ult al well the detail. of the procedure.
2. There is no Buch word in the original text. Probably thie is for
in the text.
J6
Yajiiavalkya Verse 12.
On the eleventh. i. e. from the day of the birth. This,morever,
is indicative of the termination of (tbe period of) the birth im purity
vide the text of "after the termination of the impurity, the
(caremony of) naming (the child) should be performed." Here
5 S'ruti also "On the eleventh or on the twelfth t.ho f.ther should per-
form the naming," Manu' says: "But let the Namadheya of the child
be got performed on the tenth, or on the twelfth; on an anspicions day
having an auspicious and ot a good time." On the tenth
tithi i.8. on the 10th day.
10 This, moreovsr, after the expiration ofthe period of impurity, Oil
the 10th, approaching the and feeding them, the father should
do. For" a king, eome deeire theN(J.rnodheyaon the 10th, or the twelfth,
or on a subsequent night also; others after the completion of ths month;
some wise men state it (to be) on the eighteenth day." The word' night'
15 is indicative of' night and day'.
Gobhila says: "After ths passing of the tenth night of the
birth, or the hundredth of the year, the performance of the Ni\rnadheya. I,
'Passing' i.e. expiration. Here there ie an option as to time,so an
adjustment is being stated hereafter.
20 Taking out', the taking out of the child from the
lying in roam for salutation' to the Sun or the 1\1oon-in the fourth
month. This, moreover, is for the followers of the poetics'-vide the
text of GlJbhila " That which is tbe thirll full moon after the birth, on
the third day of that." Full moen i.e. the bright half.
"In the sixth month, the eating of food" is the prsferBble course.
For, another time hus also been preRcribed in the Brajlmapuralla thus :_
"Then ( the ceremony of ) the eating of food ehould be caused to be
performed in the sixth in pnrsuance of the rules; or it should be per.
formed in the eighth month; or on an occasion auspicious to the family. "
30 Lo.ugak,hi also" In ,the sixth month, the eating of the food, or after
the appearance of the teeth"
1. II. 30.
2. ifi'Rr;f-ifoi'l lit. mean' Beeing. It is always used in the 'en,e of
'. respeoblul sighb'.
3. i. e. the Sam.Vodin .
Y41nuuaZ1CYltJ'
Verse 11
Viramfu'odnya-Thc CCTGlILOnies
" The father should select a name having;a connection with
the family deity." Chaturthe masi ,in the fourth
month the ceremony of Nishkrama i. e. the ceremony of having a
sight uf the Sun, (should b8 performed S!lasht!le masyanna.,.
39
in the sixth month the ceremony oj the food-eating. 5
The Ghuddkara1'!a, the ceremony of Chi'ldakarat,u or the
first dressing of the hair on the fore-head should be Yathlikulam
according to f amity custom.
The clause "should be performed" is to be taken with each
( of the R hove sentences). 10
Viramitroda.ya.
The rites of spriukling and the rest have been mentioned in the
order of time in connection with each. The Author mentions their
result also by means of two verses' and:. half:
Yajiiavalkya, Veres 11. 15
By adopting the derivation, such as. 'That by which the
fretus is conceived' garbha adhiyate ananeti, and the like, by the words
GarbMtdhrina cfc. are expressed the several purificatory rites. {ltau, at
the season, or at. time to be mentioned hereafter. That by which
a male (child) is caused to be horn is caUed has been 20
expressed by "the beget.ting of the male child." Spandantlt 'quickening'
i. e. the movement of the fretuB. Pur"am' 'before' i. e in the third
month. vide the text "then in the fourth it moves irom there"
From the conception, in the sixth or the eight month, the partIng of
the hair. Ete.' upon arrival,' i. e. after coming cut of the cover of the 25
womb, after the chilli is horn, the JiJtakarma or the birth-rite. The
reading "On the birth, tbejatakarma" is better. By the word Glta,
, and .1'0 " are included tcgether all the various other performances
incideutaUy due to be performed at the time of the hirth of " child.
Or the Author here adds the rites on tbe twelfth day and tbe rest coming 30
after the 'eleventh' in the next verse. These, moreover, will be pointed out.
1. The Bets out verses 11 and 12 together as a Yugmalw-
n. couplet-and verBe 13 independently as the incidental result of the rites stated
in 11 and 12. The Virmitrodaya, however, taKes the two verses 11 and 12, a.nd
the fifBt half of the 13th vasa togelhar, and tha latter half aaparately as indica-
tive of the result as well the details of the procedure.
2. There is no such word in the original text. Probably this is for
in the text.
Yajiiavalkya Verse 12.
On the eleventh. i. e. from the day of the birth. This,morever,
is indio.tive of the termination of (tbe period of) the birth impurity
vUe the text of "after the termination of the inipurity, the
(caremony of) naming (the child) sbould be performed." Here
5 S'ruti OlEO "On the eleventh or on the twelfth tho futher should per-
form the naming," lVIanu' B'YS: "But let the Namadbeya of the child
be got performed on the tenth, or on the twelfth; on an anspicious day
boving an auspicious constelatiog and at a good time." On the tenth
tithi i.e. on the 10th day.
10 This, moreover, after the expiration of the period of impurity, on
the 10th, approaching the Brahmu"as and feeding them, the father should
do. For" a king, some desire the Nil.madheyaon the lOth, or the twelfth,
or on a subsequent night also; others ufter the completion of the month;
some wise men state it (to be) on the eighteenth day." The word' night'
15 is indicative of' night and day'.
Gobhila says: "After the passing of the tenth night of the
birth, or the hundredth of the year, the performance of the Ndmadheya. "
, PasBing' i.e. expiration. Here there iB an option as to time, so an
adjustment is being stated hereafter.
20 Taking out', the taking out of the child from the
lying in room for salutation' to the Sun or the 1\1oon-in the fourth
month. This, moreover, is for the followers of the poeticG'-vid e the
text of Gbbhila "That which ie the third full moon after the birth, on
the third day of that." Full moen i.e. the bright half.
25 " In the sixth month, the eating of food" is the preferable course.
For, another t.ime has also been prescribed iu the thus :_
"Then ( the ceremony of ) the eating of food should be caused to be
performed in the sixth in pursuance of the rules; or H should be per-
formed in the eighth month; or on an occasion auspioious to the family. "
Laugak,hi also " In ,the sixth month, the eating of' the food, or after
the appearance of the teeth"
1. II. 30.
2. lit. means seeing. 10 is always ueed in the 'en'e of
'n respotlul sight'.
3. i. ,. the Sama. Vodins.
YaJnavaZkya ]
l7tJf'"8813
Viramltrodaya.
Chudft i.e. the ceremony of performing the Cll-adft rite. Yatka
kulam 'according to family custom', i.e. following the custom of the
flVlIl'iil\y, in the second' or the third yeO'. For Manu' also says "'Dban at
the, ena of. a year the Dite oii the CM.dft has been prescribed; or it may be
p6rf<lnlll'led in the second or in, the, thira, ",s!ohserv.ed in the S'rul,." i.e. tbe fl
inference is that after the second has" been completed. When the third
has a small portion remaining-viM this te:&t. of "When n
large portion of the third has passed, tne CMldft ( shonld be performed )."
This text moreover is by way of specially praising the last portion of the
third year, anrl therefore there is no ( fault of) repetition. 10
The clause "shoul:f be performed ,," follows the rites beginning
with conceptiou and ending with the Upanayana by taking it separately
in. different, cases. The ceremony of naming the child" however, is only
by way of adjustment. This is the difference. It shonld not be said
thnt., the' word, Nftma (naming),should, like the word Chadd, be taksn as 15
iudicatioe of 0. special per formance, for there by it would be oppused to
authoritative works or texts.

Although- thes& ceremonies, aa've been prescribed as al
ways
2 to
be' performed, the Author mentions their incidental results :- 20
Yajiiavaikya, Verse 13.
Thus the taint produced from the seed and the
embryo becomes extinct.
Thes'e rites are to be p.erformed in silence in
the case of women, but their marriage, however, is whh 25
the citation of the Mantras.-13.
Evam-thus i. e.) in the aforesaid manner by
the performance of the Garbhadhitua, and other con,secretory
ceremonies. - The taint i. e. the sin Sf y1l;ti-uecomes
emtinct. or What kind Bijagarbhasamudbhavam-p1'Oduced from 30
the seed and the embryo, i. e., relating to the virile seed aud the
uterine olood and originated by the transmission of Borne organic
disease, and not because oE being born oE en outcaste, or the like.
L Not found in Mann.
2. Rm: a, opposed to ':i'N'rw.oH. ThoBa falling onder the firet oategory
are all'l'II)'. to. bEcperormod, while tho.e indioat,d by the .eoond, ara ooonsionolly
to be performed. The V. M. can. these nece ary
6
Vlramltrodoya-Arambhaniyesh ti
[
l?"4i;;aual
kw
..
Verses 13
For women the Author propouuds a special rule. Eta\!
These, Kriya.!l i. e. the ceremonies of birth and the like StrllJ.am-
in the case of women in silence even, without reciting
the mantras
1
are to be performed at the proper time. Vivaha,\l
5 their marriage, tu, however, is with the Mautras,
Viraniitrodaya.
Although the aforementioned ceremonies are necessary,' (to be
performed) the Author mentions their incidental results.
Yajfiavalkya Verse 13 (1)
10 Evam, thus, i .. , by sa doing. Seed i .. both the virile Beed and
the uterine blood. Embryo i,e. its seat. 'Produced by it' i.e, relating
to it, 'the taint' i.e. the impurity of the child.
Here the first three viz. the GarbMdMna etc. oonsecrate the ohild
through the consecration of the womb'; and the cODsecration of the womb
15 by rensou of its having been performed in regard to the first conception,
need not be repeated at each conception, after the manner of the
ArambhaJ;liya' maxim. .
1. See Sundrabai vs. Shiv Narain, 32
v . Sura;'''''Z, 11 Bam. L. R. 708.
Bombay 87 j. and el.o Ohu"ilGZ
2. an'f'i'l'l'-Bee p. 42 N. 2 ebove. The cheraoteri.es these
ns FWi,
3. the field. The word is elways used to indicate the
the mother of the ohild, or the wife of the husband.
4. This has been set out in J.imini IX. I. 10. in Sutfas 34-35. as
S1R"J1l'liit!!'!f'",",1J'f .
lI'!l"l'!<!l<ifurTSW<f1lfi'lT. s'lWill 'l1'!O'/iI'f'liil'l'Tll:
i. e. (n the repetition of the like lI'!lcr[, the shonld
be repeated (84). On the other hand once by reason of tbe mention of a:rWr
( begining), there is only one beginning by the use of the expression "as long
a. one live . '" (35). On these the I'flllf'l' is as follow.:-
'fWiU! 'f 1 "'w,," 'f i!1<!'i"1I1 11 11
'Ill1 I Q;;;'fi"!1<1'n'ilIjj.\'1'!: iifil'fl;;! 11 11
Bee .1.0 J.imini XII. 2. 6 Sutras 19-21. and
Of II. 4. 1 Butras 1-7.
There are two I and q:i',{JjQI<lI"1f
I. The question is whether the an\'>!oflilre is to be performed at every
performance of the The objeotior's position is ihat it should be
performed on each just like as lfl[1\jfS are. The answer is, that .
vow for is tnken once for all the repetitions: rr<TI1it If'Il/it 'I'll
[Oontinued on the neXt pege.]
YdJilavaZl'1l
a
]
verse 13
1
---_._--
Vlramltrodaya-Th, Ba",e
43
,
Moreover Harita also: "The women of the twice-born having
been consecrated by the ceremony of Simanta, every ohild to whom they
give birth from the womb, all these are (oonsidered as) duly conseorated.
'By Simanta, ' i.B. by the rites ending with it, by a parity of reasoning,
and also as this text is based on a oorrect principle the (expression) 'twice- 6
born' is only indicative'. Hence also in the text, "Moreover, once a
woman has nndergone consecration, she is ( regarded as) consecra.ted for
all conceptions" Devala has generally mentioned 'consecrated woman'.
The birth-rite and the like, however, is only directly consecrative of the
ohild, and so has to be repeated for every child; this is the distinotion. 10
In the conseoration of a twice-born, moreover, the initiation oere-
mony is even in addition, vide the text of Manu' ; " By the sacrifices
offered dnring' pregnancy, by (the performanoe of) the birth-rite, and
( of ) the Tonsure, and (of) the tying' of the Munja-grass, the taint of
the seed and the womb is wiped off in the case of the twice-born." The 15
expression" the sacrifioes during pregnancy, " moreover, is indicative
of the POlfsuvana and the rest.
The Author states a spscial rnle for the twice-born women parti-
oularised from the twioe-born men, and from the S'udra3, lind the rest.
Yi1.!iiavlllkya. 13 (2).
Tilshnlm-in silence i.e. without the Vedll mantrlls. Etah-
these, i.e. lind the rest. Strl!lam 'in caBB of women' i.e: of
the three beginning with the woman.
20
In the oeremony of marriage, the right (of performance) is of the
hnsband ; and in his case ( the accompaniment by) the mantras haVing 25
[ Oontinned from the Page No. 42 1
>oIiooil. This is the vow taken on the firet performance. Therefore the
s'llhloff4@: can be performed -only once viz. on the first performa.nce. M.oreover
7
this deals with the \Iflr>! nature of the am'>!ufrifIE. It is connected
with the agent ('Ii) as he takes a vow on the first performance of the
and thus make, himself competent to perform an subsequent repstitions
of the same. In either view the result is that the OlWrofi;mt is to be per-
fanned only once on the first performance of the Add to this
XII. 2-19.21, and the result is that after the performanoe of the OlTi:>JuIlifltr at tbe
lffii'r (principal), it need not be perforned at the i'iWI'if (modified) ones.
1. is the same ae An extension by implioation.
2. Oh. II. 27.
3. Snoh as the Punsavana, Simantonnnyana &0.
'J,. WjJich is qone at the OtT'!'!'! ceremony i .. the
44
Vll."omltl'odayo-Elcairilca maa:im.
[
yitfizatJaZky a
VerB8 14
been generally provided by the text' n commencing with the sprinkling
and from this text' viz. "The nnptial ceremony is stated to be,
the ceremony of U panayana in the case aT women," the nupti)11 rite being
the consecrating ceremony fJr women, the Author regards that as the
5 principal; and also states the connection of the mantras: Viwllhasill
Their marriage. however, is mantras'
Here, in the case of the brith-rite and the l.est, the mantras are
prohibited for the principal 118 well as the accessory. For Manu' also:
" But, without (the recitation of) the mantras, the wb.ole of this series, in
10 the case of women, should be performed to the end, for the consecration of
the body, at the proper time, and in the proper order". 'The whole' i.e.
the performances to the end. i.e. together with the necessary parts.
Similarly, also, in the caee of ,marriage even, the rite with the
" mantras is only for the principal, after the manner of the Ekatrika'
15 maxim.
--
Yajiiavalkya, Verse 14.
In the eighth year of conceptioIl:,or in the eighth,
of the Bn1.hmaJ;1a, the Upana.yana ceremony; of the kings,
in the eleventh; with one more, of the Vais'yas; some say
20 . according to family custom.-14,
Taking the time either from the ,conception of
the fretuB, or from that of the birth, BrahmaJ;1asyopa-
nayanam is the Upanayana of the Brfthma'f}a. The taking near
(Upanayane.) itself is the UpanlLyBna. The affix ""!l is used to convey
25 the inherent sense,5 or in conformity to (the exigencies of) metre
G

Or the lengthening is archaic
T

1. njn. 1. 10.
2. of Manu II. 67.
3. II. 66.
4. Thi. ha, been stated at Jaimini X,-5. 2 in sutro. 7-9.thli. 'l$l$i;
111'<i/I :llf1rn.1!'i9Tll:. (,,), 3!1f'!ffi 91 ( c) '1''11'
"f
91ssU I 1f?j;ljrq'l' ij"iiSIiira": 11.-
5. i. B. it ma.kes no difference whether it is
Bee Balombhatti. p. 44. 11. 20-30.
6. Another reading i. Satlnr'. Edition ho,
There,. this re.ding i, regarded a. a bad one.
7. i. 0, 'Vedic," oppo,.a to 0, ol ..
-------------------
Mltnkshor8.-Time for. iniliation.
Here the selection of anyone alternative is (to be determined)
by option.
Rajiiamekadas' -eof the in the eleventh. OE the
Vaisya, Saike with one more, in the eleventh with one more i.e., in
the twelfth year. 5
The word "conception" is to he taken (as coming) aEter all
(these). Thongh the word "conception" occurs iu II compound aud
is secondary,' yet it must be considered as separated, and be takeu as
coming after both the words as another SmriW has this text :
"In tbe eleventh year after conception, of a but in 10
twelfth of the conception, for II Vais'ya".
For example, in the sentence "atha S'abdanuB'dsanam"'-Now
about the Sciencs of words'. " Of what words P Of those in popular
use, as well as the vllidic words," there also the words "must be
performed " are t!lken as coming afterl. 1 5
desire the Upanayan ceremony (to be performed)
according to family custom.
Viramitrodaya.
The Author states the time for U panayana.
Yajiiavalkya, Verse 14.
20
In the eighth year from the time 01 conception, or eighth
from the time of hirth (iB) the ITpanayana of the Brahma"a. The
causal termination is uBed to indicate the inherent senBe. In the
expression "Of the in the eleventh" the word conception
although nsed in a snbordinate Bense, iB to be taken after (it), becauBe 25
of the forcB of the context.' For Gobhila says: "In the eighth year
of the oonception, a Br1lhmar;ta should be initiated; in the eleventh
of the conception, the and in the twelfth of the conception,
the V.leyo." In the exprsssioD "Of tbe V BisYBs; with one more ",
1. g!1f-a subordinate position.
2. Monu II. 56.
3. i." ofter the expression
4. One of the three necessary to convsy a complete
sen'. the other two being and
46
Vlrnm,trodBya.- Time for initiation.
[
Ydjila."lkua
Vorl. 14
the word eleventh is understood, so that the meaning is, in the twelfth.
Eke 'some' i. e., some revered men, YatMkulam-" according to
family:cllstom ", state that the Upanayana is to be in accordance with
the family custom. By this, even another period mentioned in other
5 SmrtiB, has been indicated, although not (speoifically) stated. For
Gautama
l
says, "The Upanayana ofa shall be in the eighth,
the ninth, the fifth, or as may be desired". By the expression" In the
eighth" is indicated the usual' period. Manu'says "(The initiation
"''''''1'1") of a Viprs who desires proficiency in the sacr.ed learning should
10 be (caused to be) performed in the fifth, of a who wisheS
to beoome powerfnl, in the sixth, (and that) of a Vai9ya who desires
success iu his undertakings', in the eighth".
Beginning with" should initiate" Apastamba' (proceeds), "In
the s6venth (for) one desiring proficiency in sacred learning, in the
15 eight one wishing (long) life, in the ninth, one desiring resplendant
lustre, in the tenth one desiring (plenty of) food and the like, in
the eleventh, one ",fter the (satisfaction of the) seuses, and in the twelfth
one desiring to have cattle".
Here the Easterns hold that similarly as in the oase of the
20 sacrifice, in the Chapter on Initiation, the months are those only
consisting of thirty days and nights. These are solar ones. Some hold
that the months &c. should be calcnlated by taking that in which the
birth day was completed. . Others hold that by this very method the
principal ones of these are the lnnar ones. Still others, morever, say
25 that as (is done) in the case of the monthly and the like performances,
so here also the months are those created by the dates in the form of
the snbord.inate lower ones. The option as to the time in the absence
of a special mention of the resnlt, shonld be taken as nnder a
proper adjustment after the mauner of the rnle viz.-" When the prior
30 ones are over, the later ones are to be resorted to", and not at the
1. Oh. I. 6-7.
2. aB appoBed to fimq apecial, or <j;l"[ at the option.
S. 011. II. 31. AIBo quoted Balambhatti AchOra at p. 45. 1. 18 as
11!l;:
4. ' i'r !l'f: <'!ne:rif' 1<!'l:'"l'1'f'!r-Medhiltithi. The. re.d-
ing adopted in the BanaTea Edition viz. ;;m"lWr 'In''l<'! &c. ia not adopted
5. t.!l="n;:\. MedMtithi; who al,o addB that the year here iB to be
counted from conception. m "I 'f1lIOJ[ '1'ffte:rn
6. I. 1-20-26. The Benarea Edition read" The
reading ad.opted here iB from Bal.mbh.tti AoMra p. <\5. 11, 25. 26, .
--- ._-------
YdjiiavaZkyaJ
V.rB6s 16
MltBkshnra-.Ajler initiatio1J
(mere) choice, on accouut of ite eight' faults. Thus has been
explained elsewhere. Where, however, 11 "pecial reeult has beeu
mentioned, the adjustment ie in accordance with it. The learned hold
that wherever possible the course st.ted in one's own school aloue should
be adopted.
, '"
YAJNAVALKYA, VERSE 15.
Having initiated the pupil, the Guru should cause
him to learn the Vedas commencing with the great
Vyahrtis, and should 'lalso teach him the purificatory
practices.
MITAKSHARA.
47
5
10
In accordance witb tbe procedure laid down III one's own
school
2
of the scriptures Upaniya Guru!J. Maha-
vyahrtipurvakam Vedamadhya payet-having initiated the
pupil the preceptor' commencing with the great 15
The duties should cause him to learn the Vedas. The g"eat vyfil;1rtis
of the Gurn. beginning with Bhftl;1 and ending witb Satya, (in all)
seven. Or five according to the opinion of Gautama
3

Moreover the purificatory practices also to be
mentioned further on, he should teach. 20
From the text "being initiated, let him be taught the
purificatory practices" it has been pointed' that "before Upanayana
one may act as he likes."
Excepting the (special) dutiee of the VarI;lBS, tbis (rule)
. IS common even for women before (their) marriage. For marriage 25
stands (to them) in the place of Upanayana.
1. The eight fault. The.e are the eight fault, in
the . 9. In the iitISm!!'l'<"T there are two ill junotionss viz.
and In such a case if onB is' selected, (1) the other beoomes discarded
(2) its recommendation come' to be ami .. , whlle if the other is accepted, (3) it.
l!1llT"'I' which hod been discarded, will hev. been accepted and (4) the
of it becomes diecBrded also in regard to tbe other, alternative.
For a detBiled description of a-1f'1'lf"f of pelsons Bnd under several sehoola
'9. llillambho;ti pp. 45-72.
2. W.
3. ah. 1.52.
4. A op Gantoma ah. II. 1. pp. 72-73 and texts cited.
48
1 iremltrodl,1yn.-Othcr duties
Viramitrodaya.
Wbile pointing ant the performance oJ acts ending with the
(part of) the duty ofthe fl1thsr and tbe like, at the same
time the Author mentions other' dnties of the father &c.-
5 Yajiiavalkya verse 15.
Thus" Brahma\lo or any other 'pupil' i.e., worthy of
desciplille i.e. in shor.t being end:owed' with, the. qualities of a desire
t.o ser.ve and the. like, und Jree from malice alW; like. defects,
Upa"iya, , haVing initiated' i.e. having cOllsecrated wit4 the rite. cl!Ue.d
10 lJp.nayano. i.e. the three commencing with
Seven according to 80me.ln such 11 manner that these should' preaede.
Vedam i. e. consisting of the Mantra and thb Bra.hm.".: The
meaning is that the father and, the, like shpuld teach.
The also include by implication the pru/ffava, vide
15 this text of lVIanu' " Let him always pronounce the syl'luble 'Om'
uHhe beginning .nd. a1; the end of. (a. recital 0[;)', bhe Bral;lma; for' it
it is the utteranoe. of Om at the. beginning. ]j;: wi]l elip. a'I'M')'
and, if. at; the end. also it will. fade aWIll'''' 'Qr: i.e. of
the, Ve,dll. S'auaka' purification.' as will Ije. mllutioDed on.
20 Aahdrftn, 'practices' i.e. the daily perfor.mances and t4e like., By
the use 01 the word Clta 'also' are indicated other rules regarding the
celibate, The use of the word 'S'q,ucka' 'puriJia.a\Jp/l' is after the
maxim of "the cattle and the bulL". '

The Author describes the purificatory practicell' also .
25 YajIiavalkya, Verse 16;
:DUring the day time and the twilight,with the
sacre(Hhread placed on the ear facing the North, let
him void urine and freces ; if night,facing the South.
:-Oneon whose ear has,been'placed the sacred
30 thread, one so described. The ear moreover is the right ear. Vide
the Linga: '''Having placed the sacred thread on the right esr, let
him void urine and mc.es."
________________________________________________
1. Hera the Author of the Viramitrodaya appears to take a diil'erent
view8!l,tothe application of ' this verse irom tbo.tJof, the which, as
indicated above, introduces this verse as containing the p'reeeptor,
but it appears to be inappropriate; while the view a. to the
application appears to the, correct,
2, lL U.
Yq;;,avakya ]
Vers8 '18
VlramltrodByn-Ablution.
During the day time Bnd the two twilights Udal).mukho
Kuryat facing the north he should void urine and
fmc8s By the word cha and in the text, is meant a place free from
Bshes, etc. Ra tra u during the night, however. ukhap.
facing the south. 5
Viramitrod.aya.
The Anthor states the purificatory and other cereonies respectincly
in their order. .
Yajiianlkya, Verse 16
He, on Whose ear ha, he en placed the Brahma-st'ttra:i. e. the sacred 10
thread. The ear here is the right, as it oconrs fir,t and also in
pnrsnance of the usage; ,orne sayan account of the text: "Having
placed the ,acred thread on the right ear one may void nrine and
frece8."
This moreover, when there is (only) one garment vide the 15
Sankhy'ayana Grl1ya" If he has (only) one garment, after pntting
the sacred tbread on the ear." In the CBse of two garments, however,
according to the teAt of Mann viz. "Having restrained the speech,
with limbs convered and veiled" it should only be made to hang! on the
ueck. He au whose body it has beeu hanging from the neck and 20
around it. Moreover !!ioUa meaDS where the sacred thread has been
fixed on the neck vide the Lexicon. " Nivlta for fixing on the neck."
That al,o mu,t be made to incline on the back ,ide, vide the text -of
tama "Having made the sacred thread to hang on the neck from
. the back." 25
Divd-'during the day.' SandhydBu; dnring tbe twilights t.e.
in the form of the morning and the evening, vide the text: "And'
also in the two twilight" a, during daytime" the propriety of the plurat
number being pO'Bible only on account of the mnltiplicity of indivi-
duals. Some al,o explain it a, during the three twilightB, and 'during 30
the day' aB appJiable to portions other than these. i. e.
with face turned towards the North. During the night with face
turnedtoword, the South shonld do i. e. void. The 6xpreBsiOJi Chet 'if>:
also follows-the clauBe 'during the twilight,." . -'-'-'-'-'
[For p. 48 1. 15. 1 the other re.ding a:w.,..,i, not adopted in the
translation.
1. f.t>l'ri'f-hnnging from the neok on to the body. ['if aNrmlt'I'M 'fl1'[.
I See Amara II. 7. 50 and the RamAsrBmi thereon .
7
Mitakshara-TluJ S,ame
[
' Ya}iiavakytZ
10
Regard being had to the degree of ;congestion' the text" For
voiding urine and freces the first part of th.e day and during the twilights
shonld be avoided" is intended where the prescribed restriction is
impossible (of observanoe). Rere by the expression "first part of the
5 day'" is meant until the perind of the Brah ma.'
The word Tu "ho:wev61''', in the expression "nrine and freces,
however" is indicative of a different order, and is taken after the
clause" during day &c." Since the expression "during day-time" is
intended to differentiate the (rnle as to) facing to the North in case of
10 the period' intervening betwe.eu the morning and the noon, etc. The word
, however' (aha) is to be used after the expression" facing the North ".
By this will be included also the special custom not mentioned here
regardiug the voiding of freces, etc. During the day-time with the faoe
turned towardS another intervening direction.
15 Moreover Devala: "Always facing the North in the morning,
in the evening facing the South, the freces and .urine one should void,
always avoiding in the twilights." Yama, "with_faoe -turned tnwards
the West in the first part of the day, with the face towards the East,
while facing the North in the noon, at _night with the face towards
20 the Sonth." Thus the adjustment is hy differentiating the fivefold
times of the day, the morning, and the interval of the three muhurtaa.
Some say the a.lternative is optional.
These rules, moreover are (applicable) when it is possile; other"
wise "In the shade, or in darkness, at night, or even during the day the
25 twice-born may void with face turued according to convenience when there
is fear of a risk to life' according to the text of Y !ima. The
Purana say. no: "Then ri.ing-npearly morning, the Lord of people
shQuld vuid urine and freces, in the south-west at a point of the place
exceeding the-throw ofan arrow." Vide Apastamba: "In the North-
30 West from the sleeping place." i.B. after going to thesoutheru direction.
The rest of the passage is: "Thereafter. after sunset, outside the
village, but near enough from the dwellin-g ploce, the nrine and freces
be IIvoided." .drat means at a distance acoording to the
Upadhyaya. According to Ms'ira, near. In the Vayupuralla: "With dry
1.
2. per contr.. aTti\lb;l:.
B. Very early morning ,f,!'l! qf'l!'i1 ..wr m;iff ll!l6I t
4. Wr'!. is th.t purl of the d.y id to be three !!Wf\. Ilfj;ljr iilif!
or early d.wn forming the second of the five divisions 01 the d.y. -

Y'dd.avalkya )
Ver .. 17
VlrawitrodBya.-TlLe SanD
grass, 'or 'Wood leaves or the foliage of the bamboo tree, or even by 'earthen
pots, covering the ground. The grass and the WOOd, other than the
Kusa (gras,) or P!1IIIS" (wood), from the text of Apastamba "grass ,or
wood not meant for a sacrifice." Barita "Not walking, nor sitting down,
but standing up." Apastamba" Not witb shoes On should one void .5
urine and flllcee." S'al),kha and Likhita: .e Not without the inner
cloth, nor without a cloth." 'Not without the inner-cloth; means
withont the loin-cloth.
flii.rita " Wrapping the nose and the mouth with cloth, catching
hold of the neck of the pot containing earth and placing the drinking pot 10
to the sonth behind the left corner." e Earthen pot, ' i.8. the pot of olay.
Yama: "Having wrapped the head round, one shonld void the flllCBB
and nrine." In the Vish!lnpnra!la, "Should not wait there for long."
"There" i.8. at the place of urine &c. Barita" With a clod of earth,
one shonld wipe off, or with dry wood." 'The anns and the organ, is the 15
remaining portiou. 'With clod of earth' i.e. in the absence of dry wood
becanse of'this:prohibition by Yama viz. "With leaves, olod of earth,
wood, stones, one may wipe off urine and flllces". Vyasa: "Not wit'h
-stone, nrine, fruit or fire, one should wipe off, nor with bones, or peacock- .
feather." Barita:" One should avoid the removing of urine or fmces 2'0
with green foliage and herbs or cut at the top." In the matter of the
voiding of urinil &c., 'the prohibitions as to pa.rticular region &c. will lie
pointed out in the Ohapter regarding the Honseholder.
Yajfiava]kya Verse 1'1.
Then holding up the organ and riSing up with clods 25
of earth and up-lifted water, one should perform atten-
tively, the purifies. tion, sufficient to era dis. te the stink
sticking to the body.-1'1.

Moreover, thereafter taking hold of the organ, and rising 30
with uplifted waters, to be (presently) described further on, and with
clods of ,earth -also -one should -perform -the ablution,sufficient to
eradicate the stink and remove the fmceal matter sticking to the body.
AtandTita!l attentively i. e. not lazily. By the use of the word
, uplifted', purificatio
ll
within the waters is prohibited. 35

[
Ya.iil lkt/a,
VerBS 17,
, Sufficient to eradicate the stink and sticking' is the rule' of
purification common for the members of all tbe Bs'ramas (orders).
While the rule BS to quantity of earth has an invisible purpose.
Viramitrodaya. ya.jiiava1kya Verse 17.
5 "Holding up the organ" i. e. with the left hand, by regard to
propriety aB well according to uBage; 'Rising up' i. e. from the place'
of voidance of the fOlCSS &c .. The Gl", indicates sitting at another place;
After having wasbed the organ and the anUB simply with water "Whim
it is oleau waBhed, the earth should be used vide the Brahma.l'dapura.p.a
10 .. And the same having heen explained by the authors of Digests as
U clean waBhed " i.e., washed by water simply in the caBe of foot-waBIl
lind the like.
" With earth" i. e. from the pot of earth held (by him) 'hy the
neck,placed at a pure place and without pebbles, otherwise the rule as
15 to the use thereof would bav'e the appearanoe! of an invisible purpose,
Bince if that is not available another brought from elsewhere beiug
(laid down as) necessary and also in pursuance of other Smrtis, "From
a pure place. containing sand particles and by the
ordure of calf,. or an al).t-hill or sandy mud, 'or the wayside grass, 0,
,2,0 the plaster of a wall, and other than those containing, insects and other
germB in the water in the residue of the ordure, or dug up by a plough."
Some however taking the text stated in the Smrtimanjusjla. viz. " In
'the (cass of a) pond, well, or tank, outBide earth should not he hrought ;
those that are in the water may be taken, hnt heyond (the limit of)tJre
25 water-trove," in the case ofa pond &c., take the earth from inBide
the water.
"Uplifted "i.e., already placed in the Karaka.' It is with
a view to obtain this (sense) that the additioual preposition AMi has
been nBed. And therefore in the Broit; of Likhita Rarita what is
30 stated ahont the holding of the Kamandalu on the right Biqe is
reconcilable as for a visit'le purpose. As also is appropriate the rule
regarding the taking up quoted in the Brajlmapurii.l'a viz. "Having
taken water which was drawn up and alBa earth, with "peech restrained,
with the faee towards the North, should do it during the day, and if at
35 night, with the face towardB the Bouth ". Thus a pnrification with
water taken out only by the hand from the water course stands excluded.
, ."
In the absence of the Kara1l.a or the like a special rule has been stated
1. 3I1'!1'il-is fault. The meaning is that this is a pure 'l!!1>ftili'l
and unless properly understand with its reason it may be taken as an ""l!!1>f.
2. the of an ascetic i carve<;1. alit' of cooQanut shell Or' a' dr:r
puwfki
n
.
Ydjpo.alkya ]
'Vsrse
Vlmmaltrodaya-V'ig't'ajit.
in Hemadri: " Throwing out little of the size of an oblation, one may
p,erlormthepurification (with) uudrawn (waters) ".
53
Here, moreover, this should be noted: The placing of thes8cred
thread on the and the like acts are not intended' for a specically
desired resnlt as no result has bsen stated; the (applioation of ths) 5
:V;8w"iit' maxim is least likely; nor oan'it he taken asa usual' rnle; 'as
there is no authority for it. Nor can it be taken as part of the process'of
the'voiding of urine or froces as a thing not of this world canuot be a
3ubordinafe, otherwise there would he oontradiction to the propositiol)
stated in the topic. But it will he a special inoident, by' 10
a parity of reasoning just as upon the snapping of a spoke of a house or
chariot 'the tyring of the IndraMku" is doue. And therefore in the
passage of the t'ext hereafter, viz., 'less or more 'should not be done,'
upon a transgression of a rule, the mention of a penance holds generally.
'Thus enough of prolixity.
G"ndh"lepeti.-Stink sticking, to the body. The stink and the '"
.tickina i.e. ot the freces and the like; purification, which would eradioate
.
that 8.g. the washing of the foot &c.-should be performed. Of the lower
parts, by the left, 01 the upper one by the right hand, vide '!)evala:
" One knowing dk"rm(!- sbould not use the right hand for the purifica- 20
tion of the lower part; and similarly H should not be oaused with tM
1. 'ill"'!' as opposed to l'ii,'! ref.r.d to in the n.xt olaus .
2. f;f"lr.r.'!I'!-This maxim is .tated in the Forth Adhyay", ' Thiro'
PMa at Butras 10-16 in thr Adhikarans.(by 5, 6 and 7), or topi making nP'
tog.th.r the f;f",r.r.'!1'!.
1st 91N'P(lll Ii-Btates that th.r. must ne arily b. 8 purpo.e in,
injun.tion u.h a, 'f;f",r.rm 'Iiin' .nd the Iik .
2nd B-St.t., that the purpose mu.t b. on., and a multiplicity
of result cannot be imagined.
La,tly 7-Bhte, if no purpose i. m.ntion.d, the attainment
of H.av.n which i. deBired by .11 must be tnk.n as the r.sult of it.
o .80 the object of this maxim is that where n pUrpO!8 is not mentioned in
an ",$n'l91'fl! or J,;1>l91'fl! h.aven is, infered a. the purpo 'fflr<f'll'ilr 'Iil'i '!
'1"1 ",l\ : '!Wi' 'Il<"'l'l i1I'ii q\l;'W"lT'!R'I'!: I
3. , II. 3. 14, 40. It has boen st.ted in the following
'I"l:1'f 'lTwi 'lIwi 'I'm: I 11111
>raWf olin ,ililJ9 i'fiL I t;fi"fl\Ti?;mf'llRR\i'l'r 11,11
It establishe, th.t 911W1: i, not ''II'lTR'Il but
' . .1:. -This is II specia.l oxpiation la.id down when,the spoke-of"o.-houBe--or"o,---... ,
car ie brok n. B Jalmini VI, 2, 16-18, and the B'abora Bha,'bya on Butra 17,
also the SAstra Difika BM,h!a p. 464 S. Edn.), _'
left hllnd (for parts) above thenaveI. This is the natura'! -position I
performanoe by both may be for a (special) reason.'" Atteutively'
not lazily.
By this the .Author intends the rule as to (their) number (as) stated
5 il1aDother Smr,ti. For Manu' says. "One for the orgau, for the, auus
three, for oue haud ten, and for both seveu (times) should earth be
applied by one desiring purification." 'One' i.e. for the left. Baxita
says: "Ten in the middle, six eight times." Again Manu.' "Three
(times), however, should the earth he given after cleaning the nails."
10 Upon voiding urine alone says: "One for the organ, (for the)
rig,ht,(hand), however, three, aud both two, -have been precribed." In the
BrajUna. Purajla.. "For the two feet, having taken two." Bere, "Upon
voiding the freoes, for the feet, three, while upon voiding uriue, one for
ellch" is the opinion of is"ra. "Even for both on a suspicion about
15 sticking &0., the first course I iu its absence, the second" is the opinion of
Upadhyaya.. Baudhayana "Like in the case of urination too,and for the
etnition of semen." Here for a oelibate the penance also is more.
'S'ankha. "The Earth, however, that is contempleted is suoh h;y
wMlih'three parts ,can be filled." Three parts i.8. in 'the form of 'the
20 portion <Jf the forefinger, the middle finger, and the fourth finger.
"Onhe measure of the portion oItne'thumb shouTabetne eaitb
7l
so in
. Ohandoganhikam. "Even of the size of a green myrabolam fruit"
lIcoorCling'to Mis'ra.
In'regard to :earth for the anus says, "'Othe manBura
25 01' hal'f'tlpahnis known as earth oithe first type; half>oft'lrat is '-known
as the second and the third". Again Be also: "For the organ 'also
h'ere lJasbeen stilted to be so muoh that three pafts would be filled
np". Here, for the organ twice the earth, and for the anus fiye or
seven; for the left hand twenty-four or thirty-two, for both hands fourteen
30 or sixteen, the earth is to be understood as stated in another smrti in
order,in the case of a doubt as to sticking &c." Thus in
U"'gainseven times (shall be) the earth '\ For the remaining, in the
case of the two hands seven (of) earth. The rule also is to that 'effect,so
after ,stating the number says Manu. " Such is the rule of purification
35 ordained forhonseholders, double (of this) as for the celibates, trebble
for the hermits,.and for th'e ascetice, quadruple". "Whatever (rnle of)
purification has been ordained for the day, for the night half of it is
1. Ob. V 185.
This is not found in !'ublished editions of MILDn.
----------,-------------- -----
I
1
..... _-----------------
----------
]' vlr.mltFodayft.-55
Versa 18
iJ),tended; half of it for the sick, and half of that for the sick is. (for one)
on the road". 'Sick' i. B., as distinguished from extreme sickness.
, On the road' i.B. in thick forest. Elsewhere Apastamba' "On the
way a quarter is to be understood, and one who is ill may perform
aooording to (his) oapacity ". I)
If iu the rule regarding number by Devala viz. "So muoh shonld
be done for purifioation by as muoh one feels that a purifioation has been
seoured. The meaSUre or the ;quantity of material has not been pre-
scribed by the wise," it be alleged that there would be contradiction; it is
not so. That text being applicable to the women and Slidras only and for 10
theBe the number &c.:have not been stated. In the text "After eradicating
the stink, and the sticking &c., after taking water, he becomes fit for
work" Paithinasi also is to the same effect. Or the application of the
text of Devala is confined only to water vidB "So, long should the
water be poured, as long as the earth is not wiped off." 15
the rule regarding nnmber has not a visible purpose.
As for purification, the view that it occurs immediately after the
eradication of tbe stink and sticking must not be accepted. As it would
be open to the cbarge of mere imagination, and as it would be oppossd to
this text of Viz., "One desiring purification must not do less 20
or more. For if a trangresBion of the rule is made, one becomes liable
for a penance." Here' less or more' refers to number cnly, that alone
being the Bnbject for consideration. Now "That part
where a purification with water has been made ehould indeed be purified.
He who does not pnrify with earth does not secure pnrifioation." So 25
Hirita. "With cow-dung and earth besmearing the tn
the Padmapuralla, "Having twice taken 'water."
Yajiiavalkya Verse 18.
With hands between the knees, in a clean spot,
5ted facing the n,orth. or the East, with water
Jom a mly-Branma; twice-born should always
wash.-18.
S'ucha u in a Clean i.e., uncontaminated by (the
contact of) impure objects. Here the use of the word Des'a spot implies
a prohibition of ehoes, beds, stools, &c.
not standing, nor lying down, nor being bent forward, nor walking.
U daJ),gmukhap. facing the north PraJ),gweti or the eaB! i.e. other
directions stand exclnded. ,From the repression 'in a clean spot'
3D,
35
VJfomltrodnyo.
[
. Yd.if.aualkyiJ
Vers: '18
the wl!shing of the feet comes to be stated. Bra:p.melJ.a Tirthena
. Brahma will be descrihed later on.
1
Dwijo the Twice-
born, not the S'udras or the like others. .Nityam, a/ways i.e. at
all times, even one who has entered another' order .. UpasPfset3
5 wash i. e. sip. How? Antarjanujl Between the lenees i. e.
having brought the hands between the knees, and with the right
_hand.
Viramitrodaya.
S'uckau 'clean' i.e. free.from any cause creating impnrity. Des"
10 'in spot' i.e. ground. AntarJd.nul}. 'witb bandS between the knees' i.e.
with two hands placed between tho. two knees, or with the right arm in
that manner; one seated in such a way.
So also liarits, "Bringing the two elbows between the two thighs."
Gautama:' "Placing the right arm between the knees." Here the
15 alternative choice is dependent npon capacity. The second alternative is
!'Having only twice sifted," according Misra. Uda1}gmukal}. 'with face
turned towards the north', with race towards the east. By 'or' is implied
an alternative choice even of what has not been stated. Vide this text Of
Mariohi: "With his face turned towards the North-East." Facing
the North &c. is upto the completion of the Achamana.
Also for washing the feet Vide Devala : "First, standing with
face tnrned towards. the East, standing one shonld slowly wash the teet;
,Or facing towards the North in connection with . performances relating to
God, and for the manes with face towards the South." 'Standing' i:e.
25 in the oondition of standing only.
The statement about the washing of feet, is for washin-g as far as
the knee, Dide thu statemeut by himself viz, "Xn this manner the king
having thus washed the two feet separately, and the hande also as far
BS the wrists. afterwards remained restrained". Similarly also Gobhila
.30 thus: "After having washed the feet and sat". 'As far as the
knees' is (applicable) where on accolint of walking on the road or the like
daUBe the pnrification is neoessary as far the Irnees. Otherwise the
rule 'stated by liarita viz., "the feet as far as the shank' " mnst indeen

1. 'ee Ve"e 19 further on.
2. i... This rule holds in the cose of .11 orders ,ee fiM1"<;;lf-lifi'l>T"Ir<l;
.. ,,,,,,,q:. He further adds I
s. t e. lave. TOlloh the the part of the body with water.
;1,. A Ob. L 36.
6. i . from the ankle to the knee .
viramitrodnya-Aohamalla
By reason of the common application of the clanses by the nse
of the expression 'relatiog to gods', and by the word 'to the manes'
a sipping of the water is intended for all performances whether as part
of other than Vaidlc ones, as well as those of a special natnre.
57
In the text "After washing the feet and the hands thrice, one 5
ehould drink water which he has (properly) seen", a rule for wasbing
the feet &c. and drinking water by tbe right bond, has been generally laid
down by a parity of intention'; while here its separate mention, can be
appropriately explained as applicable to a wash of the feet at the time
of the nse of the earth. Similarly also tbe text of Apastamba' viz, 10
" and wasb his feet turned towards the West" shonld be interpreted
as applicable merely to tbe washing of the feet,
The washing, moreover, is to be of botb feet, the right being the
first in order, vide the text o[Paraskara viz, "Raving washed the left
foot, he washes the right one; if he be a Brahma"a the right first". Of' 15
t.he followers of the Sama veda, however, the order is tbe reverse following
Gobhila. From the text of Katyayana "Having taken the Kusa, grass in
the left hand, one should perform the act of sipping water", and (also) the
text from lVlarkall\leya Pnralla "One should perform the act of sipping
water with the sacred ring' on the hand, " the rule of holding the s.cred 20
KuS(L ring, is only as part of an (individual) act, and so has not been
stated here in the Chapter on Sipping generally.
From the rule in the Vayn Pnralla viz.: "That mortal, in this
world, who performs an act without sipping, all his acts become
fmitless; aud no donbt, " sipping has come (to be regarded) as part of 25
all V sidic act,. Some alao say tbat having regard to the context' that
rule has application only to the sipping as part of the salutation at the
twilights; thus enough of prolixty.
"From a holy Br6.bma water" 0.8 will be described later on,
By parity of context", Dwija' the twice born' is merely indicative of one 30
who performs the sipping; Nit yam 'always' i,e. when it is possible, and
(tben) even when other Tirthas are easily available: "Let a Brabman.
at all timee, sip water out of the part of the hand known as the
1. Anticipation.
2. I, 11, 31-1. The reoding in 3t i.
3. The Pavitraka made of the Kusa. grass. Thin i!l worn on a.ll
occasions and is ODe of the prelimi.nary preparations before any saured rite
is begun.
4. "i,flfijiq-lit-the- beginning-.
5. I.
S
Vlramltrodays.- l'ho
[
YdH",.alkya
Von8 19
tirtua, or out oj; tbat which is sacred to Kd
t
or to the gods,' hnt on no
account ant of that sacred to the mones" Mann' by the above text
having stated a rule as to othor tirthas also when possible.
UpaSPTset 'wash' i.e. sip.
The Anthor describes the holy places like Pl'iljfipatya and others.
5 ya.jiiavaikya Verse 19.
Of the little finger, the indexufinger, and_the great
finger (or the:thumb), the beginnings, and of the hand the
end are respectively the holy water places of Prajapati.
Pitr, and Brahma, and Gods.-19.
10 of the little finger, Tarjanya.!t
of the indem-jinger, and of the thumb. mula.ni
beginnings i. e. the roots and Karasya oj the hand agram
the end are respectively to be understood to be the Tirtha.ni holy
water places of Prajltpati, Pit" Brahma, and the Gods.
15 Vil'amitrodaya.
20
It has been said that "-by Bral:>ma &c.". 'rhen it may be aeked
what is 1\ and also wbat is the other tirtha which can be
discriminated by reason of its special rnle, so the Anthor . mentions
the Tirl,!tas.
Yajiiavalkya Verse 19.
Of the index-finger i.e., the index-finger, the litter-finger, and the
rest, the roots and the end of t.he hand respectively in the order of the
ennmeration are t.he Prajltpati-Tirtha and the re,t. By the !lse of the
word 'Iu' however' are separated the roots of the thumb and the fore-
:!5 finger. If, however, t.he reading be cha 'moreover' tben is the addition
of the little-finger.
Vasishtha' "At the end of tbe three fingers, the human,'
in the middle, of tue fire". Yogi: "In the middle has been
1. "', 1 ",1'11:\ 1
2. "''11%* 1
3. II 58.
4 .. In 'I>ffi' IT
5. Oh. III. 66, 67. The rending in the original is; aittF'!!!!l: 'lT3'IT{ 1
31lWrt:(.
YdjnuoalkyaJ
VerBS eo
_____ ...c.., .
--".
Mltli'ksllru';. -The Sipping.

well established the one pertaining to Soma". In the BrllJ:tma i.e. in
t.he middle of the hand, the S'ankha, "Of the god lil1 or
P'.jitpati is tbe root of the little-finger". So also" Of the root of the
little finger, that of the God K:1 or Prajl1pati. Of tbe middle of the
59
fore-finger and of the thumb, that of t.be manes. Of tbe root of the 5
tbumb, tbe Brillfma. Of the end of the fingers, of the Gods and of the
J;tshis. Of the middle of the band, of the Gods Agni, Soma and
Brahm".", thus are the index names ended.
The Achamana.
Yjiiavalkya Vel'se 20. 10
Thrice having drunk the waters, and twice having
rubbed up, one should besmear the organs with the
waters. With waters however which are in their natural
pure state, and free from froth and bubbles. 20.
Having drunk water three times, the mouth 15
(lips) with the root of the thumb one having Tubbed up twice
Dwirjlnmrjgya Khani the oTga118 i.e. the cavities in the' upper
portion of the body, such as nostrils, &c., Adbhirupaspj:'set should
besmear with water. With waters i.e. uncontaminated with any other
thing. Again mentioning 'water' in the expression 'with waters' 20
is for indicating that every cavity should be touched with water,
The Author further explains these again: Prakrtisthabhip.
in their natural state, i.E. not baving acquired any other smell, form,
taste, or touch, Ilnd free from froth and bubbles.
By the (use of the) word tu, llOweveT, is (impl\ed) Ii prohibition 25
oE the waters fallen along with rain-showers, as well as those brought
by S/MraB, and like others.
Viramitrodaya,
While pointing out the nature of sipping water, the Author alBa
states the latter part of it by half of Ii verse. 30
Yajiiavalkya' Verse 20.
Apai' ,w.tJrs' i.e. placed in the Kamanqalll after the taking of
the Barth, from the t.ext of Hi.irita. "With cow-duug or with earth
1. The author of the Viramitrodaya takas the filst half of tha l.,t varse
apart and joins tha 2nd hal! to tha 21st Verso.
60
VIl't!mitrodaya-Thc Siypung.
[
Y cl}ilavaZltya
Vcrs: 20
after cleansing the Kamanij.alu one shonld wash as before". The text
" while voiding the urine and faeces, he takes in the right hand, and
with the left the sipping of the water" is in regard to one entitled
to use tbe K.manij.alu, a similar result being obtainable from It
5 consideration of the text of Baudhayana, otberwise there wdnld be the
incongruity of rule as to the holding of the Kamanij.alu at the sipping time
not having a known pmpose. Sipping i.e. the act of sipping.
From what has been observed by Apastamba
1
"By sipping
(pure) water that has gathered. on tIle ground, he becomes pure; or he
10 whom a pure persoll causes to flip n the suggestion that sipping water
gathered by one's hand involves a liability for expiation stands refuted.'
The construction is that him whom another a pure person sips i.e.
causes to sip, that also becomes purs. Somewhere the reading is,
'or else', yadwa for ya7flwll.
15 In the text of S'ankha "Not with those taken from a S'ndra
gathered by means of It Skull ", the words left and one hand are nsed
in regard to the one other than that used for performing sipping, as
these are not in connection with a S'ndra. The text in the
Pura*a viz.: "With bands outside the knees, sitting, witb waters
20 by one band, and standing, with shoes on, one never obtains purification,"
is also to be interpreted in a line' with this. Thus it has been
elaborated elsewhere.
T"ilp' thrice' i.e., three times. And thus, the taking of water
three times is under the liteml meanin" as well as accordin
a
to the
0 0
25 practice, the prepoeition An (311s;:,) preceding indicating taking in, and
Upa;;r" indicating tonching only. In some plilces, however, it shonld
be noted that that construction is by implication. In the expression Prllsya
'having drink', the nsc of the preposition pra has a special reference
particularly to the adoption of tbe method stated in another Smrti.
30 For Devala says: "With shoes on, or st<lnding in water, or with
loosened hair, a twice-born must not drink, as also with the upper cloth 'on,
or witb the bead covered by a cloth. Similarly: "Not while going, nor
while nor while moving must one touch others, nor while langhing,
or talking, nor while looking at one's self. The hair, or the fold of tbe
35 garment, or the lower part of the body, and even without touching the
earth, if he touchee these, he should again wash his hands". VyO:sa
" With head covered ronnd as also the neok, or without loosening the
hem of the lower garment O,r the braid, wit.hout performing ablution of
I, 1. 5-15-2-3. See also further on Yajn. I 192 and Monn Y. 12Z.
See note S on p. 54 S.B.R II regarding
]
Verse 20
Viram1tlodoy . -Sipp;ng.
Ie feet, if he 8ips wat.er, be shall become pure." For t.he clause' or
ithout. loo'fining tbe bern of tbe lower garment or tbe braid' in
18 Bl'amawl-aPura;;ta tb e reading i8 " or even when goue to the stre et
r market. "
61
Pracheta!l "Not wben, without" loin-cloth, nor when drop- '0
"ing tears, nor while voiding (eit'her of) the two (kintis of) impuri'
ieB." 'Witbout a loiu cloth' i.e., devoid of the lower guments. "For
,cts like the (offeriog of a ) sacrifice, worsbip of the Gods and others,
IS also at the time of drinking water, one should not set about
iressed in one cloth (only );ns also for making the twice-born repeat 10
: the Vedas )". GobhiIa:" Not by turning a portion of the loin-cloth as
,n upper garment." Devala: "After having tied. the top-knot, and
having worn two clean and weBhed garments." Iu the
"Without the sacred thread, if a twice-born loosens the 'hem at' the 10Vier
garment, or the top knot, and hus not hiB feet wa,hed, he becomes pure 15
by sipping water. " Sankhyayana: "One should not maize a dooation,
a sipping, ohlation to tue fire, eat,ing, worsbip of the Gail s with feet protrud-
ing, nor the "tnay ofthe Vedas, or the watery oblations to the manes. With
his feet taken on a seat, one who girdles bis npper garment ronnli the knots,
thighs and bip', is said to be a Prandaapada-' one with protruding 20
feet." 'One who girdles his upper garment' i. e. one who rests on it.
'Oue with the jonts tied up , according to some.
According to Abhinava Vardhamanopadhaya: 'whether situated
iu water, or on laud and meant for the support of many, and washed even
when meant for support of one, 8uch (a piece of) wood is not (regarded as) 2"
"Beat, but is regarded "8 a pJatform; hence placing the foot there is no
fault." Apastamba
'
"While stunding one should uot sip water, nor
while bending". Hari.ta. "Not (with bands) outside the knees, not in
haste, nor withont being seated in a seat, nor standing np, not when standing
on saudals, nor when unmindfnl, but wheu pure ond with concentrated 30
attention." So," (only) when seated au the Beat after meals one should
sip, not on any account on any other occasion." Gobhila: "With
raised hand, above t.he knees while standing in water, one does not
commit a fanlt, below them, as also while st.anding, a wise man most
never Bip." Paitbinasi. "Oue who bas sipped while in the water 35
become8 purified only indde, one who bas sipped outside the water
becomes pure ontside only, therefore one should do the Bipping by
plaCing one foot inRide aud another outside, and (tb.en) everywb.ere he
Leco1ll8S pure".
1.. 1. 5-16, L
Vir.mltrodaYB,
(
Yddnavallcva
Verse 20
VyaBa. " A twioe-born wbo sips water with the ends of the
nails of the hand, is equal to the drinking of liquor; thus said
the Vyasa. "Restrained in speeoh, tOllohing the heart, three
or four times should one sip." "Or four times" in the oase of unsatiB-
5 faotion by thrioe sipping. In the "Having thiokened the
fingers of the hand, witb oonoentration, and a good mind, the twioe-born
(should sip ), alBo after making the feet even and likewise with the tie-
knot loosened, 0 king." In the Narasinha, "With the right hand turned
like the ear of a oow, indeed one should drink thrice water whioh has
10 been seen, and should wash the month twice." Gobhila: "At night,
even witb unseen. has purification been presoribed by tho wise" 'With
nnSeen ' i.e. with unseen water. Vyasa in tbe Halayudha Nibaudha:
"With a good hand one should touoh." 'Good' i.e. one of the two finger;
of whose hand bave been rBised. So in Acahra Manjari,
lfi pur;>lfa: "Having taken out water by 'the right hand with all the
fingers, leaving the thumb and the last fingers, and with tbe
rest is known as sipping". Devala:" Now from tho first holy water,
one should drink water thrice with the right hand equally, without nOise,
without percolation, without protruding, beyond the knees, and without
2,} bubbles". Thus enough of prolixity.
"Twice having rubbed np" i. e. having sprinkled two times,
mouth is the word intended. The text of Apastamba
1
viz. "One sbould
rub thrics the lips" is with reference to the possibility of " recurrence
of the residue of sipped water. The sprinkling is with tbe root of the
25 thumb, vide the text of Dak$ha viz: "Or by turning round over the
root of the thumb, one should then twice sprinkle the mouth, having
first touched the mouth with the three togsther; thus should one
besmear". The order of words is, having covered the mouth, arid
marked it on the lips devoid of hair, one should besmear. "One who
30 has made, the sipping should sip again, having put on clothes, and
touched the lips, where these are withont hair" in the text of Vasiihtha
having laid down a double drinking at the touch of the part of the lip'
which is without hair. 'With the three' i.e. with the fore'-finger,
1. i. e. distended kneeB,
2. I. 16-3-9.
3, n,1i;ft, and 'l1'!n'i'jq;r. Note the following anecdote in connection
with the last named finger '-'if'li i% 'ir1<m'r: iqQI'f;!Ginfl'l1ll, i31"n
nl'fT: 'l;;fli(r (;i,qir I 91'9\'f1'l1'l. quoted by Apte.
It is 60 called becnuBB
1
while nIl the other four fingers have each n. name
vi" (thumb), 1WI\fi (fore-finger), 'l''1<!T (the middle-finger)" ond q;f''lfB''liT (the
litUe finger), this one hRS no name und hence it is a:prnQQ;r, rrp1'
'l;;<!l: I 'l'lnii'ir in this conneetio.n of is well known,
YajnavalkyaJ
Vorsos 15
Mitaksbora-Thc louching of the organs.
middle and tho ring-finger in the position of being brought together.
Thus, with the feet together, the mouth near i.e. at hand. i. e. the
63
port having tawny hair, one sbould touch. This is the meaning. Thus
twice, so hold SODle. Oncs should one touch twice, so others, because
of this text of Apastamba,' viz. "With the right, sprinkling the left, 5
one should touch the the head and the organs". Thns also are
preformed the sprinkling. respectively of the month, and its touching,
and the laving of the hand and the feet. The laving of the hunJ and
the feet in the midst of the sprinkling and the touching iH for the
followers of the poetics, in conformity with Gobhila. From the t.reati,e 10
of the Chhandoglls reg"rding daily practices, after the sprinkling and the
tonching, the laving of the bands is additionally stated.
Khaniti organs. khilni i.e., the pores. Vide Gautama.' "One
shonld touch the pores 00 the head, and Iyiog in the he.d." Tbe
meaning is, the and othsr organs. For Gobhila says, " One should 15
touch the organs with water, the eyes, the nostrils, and the ears.
The touching commencing with the eyes is for the Chhandogas, and for
others the order as for a Brtthmal)a, io pursuance of the text of' Dak,ha
aod others: " Ooe should touch" i.e. touch well, thereby is secured the
touching of every pore with water. The BxpresBion "the orga.ns" is only 20
indicative.
For, moreover says: "With the thnmb and the fore-
finger, the nose, and thereafter, with the thnmb and the riog-finger, the
eyes, and the earB again and again, the .navel, however, with the little
finger and the ring-finger, while the heart with the palm, and with all, 25
tbe head, and afterwards, the arms one should touch with the end. "
, Afterwards' i.e. (after) the touch of the heart &c.
Here in regard to the statement' with the end of the thumb and
with the fore-fioger " has been stated a different rule from tbat stated
by S'ankha viz: "With the combination of the thumb and the middle- 30
finger, ooe should touch the two cavities of the nose." The repeti-
tion in tbe exprBsion "again and again," is simply indicative of an
action COnsonant with the rule stated collectively in regard to each of
( the organs of) the nose, the eye, the ear separately as in a collective
form. In expressions such as "He eats food ngain and again ',the 35
stability as to tbe derivative significance of the expression "again and
again' is illustrated. Hence also, as it has beeo stated in the text of
S'nnlthn. "One should touch the two cavities of the nose, the two eyes,
and the two ears." And also vide this text of Apastamba:' "The two
eyes, the two nostrils, the two ears, une should touch once; two times 40
is the opinion of 8ome."
1. 1. 0-16. 7. 2. I. 3u. 3, I. 5-16. 7 and 4,
64
Vlramitrodnya,
[
Ya',lrwvai'kya
VerECB 13
It is said that, there is also a view tbat iu regard to each of the
0avities of the nOBe &c. twice for each should be the toucbing. Since Vyasa
says: "After the tall ching of the nBvel, the touching of the hand,
tbereafter one should touch the region of the navel, and then should one
5 toueh ( with) the water." So "Raving touched the vital
organs [1.8 enumerated, and having laved the two feet, and being thus
purified, in the left hand, one should offer the remRiog waters." 'Vital
orgons' i.e., the limbs &c. 'should offer' i. e., give.
After the touohing of the organs, the rule hae boen stated ill the
10 Ihe water au the earth, 0 warrior, which a man throw.
up, he pleaees Vl'Isllki and the reet of the Nagas thereby, 0 son Of
l:lhareta. "
After ths purification, Rarita: "With cow-dung, or with the
eOlth, having besmeared the pot, and baving touched as before, Gno
15 should observe tbe Sun, tbe 1\100n, or the Fire." Rere in the
tbe Sun, at night the Moon, and in the abscnce of hoth these, the Fire is
the rule of adjustment.
In the Brallma: "Raving taken within the two feet, and with the
haud well washed, having sipped twice, and having thas become purified
20 rememhering the God Vish!).u the eternal." Sankha and Likhita :
" RaVing sipped, one shonld contemplate in'mind the Lord."
Rere the seeing of the Sun and the rest as also the contemplation
of and the like., is only after the sipping (of the water) after
the purification, since theBe have been put closely togetber.
25 Vyasa: "After having performed the ablution, one must not Boe
the voidtng of the Dl'ine. After having seen the Sun, one should see the
Fire, or the Moon." Rere the touching of the cow and the Brahm"!)."
bus ueen additionally stated by vasisjltha: "After twice sipping, however,
the waBhing of the feet is only once, since it hus been observed to be once.
30 The sprinkling of the month and the like recDl'S oguin, as it is differently
ohserved. Even the tonching of the mouth &c. also is repsated, as the pur-
pose iB invisihle. For t.he eil'ping, however, at t.he commeocamentof a meal,
once alone is the tonching of the lips. While one about to eat, even if
purified, Bhould Sip twice, vide the text of Apastamba' I; "Ooe shoold"'Waeh
35 twice, touch ooce". Even for the twice-born, for the second sipping,
Gobhila hos stated in the D!lttanjlika: "Raving touched merely by
touching the lips, one hecomes internally purified".
After the performance of the sipping Devala lays down a rule
thUB: "In the Case of the discharge of t.he semen, or t.he voiding of
1. 1. 5-16. 3 and 6.
---------------- ---- -------
---------------- -----
Ii, ','
Ydjnavall,ya J
Verso 21
the urine or the freces, after diuner, or alte'r the fatigue of a journey,
the purification has been stated to be of this kind; a little in other
cases". 'Of this kind' i.e., fully aocompaiued by all the details. 'In
other cases, a little' i.e. even simply the sipping of the water, without
illr
the touching &0. of the organs, is enough for It purification. This is the' 5
meaning. 'Fatigue of the journey', distinguishes it from a mere going.
Yajiiavalkya, Verse 21.
By the waters reaching the heart, the throat, and.-
the palate respectively, the twice-born become pure ; also
become pure the women and. the S'ud.ra if they are once 10
touched. at the extreme.-21.
Mitakhara: By respec'
tively reaching the heart, the throat, and the palate, Dwijatayap. tM
twice-vorn classes are puri6.ed. S'tri cha S'ud.ras'cha anta.tap.,
the women and the 8' tidras at the elutreme i.e. by the palate, 15
Sprshtabhill even when touched.
Sakrd. once is used as a special rule to discriminate from
the Vais'Yl1s. From the use of the word cha also, the uninitiated
also are included.
Viramitrod.aya.
Yaji'iavalkya
1
Verse 21il (2)
20
In the expression "With waters however" by the use of the
word' however', and the case of (the performance being in) a different
order, bas been brought a distinction as to waters forbidden in other
Smrtis. Thus Baudhayana': "With tbe residue after tbe washing of the 25,
feet,one must not sip. On the ground, having bathed, one should sip."
'Having bathed' i. e. after bathing. Apastamba: "Not with the
remnant of the water, must one perform fruitless acts, or even sip; nor
with troubled, nor with the cloud water, similarly not with water from
a crevice, nor with heated waters', for it is not done". 'Grevice' i.e. 30
1. see note (p. 17) above. The Oommentnry of the Vlramitrodnya
here is on the second half of the Verae 201 snd the whole of VerBe 21 together.
2. The ar Oopy reads W/r 'ffi'ff'I<'fT and not <'I1'll1i19[ ... The rendinl!'
in the printed.n'l1'l'f I. O. 10.
S. 1. 5_15, 4-0-6.
9
tm' .
Wramitrodaya-Speciai Rui,.
It. cleft portion of the 'earth. "Even from a crevice, if it is
sufficient to slah the thirst of cows". 'Heated' i.e. heated by fire, vide
the text of S'ankha quoted by Narayalla viz: "with (waters)., difficult
of use". Halyaudha alBa BaYB: "Not with fire-heated. For It.
; reaBon viz., diseaBe &c. With water, thoBe who are diseased, Bimilarly
with hot (water), those who drink hot".
'In their natural pure state' i.e. according to Some, not
oontaminated by any other thing. POBBeBBed of their natual form &c. iB
better. For'Vasisht\1a has' Baid, "Not with those which have heen defiled
10 with eoloUTs, liquid Bubstances, liB alBO those which have been collected
from lin inauspicious place". 'Oollected from an inauspiciouBplace' i.e.
'oome from an unclean region. Bnbbles and foamB are well known.
'The twice-born' i.e. the Brahmol).a. and VaiBya, in
the reBpective order of their enumeration, inter se become pure by the
1 (; heart, the .throat, and the palate.
'The women and the S'udtas by the extreme' i.e. by the ragion of
thelipe, become pure, when tonchedonce. According to the Parijata: "The
higher and higher, ie (the act) lessened." In the lialayudha Nibandha,
bowever " A Br!l.hmal)." becomes' purified with those reachin{l well 'the
20 heart, a with those reaching the throat, the VaiBya with those
reaching the palate, and the woman and the S'l'ldra, with those reaching
the. outer port of the lipB ", the text of S'ankha itse'lf has here 'been
written. 'At the extreme' i.e. the end of the organs. ThuB, moreover, tha.
drinking of the water itself i8 intended. Beginning with (the direction)
25 'one should sip " in the text' "A.nd desiring a bodily purification,
a S'l'ldra also should once each time." Manu has distinctly ruled the
drinking of water once by the S'l'ldra, and a180 by the woman induded by
the (nse of the) word Gila 'a1eo'. So the Kalpataru nnd his followers.
'at the extreme.' ,',e. by the extremities. The termination
gO li1\ tas .iB indicative of all cases; meaning thereby, by the palate.
Salqot, ' once, ' is nsed to discriminate from the. Vaiayas. the
Mitak!hara. Here, Vardhamana and the 'lOst follow the Mitak!hara,
Mis Ta, the Kalpataru; and Sri Dattopadhyaya fhe Parijataka, The
1Mt is the best, having regard to this passage from the BrahmaPur,<na :
30 "The woman, or also the Sitdra, by always washing with the
and the lipB ".
1. Qh. UI .. 35.
2. Oh. III. 86.
3. )\[non Ob. V. 138.
Y4inavalkya ]
VllfSIl 22
.. _----------
MitBlmborn;....-Morni7Jg junotions.
In the text of Manu' beginning "with the bodily &c.," the
clause' should touch' is to be understood. Or the meaning of the rest
is only indicative of action as in the expression 'should boil the black
berry'. Or, the point is tbat for tbose desiring the bodily purification,
the drinking of water alono is prescribed. AS to what Gautama' has 5
said in connection with the privileges of Stidras viz.: "For sipping,
simply the sprink.ing of tbe hands and the feet only, has Leen laid
down ", that is only in the absence of water fit far sipping. And this
e"planation in the AcharadhyfJ.ya is approved of all.
In the expression 'Burrra also', the word 'also' indicates even 10
thongh uninitiated. So the lVIitak,hara. The word 'twice-born' having
been used by special reference to the capacity only for the second
birth, is used generally for the members of the three' orders.
Otherwise the want of purification laid down by the use of the word
twice-born, would not be for an uninit.iated. In the expreseion 'the 15
woman and the sUdra also', the two "has apparently' appeax to be
intended to include others, inclusive at' those not mentioned is without a
warrant. Thus, other writers of Digeste hold that the rule for eipping is
the same even for the nninitiated of the first three orders as for the
initiated. 20
. '"
YAJNAVALKYA, VERSE 22.
Bathing, with the Mantras addressed to the wat,er
deities, sprinkling the body, restraint of brea th, and also
prayers to the Sun by standing, and of the Gayatri the
daily repetition-22. 25
Early bathing Snanam in the morning accord-
ing to the S'itstra Abdaivatairmantraip. 'with mantras, addressed
to the water de'fties such as beginning with "waters, indeed,
standing&c.," sprinkling the hody.
Praljasal?-ya,map. the restmint oj breath i.e. the retention 30
of hreath of a kind to be described later' on.
1. Oh. V. 138.
2. Oh. X. 52.
S. l\'flli'f<nmqP'l'!(l{1
4. l<T'!i.-immediately, quickly.
Yajn. verse
68
MJtBk!!l1ara-P1'ayer to; the. Sun.
[
Y djfulvalkya
Vcrse 22
Then Suryasya chapyupastMnam and also prayers to
'the Sun by standing, with the Saura Mantra. Gayatryap. oj the
Gayatri viz., beginning with 'that resplendent lustre of the Creator
. lite.' every day ja pap' repetition shonl a be performed.
5 The expression 'must be performed' 1S to be added to eacb
one of the clauses, as indicated,
Viramitrodaya,
Yajiiavaikya, Verse 22.
Sn{}.namiti, 'bathing &c. '. Yli,jiiavalkya himself in another work
having elaborated the details of bathing, tbe same has not been mentioned
10 here. For, says the Yogi: "This procedure about bathing which
has been described at details, and which is of ths best type, if one
cannot obssrve it On account of inability, in Euch a case, the following
rule is being stated: The bathing by hsing immmersed in water, and
the .sprinkling, as also the sipping, and the prayer addressed to the
15 water, and the determining! mentally of the holy water, with the
repetition of the sin-destroying' SO-kta always repeated thrice, this is the
procedure for bathing, well contemplated hy great men ".
This is the meaning: In case of an inability to perform the bathing
at details, with tho sin-destroying SO-kta repeated thrice, one shonld
20 observe the address to the water, the determining of the holy water, the
sipping, the sprinkling and the immersion within water respectively.
Here., the rule having been prescrihed only as regards the repetition of
the mantras after the monner of the procedtlTe and details expounded
hefore, although the order of words' is inversed, the order of performance
25 to he followed is the same as (stat'ed) for the bathing before. Here, there
is inability for 90 full bath as detailed, and in recommending a shortened
form and indicating the principle, it has been indicated that where one
is nnable to do this even, even a further shortened procedure than this
may be adopted.
30 As has been inllicated in Padma PuriiJ;la beginning with "With
waters not drawn out, or drawn out, one shOUld well perfimn the bathing"
I,tnd ending with "for the liberation from all sinB". Accordingtothe same,
the follOWing is the order. Having entered the water only np to the (end
1. qR'IW'R>{ I
2. 8N'l<iura:m 1'!1li' "fIl'fm1\ nm <!I'i["",,'ffl I &0.
ffi\liii,!oi(o<i &0.
3. For bera the is mentioned first, ond the comes lOBI
Whereas in the original procedure, as everywhere, the is at
and last,
YdjizavalkyG ]
versa 22.
-----
V1mmaltrod8ya-Bat7 .
the) navel, with the original mantra' "am, bow to
,ving broken astride the water four times by the hand and on four
69
ies, aud determining the aame as holy water in the (particular) sacred
ater, and having invoked the Ganges witb the verses commencing wJth
from the feet of and ending with I, bestower of peace' " 5
. "flowing by the three paths' ", and with the original mantra
"peated seven times, and baving thrown water over the' head seven
.mea, or flve times, or four, or three times, and addressing the earth
rith mantras commencing with' "Om, traversed by horses, traversed by
hariots &c." and ending with "deliver from all sins", with that 10
.ddressing the Gayatri in the river &c. with face turned towarde the
:urrent, elsewhere turning towards the Sun, One should get immersed
,hree timee. This bathing procedure is geneml for all the S'akMs and
,II the Varl).a" there being no warrant for a restriction, Rnd in the matter
)f listening to the Purlll).as aU havIng authority. Moreover, for one who 15
pas not mastered the Vedas this alone is the beat aa it ia devoid of the
Veda mantras.
'Nor should it be objeoted that this cannot be, becanse of a general
. prohibition of the mantras for tbe S'Mms vide the following passage
in tbe Niirasil1ha Puriipa: "For the Brl1hma"a, and Vaisya 20
alone is a bath with the mantras intended. In silence alone has been
stated to be for tbe S'ndra, and with a bow". On accconnt of a text in
Another Smrti viz. "Withont the Veda mantra. for a S'Udra ", only
the Vaidika mantras alone are excluded. Some hold tbat I in silence'
i.e. without tbe Veda mantras, 'with a bow' i.e. along with a bow to 25
the water; in the place of the Veda mantra, accompanied by the
(pronunciation, of the) word bow. Thus, that stated in the Matsya
Purii\la and the like is common for all.
According to what is stated in the Niirasinha Puriil1a, however:
" Having deposited ,at a pure spot the !.usa grass, the earth and the 30
ssssamum, having sprinkled with watsr and bathed the body as before,
having washed the bathing garment, and twice sipped, slowly entering
the water, and having bowed to the Varul?-a the Lord of the waters,
remembring Had, should BS before plunge. Then having reacbed the
bank, and sipped, having sprinkled one's self with water at tbe end of 35
tbe kusas by repeating tbe tbree rks hegining with' "Om. may he sing
near him" and ending with "blessiog, 0 king, from the herhs;" and witb
the tbree rks begining with' "this Vish"u transcended" having besmeared
the limbs with tho earth, remem bering Nllrllyal?-" the God, having entered
the water and remembering the nbi and the like of the sin-destroying 40
1. aP 'lilt 'lID'!"!!'!. 2.!iiWil: 3. 4. ,"<[>mllll;\[ 1.
ii, 1 6. aP "'ll,q VI, 7-26, 7, I 1,2-1,
. ", . " . ",,, .'
Vlrauiltrodlly.'" Wor'Hipoftn. Sun. r Yddiiavalkya
l VerBll 22
hYIIlD, Immersed in water shonldthrice repeat the siil-d'estroying
(mantras). In all oaBea, before bathing, an impurity-removing bath
slro'uld be taken for oleaulinessVide't'lristext of Barita: "Quietly should
on'8 plnnge, when a mllin is impure'; h,,-viilg:made' the sipping, thereafter,
5 he shaull! perform the bilth:ssprosorioed Iiy'tlie rule". Thus euongh
of prolixity.
In cass or an inaoility for the bath the Author states a rule for "
purification favourable lor the and other aots: "With the
mantras,addressed to the water deities, Bprinkling (tbe body)." "Wat.er-
10 deities" i. e. the three beginning with "Waters, indeed, are standing &c. ".
Morell'sr, tbis even includes the Slivitri and the like by implication.
For says Yog-i: "Having repeated thrice the hymn! to the Sun, and
the Pro"ava aB also the Vylib,tiB, and then having performed the
sprinkling, one should do tbe sprinkling with (the mantra) "Waters,
15 indeed, are standing &0. ". Having thrown down a half, one should
throw up with a half. By the oue tbrown to the lower plaoe, the
ABllrBS go to extinotion, while a bath of all the holy waters oomeB to 'be
performed by making the Bprinkling upwards. Then should one do the
sprin,kling with the sin-destroying hymn. One may, at his option,
20 utHize the mantras "Blessed be the water." arid Dl'upada.
Having tbus performed the sprinKling for the purpose of external
purification, tbereafter, for the internal purification one should closely
practioe the restraining of the breath ".
With the Gayafiri repeated thrice accompanied by the Pranava
25 Vylibrti thrice repeated, one sprinkling with the "W atoTs, .indeed, . are
standing &0. ", with the first half, throwing the water down with the
darMa8, witb tbe seoond lialf, tbe Beoond with the sin-deBtroying hymn
the third: The fourth by the Jliantra' ,. May the waters on the dry
land he propitious to us, may those in a bog be gqod to us, may the
30 waters from the sea be propitious to UB, and may also those from the
well be good to us ", and by the Drupada the fifth. For the fourth and
the fifth even in this alternative, and not merely in the Eamya',
becanse of the text which deolares that "the waters may at the option
be, with the Drupada &c. ".
40 Although in the case of an inrubility for a bath, its next substitnte
is the sprhikHng since the following rule has been'stated by Yogi himself
along with the four hymn. oommencing with "favourable to us the
1. S&vitri-the Gnytri mantra.
2. '!'''fl &0.
3. Started with aSpeoial object in view,
" 1l"lJ,"i' 'l'Wf1 &0,
------------
idfii"o.kya J'
17,m 22
virnmitrodByn-Ablution.,Th,Hymn-bath.
waters &0." viz, "Owing to a difficulty as to time and inability, when,
however, he is not able, then knowing that, the sprinkling has been
laid down by sages by means of hymns viz. 'Propitions to us the
waters,' 'the Drupadd.' 'I'(aters, indeed, are standing' and' the sin.
71
destroying hymn'. With these four hymn's a bath (taken) is stated to be 5
a 'hymn.bath.' Still this is another alternative. Or, thiB Bprinkling iB
for a greater reBult, or as another way. The sprinkling as a Becond
alternative to a bath haB been here stated by Yajfiava1kya to be psr.
formed by means only of the three hymns viz. "Waters, indeed, are
standing" &c. For that haB alBo been stated in thUB. "With the 10
hymn 'waterB, indeed, are Btanding' iB the
Really, however the text, "with the hy mns of the water-deities,
the sprinkling," referB only to the three hymnB commencing with
'waterB, indeed, are Btanding' and included in the SandllYo, worBhip,
and Btated to be performed after the reBtraint of breath, there being no 15
BtreBS as to the order. AB Btated in the Katyayana Siitra: "Having
thrice made the Bipping, and thrown npwardB the breathB, flowerB mixed
with water &c;" the nBe of the is only indiGative. Hence,
alBo, he BpeakB further on at each Btop, "Having restrained the breaths,
having Bprinkled &0." 20
Nor Bhould this be regarded as a repetition, since in pursuance
of what had been stated, it only particularly streBses in the evening
Sandkya, for otherwise, it should be carefully noted that it would be
firmly fixed in the restraint of bre.th. The control of breath means the
restraint of breath. The Author will Btate this method further' on. 'The 25
worship of the Sun while standing' i.e. with the hymns such as "Up we""
, With the Gtlyatri' i.e. the silent repetition of the hymn' "that of the
shining &c." These, one should perform 'every day.' By this haB been
Btated that it should be done daily.
Moreover, Kat yay ana : "As in the day, so in the morning, 30
alwaYB .hould one bathe, when not unwell, a[ter having washed the teeth,
On the river &c., as alBo at the houBe, one knowing the la.t mantra."
'At the houBe' has a reference by implication to drawn waters, that rule
having heen laid down in the absence of rivers &c.
If, however by the clause "a bath by water gods &c.", only 35
the midday bath &c. is particulariBed, since it has been stated "every
day", therefore by the clauBe "having restrained &c." the evening
1. y.jn I. 23, 24.
2.
B. <f11l1'%l; & D.
, ','
Vlramltrodaya.-Niiya- bath.
sandhyil, and also by theclanse "in 'the morning, in this manner" &0.
the morning sandhya he will Btate separately later on, then iB clear
the permanence of the bath nnder conBideration. "Now, hereafter,
abont the perpetnal bath, with a cloth on, every day having plnnged "
5 &c, are passages in various Bm:rtis.
But, in this alternative, hy Btating in terms the morning bath,
th.ere is a defect. For, not morever, ehould be suspected even in another
alternative about the mid-day bath, Bince it has been stated in the
Chapter on householder; 'Every day', 'Day and Night' can even hold
10 in the other (alternative), since it has been found generally in the roles
of performance.
The twilight salutation, however, during the day has been only
generally stated, the other only remains as the residue. ' That
however, having been stated as a rula in the morning loath, viz. as the
J 5 role about purification in the chapter on householder, should be removed,
and SO the sandllyil salutation is also permanent.
Morever in the Vi,h!lu Purana: "At all times, is the Btanding
worehip at the two twilights, 0 King, desired, excepting in t'he cases
of birth, mourning, travel, trouble, or fear". Yogi:" The worship at
20 the three twilights must, however, be always performed by the
twice-born knowing himself; one without the twilight worship is
impnre always, and is incompetent for (performing) any act".
"That aot whioh another performs, does not bear fruits to him. In
a difficulty, journey, as also au an inability, One shonld perform the
25 Sandllya (worship) mentally". So has been written in tbe Sm!ti
Manju,ha. This, moreover, is in agreement with the text of Gautama
'
viz. "Or, mentally should he well observe all this course of condnct ".
The expression, 'in the two twilights, in the J'ilr&l1a is in regard
to a celibate, since it is coincident with the original text of Vishnu' viz.
30 "Now abont the celib"te, residence at the preceptor's home, observance
of the worship of the two Sandhyils &c. ". .
Some say tbat the text of Yogi viz., 'the worship or the three
Sandhyds should be performed' is in regard to a BMkRU, Bince the
(qualifying) expression is 'hy One knowing himself '; that is not so.
35 Because the principle in the originaltext ie well established in the
1. IX. 67. The reading in '" p'oint, '!'far 9 I
2. Oh. XXVIII. 1-2
:Ycl,' 'i'lavo.Zkya,J
Vnrs8 22
-----
Vlr.mltrod.ya-Sa,idhyd
--- ----------
foIlowing text. "This thrice performance of the Sandhya worship
which has prescribed is that where Brll.hmlil).ism is centered. ,He
wbo has no respect for this, such a one cannot be called aBrll.hmal).a.'I
There is no authority for this. The. expression 'knowing the self',
having this import, that by one possessing the knowledge 'I am 5
of the Bral;lma,' and the text of being a general statement, it "
would be to take it as limitative, and since further on,eveu for
a householder the Salldhya worship has heen Jaid down, and it is better
to regard it as a general rule.
Here the term Sandhya worship is used in regard to that group of 10
acts Which begins with the sipping of water with the hymn "The rta
and the Satya" &c. and ends with the Gilyatri-japa; just as in the term
, horse sacrifice' are iucluded aU the group of the sacrifices commencing
with Pavitra.ydga 'the holy sacrifice' and as far ItS the
and the respective, performances. 12
" Those, however, of praiseworthy condnct who always worship the
Sandhya, with their sins completely washed, (these) go to the everlasting
region of this text of Yama is in reference to a special deity
to be worshipped, since in tbe following text" By BraJ:tmll ha.s the
Sandhy&, been worsbipped, by Sankara, and also by who the 20
best of the twice-born, and intent on success will not worship that
GoddeEs" it has been praised as a Goddess.
" As many puerile twice-born are on this earth who commit bad
acts, for the purification of these has tbe Sandhyd been observed by the
Self-born. He by whom the Sandl,ya has been worshipped, by him verily 25
has been honoured." And in this text, it has been exhibited
on '" footing of eqnality with 'Who commit bad acts' i.e. do not.
perform what has been enjoined, as also do what ispohidden by
the SastTa. ' Puerile' i.e. devoid of knowledge. Its honoring i.e.
worship by the group (of actB) laid down. It should he so understood. 30
By the mention of the going to the region of Brahma as the result, here
also he gets strengthened in biB position. All this bas been elaborated
elsewhere.
, And also prayers to the Sun by standing,' here by the use of the
words api (also), and eha (and), is included another mode of the per- 35
formance of the Sandkya, with a particular difference, but not mentioned
here..That,moreover"is.here heing exhibited,briefty.,..-aHillengh-,in-itB--'
entirety. For S' ankha and Likhita say. "He with a vow, shonld worship
10
Viram. troclflyn.-Tl,ialeci.
[
' Ydjiia.all,ya
Vcr8c 22
,the,Sandky&' outside." 'He, with a vow' i.e. the celibate. 'Outside'
orthe town, because of this text of Mann': "au him asleep)
in the town must never the Sun set, nor ever shonld it rise." 'Him' i.e.
thecelibate. 'Set' i.e, go down.
5 Yogi: "Having bathed'in ,this manner, and having put on two
clothes, washed and faultless, washing'the thighs witb earth and water,
be should also wash the hands." 'Faultless' i. e. free from any defect,
snch as from burning &c. Nor shouid he put on an nn washed
cloth, nor which was worn before." Paras'ara: "Having bathed,
lOput off the cloth, he should wash with earth the thigh's which had
become impure, and the loin-cloth also dripping with water". I Loin-
oloth' i.e. the male organ. '
So also: "In the ahsence of a washed cloth, a hempen, a silken,
or a woollen 'cloth, or of the kus. grass, or even the upper garment of
15 an ascetic, so that he may have two clothes." Katyayana, in that
says "Or the third, the sncred tbread, or the upper garment,
one should make."
Similarly, after having washed with earth the thighs and the
hands, now, the, making of the fOlehead mark; as is the rule of conduct.
20 There, in the Bllar a ta: "He who bears on his forehead the earth
produced from the banke of the Ganges, that one hears the form of the
Sun, simply for dispelling darkness." Vardhamana and others, how-
ever for this forehead mark, set up as an authority, this text from the
Brahma'tiJ.a Puraila.: "Before (commening) any act, one should
25 hesmear the forehead, that ie really the form of Sacrifice,
donation, austeritieB, offerings, the etudy of the Vedlls, and tbe oblations
to the manes-all that becomes burnt aBhes, without an upper mark on
the forehead."
A Bpecial mode (hlle been given) in Vamana Paddhati: "At the
30 forehead iB preBcribed for a Vipra, of the Bize of a ham boo leaf; les8
than that and of the size of a fish, is ordained for a less
than that, for a Vaisya, a3 also for a S'udra, and of the Bize of It
half-moon; ohlique and also broad is the forehead mark always, desired
IlS part of an act ". So Us'anall; "In the absence, however, even
30 ' with water, one with a fore-head mllrk of Paunq,ra, may worship the
deity. "
1. Oh. II 219.
2; Oh. 64. 13.
Ydjila,alT,ya]
Versos 22
Vlromltrodaya-Aohamana,
'Hi
Commencing with "Obtained from the batiks of the Ganges"-
they state, "At the forehead, at the throat, intbe middle of the brows,
on the arms, as also at the heart, at the navel, at the hind part, as also
at- the fore part, should be offered two each."
In connection with Sand"!!8- says Vyasa: "Having remembered 5
the expression Om, and also the Gayatri, thereafter one shonld tie up
the head-knot; having done the sipping again, one should toucll the
heart, the navel, and the two arms". If at that time one has his
top-hair loose, then with this hymn having tied the knot, one should sip.
Not that for performing the act with the ",antra should the top-knot be 10
loosened, so states the vuerable Upidhyaya.
In the BrajUna "Witb the Gilyatri having tied the top-
knot towards the Sonth-West of Bri1l).ma-Oavity aDd having then tied
the top-hair, thereafter should one perform the act." Smrti. "With
a top-knot like the peacock, tied in the Bral}ma coil." 'Like the 15
pea-cock' i.8. in the middle part of the head. 'The Bral}ma coil' i.e.
the Bral).ma knot. That, moreove1', is stated as having been doubly coiled
round, and witb the last portion wound together, and put in the midst.
According to the Sampradayikas: "It is completed by two and 11 half
rounds, one round being half a pravara." 20
In the Chhahdoga "Having taken the Ed" grass in the
left hand, should one perform tbe act of sip.ping. The left shonld have
the Upagraha,l in it, while the right should have tbe sacred-ring' 1
Tbe sBcred-ring or Pavitra bas been defined by Kat yay ana thus;
"Apavitra (or the holy-ring) should always be known as that whioh 25
conBists of two blades of the Kusa grass with ends, Rnd the inside' within,
and of the length' of the span between the t.hnmb and the _ fore-finger.
Elsewhere tbey recite this text stated in the sanyasapaddhati, " Twisted
round right and left, containing the Bral}ma' knot, it Bhonld reRch
1. A bnndle of the Kula gras., beld in the band .t the performanoe of
a saorifice and other religious not.; .ee Amara II. 8. 119.
2. ns described in the next clnn,e.
S. W<llfiiillj-.
_ 4.
5. 'IijllIf.>:r-the peonlior knot which i. to the .ncred thread Or
ring.
Vll'8mltrodayn-Thd Sandhllds, their "name8 and colours.
[
Y cij.nava'lkYtl.
VerBfl 22, .
"beyond the first part,' but never the second." 'Part' i.8. of .the) fourth
finger of the rig bt hand.
"The holy-ring which has a knot, one must not perform the
sipping with that. If through obtl!sion one makes the sipping,that
. 5 would be (like) the aipping:ofbJood." That text not having been reBpected
by Digest writels of authority,Bnd also being opposed to the of
the Best,must simply be discarded.
Lag-hu Hikita: "That Sandhyd. which 13 without thedarbha
grass; also the donation which is without water, and also thejapa which
"10 is without counting-all that he COme frnitless." 'Yogi": "'Having
turned his face towards the North-East, being purified, and with an intent
mind, one ,who. has sipped, should do the sippiug again, with the mantra
beginning with Atasmi &0.' "In this ann ens purified thii.insidecontam-
niatedby food '.and drink." 'Purified' i.8. one who by bathing or biT
15 the sprinkling has secured the bodily purity. Moreover, Jab1Ui also:
"For those intent on a performance but (who are) unable to a bath,
the bath may'be below the head; or even with a wet cloth, and a sprink.
liDgofthe body is ordained," 'Intent on performance' i.8. desirous
of performing an act."
20 Yogi: has writen' .. Owing, to a difficnlty as to ,time and
inability". Harita also: "With (the hymn)-waters indeed. are
standing, o.nd,the'Brll.!).ma" &c. has been elaborated elsewhere. "One
who has sipped, should 'do the sipping again", in the treatment about
Sandhya,'first having performed the sipping, having "rerne bered'
25 &c., one sh,ould do the sipping again. This is the " Per-
formance with. the mantras is with a double (sipping)" Achamana" is
the opinion of lVIis'ra. The text of Yogi viz. 11 Having thrice repeated
the Stivitfi.&c. " has already been stated' above and explained. '
Yogi: "The first Sandhyais the Gayatri, IIlso the middle
30 one is 'known as the Savitri; that Sandhya which happens to be
the last' is the divine Baras.wati. Red i. the Gayatri, Scivitri is with
.. _0." white, colonr, and black should bs .known to bs the Saraswati, thus
have the three Scindltyas 'be'en described "" The description of. the form
is for the purpose of contemplation .
1. ird par, of a finger-firs," of ,he' ,liree . diTiBiilIis . which .Boh finger
bears.
2. This is the r.Bding in 01. reaa, am the Banares edition.
;;S . ,p. I.,
4. 'If""""
YMnuualkya]
VtrS8 ,
-_ .. __ .-'---.
Virnmitrodnyn-Tho i8una8
------------ -- .-- ..
In the Chhandogoa Paris'ishta: "The, proteotion, at the' end,
with water sprinkled round self". ' At the end' i.8., of the lifore,
meutioned act of sprinkling, ,having encircled one by water, spread
aronnd, one should' performtbe act of protection. Vardhamana says,
the procedure is, havingprononnced the hymn from the. rules 5
of condnct' may waters protect me "', the mantra next is ' Oni
Muvai} and ". " ,
Brhaspati: "Having set up a fixed posture, and restrained one
self, and'thereafter having called to mind the sages and others, with
closed eyes" and in silence, one should practice the restraint oit1e 10
breaths."
, ):,osture,Asana': "The Pfldma, or also the half posture, as also
posture of Swastika ,; as mentioned in the Vayu Purana and other,
works .
. " Having well placed a thigh above another, and hath the palms of 15'
the feet" then the thumbs shonld be tightly cangbt by the hands in
inverse order, that seat (so formed) is stated to be the Padmasana which
reaches the heart of the Yogis. ,
" Having brought the palms of the two fe,etin the middle of the
knees and the 'thighs, a Yogi enters with erect body, that is called, 20.-
the SW2stika," and the like others have he en \iefined.
Here in the Padma8ana, first the right, and then the left foot i8 to.
be placed. That has been stated thus. "Upon tbe left thigb having,
placed the right foot, nud similarly, the left (foot) on the figh:t'thigh"
having caught the two thumbs by the two hands by a backward turn,. 2{i
and having placed tbe chin On the ,heart, one sees the tip of the nose;
this is called the Padma8ana of the Yogis, the destroyer of ailments."
In the Swa8tika, first the left and then theriRht is placed. That
has heen stated in the commentan on Patanjali': "One should throw.
the left foot in the space between tbe right leg and Ihe thigh, amt the 30
right also between the left leg nud the thigh-this is Swastika."
This is the distinction. At the time of the performance the
simply throwing the two feet crosswi.e on the two thighs is contem_
plated by the termPadmflsana. Otherwise, it is said,thnt owing to
the hnnds being engaged, there would be a difficulty for the further 31i
procedure. '
, Self' i.e, one's OWn self, i.e. in short, the mind. Ii! the'
reading' having restrained the breath's,' the word Prflf2ilyama is used for
l.antlt m'lfll\lin!.
2. In the text of BribaBpati at 1. BabovB.
See p' 111. No'. 47 Serrie
78
Vlramltl'odayn-Thc :[lphi8 wc ..
[
' Y d;natJalkya
Vt'I'Bll 22
Mantra. Having called to mind the and others, and restrained the
breaths, is indeed the
As.to the characteristics ofthe Yogi:" Whatever h.,
been observed by a as also whatever acquisition was secured by one,
5 by that hymn is it ca.lled that byron.
On account of its covering, it is called Ch!landa, like the clothes of a
figure. )n the paot the soul was covered by the gads, the fear of death
by the Adityas, the Vasus and, the Rudras, and on that acoount these are
their Whichever divinity is intended by a particular bymn,
10 the divine in it assumes that form, and is termed the. deity of the same,
In the ancient time, the Mantms were created eimply for performances.
'By this (mantra) is this (act) to'be performed': this idcalled the (rule
of) application."
Similarly: "The the metre, the deity, and the application
15' also must be learnt with effort, by a Brllhmalfa in particular. Without
knowing, however, if one performs a sacrifice, tuition, or japa, or a.
sacrifice, or inside the water, &c., of that the fruit would be little." 'By
a i.e. by a Vipra. This is an extensi1n. Thus hy five-fold
Yoga is meant the five-foldedness including the Brahmu!)a in the form.
20:, of Veda or another variety, for additional result.
Here the seven beginning with the Onkara and irritated by
tlie restraint of breath, and immediately thereafter is the remembering
oi'thEirskis, since their application has bean stated only collectively.
Or'th;e such as 'waters indeed are standing' and the like, having
25 before that whatever immediately precedes it has
been:siiiiilarlyexplained. In the first sipping with the hymn' 'rtam' &c.,
in the sipping with" thou movest inside,' and in the standing prayer to
Go.yatri wit,h the hymn' 'you are giLyatri' &c., there is no mentioning
the &c., so ophies the Upadhyaya.
30' Here, of the ain-deatroyhlg hymn and others, the &c. 8rO
well-known. Here in remembering the &c. no formulu by . words
is to be used, as there is no authority for it, and there would be the fault
of an incongruous nnion, so holds the venerable Mis'ra.
Yogi: "Having restrained the breath, oue should do the sipping,
35 although reatrained." Further on, he willdeacribe in Maitrayalliya Grl1ya
the method of restraining breath.
In the morning, by repeating' 'The aiso, me &c.', lind in
the evening" The Fire alao, me &c. " Rnd similarly in the mid-day'
1. 'Iti'R &0.
4, .. '!T.
2 3 'lJ'l"'lI1\r.
5 8l1lia:c 'il. 6
Ya)ilavaikllU ]
Vlramltrodnya.-Tiw Aghamarl}nat
1a
. 79
Verse 22
May the Waters purify' '-one should so perform the sipping". This
text not having been witten by Raja and others theanthority for the
connection of the several mantras and the sipping, is only the cond uct
of the wise, so holds "Having restrained the breaths, and
performed the sprinkling by the thr.ee hymns of the water-God "'.
The distribntion has been stated by Vyitsa'. "Eight drops one
should tbrow on the head for the extinction of the flow of sin".
" K;ty.i:yana st.tes the methoJ : "Of the head, the sprinkling should
be performed with the blades of KuSa grass (dripping) with drops of
water", as the Drupadll. "The pronunciation of the Om, the
seven nnd the Gdyat"i with the head, the three hymns
commenoing with 'Waters, indeed, are standing f, Drupada, and the
rest of the Bin-destroying hymn, 'Uddwa.'la,n', 'Taclwhitram',
'Tattejosi', in the order, the Gft.'latri and the last portion, with these
should one couclude the Sandkyd." Thus has S'"t"tapa ordained the
rule regarding the mantra. Even when R. in nnother rending- 'Silkt.
also' is in the place of '.s the Drupadl1 " the order is as hUB been
stated. "At all places, the act of sprinkling is stated as indicative of
water." 'Having pronounced' i.e. having pronounced the f?hi &c., with
the Drupadd. Also ')ide the order of repetition as laid down by
Yogi Yaji'iavalkya thus: "Having taken up water in both hands, one
should thrice repeat the Drupadli hymn. By throwing that water
over the head, one is redeemed from all sins."
Thereafter, the sin-destroying act : Its procedure has hsen stnted
in the Paris'i,hla: "Haviog taken out the water with the Land, and
fixing the noso therein, one should repeat mentally or without giving
ant breath, three times, or once, the siu-destroying hymn". 'Or
without giving out b:eath', by this another alternative, viz., 'giving
out breath' has been indicated. S'ankha: "Thereafter with this
mantra one should do the sipping according to the rules ".
'Antascharasi' &c. This sipping, however, although stated to be after
the sprinkling, i till to bo performed after the Bin-destroying hymn,
S'ankha himself having directed the Anjali' to the Sun after this.
In the Chandoga Paris'i!hta; "Rising up, one shonld throw up the
waler Arvali with the three". 'With the three' i.e. the
the Ellil!l, Ehuva!l and and the SdvitTi the third. .
1 .. (1)
2. Seo 1. 4-8 and V 6. 1.
3 atm%-i. e. "lB<f which is offered by both the h.nd, joined together
hom the palm.
5
10
10
i
20
26
30
35
80
Vlromltrodoya-Arghya.
[
YrUnalJ(J.ZltgtJ
Ve,.8f$ .22
With this stated before, the water A'njali Bhonld be thrown
towardB the Sun. Therefore, thiB iB an offering intended for the Sun.
In the "ater Anjali, flowerB alBa Bhonld be mixed, Vide thiB text of
Kiityiiyana: "Having thrown up flowerB mh:ed in water,' with armB
5 uplifted one shonld look up to the Sun, by repeating (the hymns of
Udywan
J
, Udutyam, Chitram, and also tbe Gayatri according
to capacity". Tbe AnjaU with flowers and water shonld be take!! np
aB high'aB ol)e's forehead and after ambulating round, one Bhould throw
np. Vide the S'ruti': "What they traverse by going round, by
10 that they sbatter away Bin". 'And alBa wit}1 the Gilyatri' this is with
a view to exclude that included in .the .sandhyll aB it is common to
tbe repetition by japa. l'bat, moreover, bas been made clear in:
"Repeating both Sandhylls, one should worship the repeatable according
to the ruleB ", and in similar other texts. Having regard to the.
15 declared result', tbe.Sllvitrijapa shouid be taken as separate.
Others,however,: ".One should always repeat tbe all-sins-
de.troyer." "Having daily bathed, a twice-born intent on japa should
repeat the" Silvitri " ; indicated by theEe and like texts, regard this IIsn
separate performance ill the form of the Gilyatri japa; but as is the.case
20 with the watery oblations which are part of a .bath, being included .in
the principal water oblation whieb is independent by itself, the .stauding
worship of the Sun having been incidentally eEtablished, the independent
Gayatri Japa, say tbat the .eparate afl.'Iatri repetition is not for that.
The remembering of the &c., of the hymna used at the standing
25 worship of tbe Bun, is necessary.
, Chitram ])8va ' is the +! and the atated is Kautsa, ita metre'
Tri/lpup, and its Deity hua been mentioned aa the Sun; similarly itB
application is in the Agnih.poma Sacrifice, and the standing worsbip of
tbe Sun ", so haa Vyasa stated in tbe Chapter on Sand/'yll, and after
30 the manner of Troha mixim,' it haa relation eleewhere alao.
1. Tbe following rkB. I. 4-8; I. 4-7. I 8-7. V. 5-11.
2. ll'l'lql% ii, Tuitiriy. II. 2-2.
Bee Anondii.Brnma eerieB No. 36 (1) pnge 12 &c.
3. 31'. The," rends
4. ThiB is according to tbe 31' mBS. rr fliufin;;iii. The Benares copy
rendB f;iofln O'lfiit<r.
The '['f'l!1'1' is stnted nt Jolmini IX 2. 14-20. Of. .1'0 X. 6. 1-2.
Aocording to this maxim, where ODB singing hymn (m+I) has been
mentioned lor three and these ha.ve been sepa.rated, the hymn must be sung
in oonnection with distributively. Note the following ir.ar'hr;
am: mq 'i%i 91 q;"", ffrf[fi'l: 'Rii: 1 tri1[il' 1
.- --------
--
------
VirnmBtrodayn-
This, however, should be noted: The f?ni and the like other
19S in pursuance of the usage of the eminent is well-known here. In
81
sarv"nukramapi, however, has been stated: "The two hymns
linning with !l0 are for tbe Sun, the the metre: of Ud!ltya
,skanva, for the Sun, Praska'l!wa and the deity is the Gdyatri, and 5
the eMtram, the K!ltsa An9irasa (is the r?ld), TrisM!lp the motre
. Taahchaksl!u, P"ra and Ushnik, and Sun the deity." Here the
plication " from the first water in the Upakrama, of the two mid.dle.
es in the Dahsnnina sacrifice, and tbe fourth in the performance of the
i"drd and the' (warrior) S'llnti," so the K"tiyakalpa. 1.0
In regard to the Gayatri Japa, the Yogi: "The Praltava, Bhul}-,
and swal}. the organs sucb as the heart &c., having repeated
,rice, and after that the r?hi, the metre, and the deity, thus is the
pplication, so also shonld the form be contemplated in the order."
Here 'Om, bow to the heart,' 'Om to the head the oblation' 15
Om to the top-knot Va?/taf,' 'Om swalt, for the armour hum,'
Om to the tnree eyes wau?haf,' 'Om Bhur-biiura(t-
for the missile Om pltat,' in this manner, by the simplepronuncia-
;ion of Om with the first Vyfllfrti joined to it by a similar second, and alao
. limilarly by the third, and by the similar three together, lknd 20
also by a similar form of they perform the touching of the six
organs. There, however, desire may be taken into consideration, but
such usage being approved of a large majority of the people, no furtber
disqnisition is being made here.
The Same also states the form of the Grlyatri: " Of white 25
colonr is she contemplated, wearing a silken cloth, and auspicious,
decorated with white hesmearings and alBo ornaments, situated in the
midst of the Sun's disk, or gone to the region of BraJ;tm!l., wearing a
garland of the ak?ha beads, the snspicions Godde,s sGated in the
Padmdsana form. Raviug invoked with this Yaju8 vi:l:., 'You are the 30
light' &c., according to the prescribed rule, and then haVing made the
japa, after a bow, ehould be released." Thus although, stated generally
in tue three Sandhyas on the strength of' the textB in each, the Gayatri
should he contemplated by itself only. Some, howevor, say tbat "In the
morning (by name) BraMndz!i, and rBd, in the mid-day Vai?hztavi, black 35
Illld in the evening 111altdvari, white, thus the Gdyatri should be
plated in different form" and also state numerous sourceless texLS as
the basis for this.
n
82:
VlramltrodaYa-Gdvaiid.
[
' YajfuJvaiil1a
. Ver8e. 22
Here, moreover" after the invocation and only before the japa
mnst the standing prayer to the Gftyatri be offered by a BrahmaJ;ja. FO'r,:
the S'atha'patha S'ruti: "To her the standing prayer :' ,"Thon art the:
Gftyatri, with one foot, two feet, three feet, and fonr 'feet . Yon never
% perish. Bow to your fourth footwnrthyof salutation &c;":-O'r-
according Baudhayana: "Yam vifkpadamasmair."m, &c.' Or One sh'lJl1d
worship this divinity by the fourth fooL. Now: they illnstrate the'
Gttyatrya : 'Thon art with one foot, two feet, three feet, and four feet.,
Bow to your fonrth foot worthy of salntation, and beyond Raja', thns'
10' he remembers ber. By' Now, even' &c. is tbe statement of thefO'rm
O'f-tbe, fourth foO't. So also in the S'ruti also occurs the hymn,' para
rajasB '&ri. The rest i. only an Artkuwftda
'
statement. Thns hold
the Upadhyiiya and others. Others, however, hold that the . hymn
ending with']fa pr{tpat " being mnch separated from the word S'ruti,
lIi and the, passsge in the BaudhayanaSutra not having been found
written by Raja and others, is indeed baseless. Even if it be regarded
," wellfonnded, rather than the Baudhayana Taittiriyaka, the hymn
in,S'atapatha certainly is acceptable by the MMhyandiniyas.'
As to what according to this passage in the Mantraprakas'aviz'
20 "Then one shonld mentally repeat the G{tyatrya beginning with the
ing pray'er with 'one foot' and with the standing prayer with 'the !o;st,i
shonld conclnde with that also. That word has eight letters; '. ,Paro,
rajasB tavadom' that is the hymn ends with St!,vadom; that is'not, so,
this conflicts with S'atapatjJ.a, and accordiog to some also, with thio.
25 passage in. the Kas'ikhal1iJ.a viz. "A being always repeats mentally the,
adyatri by name Ajap{t; its hymn is Ha!!sa &c.' only, and that is tbe
fourth foot". Here taking resort to the afore-qnoted text of Yogi VIZ.
&c.' some repeat before commencing the .(j-{tyatri japa,
the mantras commencing with 'Agaohchl,la &c.' and ending with.
30 &c.'
The formula to. be mentally repeated is also stated by Yogi,
"The word Om is to be flrst prononnced, thereafter, Blli!.r-bhuval}-8was.,
1. A statement of a rule based on a tenson with whioh it is a.ccompanied
a! distinguished irom a Vidhi or an absolute statement of a.' rule. The Arthl1.i
uSda stlltements BrB coiiohed in the from of praise, or censnre,
o. g. in the two pa .. ages viz. (1) ErI'1ii1i ii\'l1'lI<!li1o '!fu'l'r[:-Let one desirons of'
prosperity .. crifice a white animal to Vayn; beoanse (2) 'Moi
V;'yn i. the .wiitest delty (1) is a Vidnl-an injnnction pnre and simple"
While (2)'is an Artharvada. Of. also yAjn. 1. 56. '
I 'li "
YdjRavalkya J
Vers6 22
Mi taksbara-Numbfr.
the' Gftyatri and the Pra1}VMn
'
at the end; "thus bas it been stated
to be repeated mentally". Yama:" Tbol1sand as tbe big best, hundred
is tbe middle, and not les8 than ten, one should always repeat the
Gtlyatri, the destroyer of all sins." Baudhayana' " Hnndred
times, or an immeasurable times, (but) not less than ten". 'An: 5
immeasurable times' i,e. more than ten, and less than hnndred, any
indetermediate quantity. Gobhila: "The learned must n1lver repeat
the Gtlyatri in water ; the deity Gtlyatri is facing the fire, therefore
one should come ant, and then repeat her".
Brhaspati: "The spriakling, however, IS 1D the 'water, the 10
restraint of breath here or there; thereafter the standing worship,and
th'enis stated tbejapa onlie Stlvit,i." 'Sprinkling' viz., part of the
bath with bymns. 'Here or there' i.e. in water or on land. ' Thus the
restraint of breath and the standing prayer both part of the Sandllya,
.having been stated at both, according to his opinion, the Sandkytl up talI;
the standing prayer may be even in water. The jap'" oftbe
. however has been stated to be on tbe land only.
Katyayana, how.ever, stated tbe Sa1ldhytl worship on the tirtka.
In the Narasinha also has been stated after the bath before the water
oblations "On the da"bhas, witb darMa8 in thehand,faoing '20
tbe east, with bent attention, one should make the restraint 'of breatbs,
according to tlie S'a8tra and nnremittingly. The twice-born knowing
the japa sbould make the japa of Stlvitri any day aft.er having batbed,
Thereafter throwing up the anjali water with flower towards the Sun,
with arms uplifted, One should also repeat tbe hymn, of eqnal impor- '25
tance, "Chitram,' &c.; and having bowed down to the hand',
should go round near." Here, by the expression 'on tbe darbbas', 'tbe
performance of tbe Sandkyd. comes to be on tbe ground only.
After the japa, the standing worship, and another metbod bas been
pointed out in Baudhayana; also Barita: "By repeating tbe Savitri l30
one becomes free from Bins; by repeating a hundred times liebecoC;&s
purifiedfrcim the mental, and by repeating a tbousand times be becomes
purified from those committed by tbe speech." Yama: "Not BO by
repeating the Vedas does a twice-born consnme the Bin down, as by th'e
japa of the Sadtri be becomes liberated fromaH sins." . ,:,j ':iii
1. i. ,. the Om.
2. Dharmasntra II. 4. 5-6 .
. 3 . , "lEI1'iTm'l l!Wfll( fi1i'iffil:.
84
Vlramitrodnya.-Rosad(J8.
[
Ya,iiiavalkya
Verse 22
In regard to the procedure of japa,S'ankha: "Seated on n. kuSa
seat, or on one covered by kuSas,with the. holy kU8a ring in the hand
with face to the North, or towards the Suu, taking up the rosary of the
beads, oontempl",ting the Deity, one should make the japa. One
I) mn.y havti a rosary made of gold, jewel,pearl, the Sphatika stone, of the
or the Rudrakha or the putra-jivaka -beads; or
withon'e containing knots in the ImBa grll8s, '.or Qythe turns of the hands,
one may oount." Brsi," seat ',i.e. a small seat. 'Turns of the hand'
i.e. the bending of the fingers.
,to Yogi: "Should one be standing, by gazing at the suuhe should
make the japa with conceatration; otherwise, with face turned towards
thll East, he should do it ia the order to be presently mentioned. Ou
-also the KU8a turned' towards the East, seated on an auspicious Beat,
not ,too high, nor too low, with the darbhas in the hand, and well
iliii 'Concentrated, a rosary should be made into the beads either of .pllatikas,
putra;jiva or the corals; the best is the one
(mentioned) later and later" Turned towards the East' i.e., with ends
pointing to the East.
In the Narasinjul.: "Three-fold is the japa sacrifioe, know its
20 vaTieties; by speech, uttered in a low' voice, and a mental,-thus
it is considereJ to be of three kind s. Of the three japa saorifices, the one
,suooeeding is better than the prior. When with acnents up aud down,
into letters distinctly pronounced, one repeats the mantra loudly and
distinotly, that japa sacrifice is Vachika or by speech. Wheu slowly
25prononncing the mantra, moving a little again the lips, one utters
slightly, that is known as the Upa!lSU. Where the lines of letters
are contemplated -that japa from the var!la to the Var!la, and syllable to
a syllable and a constaut contemplatiou of the meaning of the word. and
the study is described as the Manasa or mentaljapa."
30 Thus, therefore, as ths three japas have been prescribed, the text of
S'ankha viz., "One should not make the japa loudly, and in particular
of the Savitri, " is iutended to indicate a small result. "Oue should
contemplate the mantras by the mind, ons must not mOve the tongne
or the lips, nor should one move the head or the. neck, nor should one
35 the teeth." This text of Yogi has a refernence to the Milnasa.
1. i. e. with the end, turned to the Eo,t.
2. A Proyer uttered in a low voice. Note ,the following.
I. 1:1 "l'l: 1\
Ydjnauall,ya ]
VerBe 22
--------""--- ---- ---- -
Virnmltrodayo--Silenoll in Japa.
Yogi. ., Not moving about, nor laughing, nor looking behind., nor
while speaking with.' dependent, nor with the head wrapped round;
nor with one foot crossing another, nor similarly the hands, nor without
a concentration of the mind, nor while dressing, nor while repeating
85
should one make the japa. A wise man must not perform the jal'a or 5
the like with a wet cloth on, nor while going to the land. Excepting
"uncler a vow, one must not perform with a wet cloth on, uor clad in a
siugle garment; nor should one make the japa with a worn, or a soiled
or a tattered cloth. Since the or spirits, or the
bands of Siddhas, Or Vidyttdltaras forcibly take away, therefore secrately 10
must oue perform. At the time of the japa one must uot speak,
similarly at the performance of a vow or of a sacrificial offering, but
remain intent on these, (even) if a best of Brahm.". comes, "
Smrti: "A twice-born must not begin a verbal japa with ODe
cloth on; tben after saluting the Vipra, mention the welfare' &c. At l1i
the sight of a Chanrf,ttla, the faUen, or the like, one shonld be silent;
after having sipped water. And for speaking after bathing again, then
should one make the japa." " Intent, having begnn, repeating the
the yoga or the like only in a combination of the teeth, the teeth with the
teeth, in a Sandl/yl1. one shonld speak only with the month turned inside" 20
thns has been etated by himself even then. "By the Sanskrit only, not
by the Mlencltha nor any lower dialect" vide the S'ruti.
Similarly, " If, perchance there occur a break in the restraint in
the japa or the like On any account, one .hould utter the
mantra, or should remember the imperishable." Baudbayana':- 25
"Whatever acts 8itting iapa, sacrifice, or acceptance of a mantra one
performs with a red cloth all, nOno of these deserve to reach the Gods,
as also the oblations of offerings to the GodB or the manes," Vyllsa!-
" With wet cloth on whatever one performB whether the japa, IlOma, or
the acceptance of a donation, all that should be regarded as demonish, as 30
also what iB performed with handH outside the kneeB."
Vasi!htha :-" In a japa, oblation to the fire, or a fast, one
shonld be dressed in a white cloth; in S'rildd"a and the like, one should
be bedecked, purified, silent, and should have ma.tered his senses."
Sm!ti' :-" With One cloth (only), a twice-born must not begin any 35
1. ai. The Benare, edition. reads" '1l!lf<Pi'r 'I <iji;lj ....
2.
3. II. 8. 16.
4. -Found: in 31. Edition 408S nqt give
86
Vifamttrodayn-Japa and'itB results.
[
Ydjnavalkya
Versll 22
reading'of japa." Laghu Harita :-" In a japa or 1lOma, , as also for 0.
donation, or the stuly of the Vedas or while offeTing Iibatione to' the
manes, the hand ehould be made not uncovered by gold, silver, or the
Kus'as." Here the holding of the gold is (to be) on the right hand fonrth
,5 unger,' vide the text of the Devi Purana ,in 'oonnection with the
diseuHsio,1i about gold: "00 the foorth uogare should it ,beheld'oOhe
right hand, of. and by the fowe of that, the holding of silver;or Kua'a
should also be there only. The text" On the should silver
,be 'worn" is without a busis.
10, ' "One should always, have the sacred th read hanging rllund his
neck, and the top-knot tied; with the top-knot not tied, or with th,e
sacred thread ,not hanging round the neck, whatever he does, is ,as n,l!t
done. That mortal who does any act here without eipping, all' his II'1lts
indeed become fruitless; and no doubt"; beginning with these,o.nd the
15 like,and""withont the proper proeednre, vitiated in mind, aleo what i.
,done withont faith, against that fool, with 0. demon's soul the demons
spring np"; und similarly: "If throngh mistake of those who' perform
'80ny o.ot, any fanlt occurs, by the remembering of only tho.t
comes to be fully covered; thus is the S'ruti": ending with these t,exts
have been written by Upadhyaya and others in the ohapter on Japa.
In relation to the Gr'tyatri together with the Pra'J.lava and the
three Vydhrtis: "He who repeats this daily for three years without
BlaCkening', (he) sball attain to the highest Brahma, and transformed into
the,sir, get into his own form" und 'similarly:' "A Brdhrna'l'a who has
'25 committed the offence of stealing gold, orbrahmioide, or adultery with
the wife of the preceptor, or a wine drinker (all these), become absolutely
pure'by a 100000 j"pa; and no doubt about it"; these and others are
'indicated as indicative of the respective results.
Aboutaets to he done after the Gdyatri iapa, KMyaana say.:
30 "The seotion commencing with 'Vibkra!' &0" the hymn, and the
Mani).ala
1
Brahmanas of the Siva SaI)kalpa-with the repetition of these
nfter'offering the standing prayer ambulating ronnd, and performing the
'bow."
Thisjapa moreover is intended to be for a special object:
'S5--'nilveprescribed this standing prayer even for all the three Sandhyas: at
midday, or even at the, rise' alBa, the Vibhrr'td and others'may be
repeated" according to the By stating theolanBe 'or even
Vb. Yajnrveda ooml,'oBed by ya.jnavnlky",
Yrlj;,avaZkya )'
V1ramtiitfoda:ya-Tho Mantra.
verlJ/l.22. '
.tIhe rise also' (is intended to indicate) even just after the '(Sun's) rise
maybe the contemplationBnd the Sandhyd worship, BO parija.ta.
Since, by the clause 'after making a bow to the SUD,' has been stated a
staoding prayer, for in connection with the standing prayer, to himself,
and also vide this statenierit In the Narasinha: '" Having made a bow, 5
, thereafter, to the Lord etc."
Mis'rahowever has expounded the nieaning of theStltra of Ka.tyll-
yana, as 'after making a bow to the Gayatri.' HiB import is' this: In
connection with the Gayatri hy the rule: "Thereafter, having iuvokAd,
offered thejapa, and after making the bow, one should release;' in'the 10
invokation and the like prior and later nctsapplying in regard
their performance to the Gayatr; alone, the act of m':king llo bow, laiti
down in the midst, the same (context) is indeed congruons.' Even in the
olause 'Having mads a bow, thereafter, to the' Lord,,' by tlJe ,word Lord,
Gayatri alone is intended, since ,shs has been mentioned as adeity in the 15
Clause' Gayatri with facs towards self &,." The straight', however, hold
that the making of bow is to.both the Sun and the Gayatri. '
As for the time of' releasing, although Upadhyaya has not stated
'I' mfll'tra, and Mis'ra has stated it to be silently done .s ,if, under fin'
rule, and by referring to the text:, "Born 20
on .the highest top, residing in the earth, on the mountain, being respect"
fully let by the BrilbmaI)'s, go 0 Deity, accol'ding to (your) pleasure>'"
has stated this to be the mantra for the only,' still it
be followed by all, as there is no contradiction, and also fiS it. has beon
laid down in the Garuda, Lainga, and other Para!)"s. 25.
And hence "Iso Adhunika Vardhamana holds that this mantra
has baen stated ns a generally established rule in the Achara Chintii:
malli byS'auri, lind in the Achara Pallava by Devavans'a.
1. As opposed 3'[191,1'1,
may go.
2. .m ij 'l<m: 1
This is lhe prayer requesting that the Duty
3, e. he regarded thi, as a fairly etablishea rule requiring
no justification in s"pport of it, Simply n repetition of what i, well known
1 .
88
[
Yd.iilava77tYfl
Verse 2$
5
"Tbus bas besu indicated briefly tbe orderly procedure for the
Sandhy{t worsbip visualised by tbe Great Sage'in the two words 'Api'
and' Cha.' "
Restraint of Brea,th. (The PrilI;Iayama).
Yajfiavalkya Verse 23.
The Gayatri with its head, one should repeat inaudi-
bly, preceded by the. Vya(,!tis, each of which being added to
by the syllable Om; this (done) thrice, is this the restraint
ofbreath.-23.
10 : Gayatri as mentioned above coupled wi'th
the Siras viz. beginning with' water, light, rasa, etc.' and being
preceded by the already mentioned each being
added to by the syllable Om thus: "Om BhUl,l, Om Bhuval,l, Om
Svar, &c." three times, restraining the breath flowing through the
15 mouth and the nose should repeat mentally; thus this restraint of
breath is everywhere.
Viramitrodaya.
The Pnll,{tyama-the restraint of breatb-is two-fold. Oharged
(Sabija7y,), and (AoijaM. Vide Vishl1u Pural1a: "Tbat which
20 subdues by constant practice tbe wind called prllt,a, that should be
known aB 'tbe reBtr.int of breath,' oharged as well as uncbarged"
, Oharged' i.e. pregnated, that is to say ,accompanied hy manlra; that
bas been stated by Scholars: "That which contains the japa, contem-
plation &c., the wise know it to be pregnated; without that they
25 know to be non-pregnated retfaint of breath. "
Tliat also each is of three kinds.' For it has been stated in the
lVlatkaJ;li).eya Pural1a: "Short, middling, and the highest, thus the
1. The great .oge is . YAjnnvalkya. i. D. the word. Api nnd Cha in
Veree 22. Tba long commentary on this and other Verses by 111itramill'a
and others stand in remarkable contrast witb the short 'remarks of Vijntzne:;'vara.
Even Vis'vartipa dilutes 11 little on this; for he introduces the D1upada and
other thing. by Chao "f ,",,!Ig:llQq1'11'l1 (p. 4.) and .\.0 ,"1'f1<!1ii [;if'll( I
1l9<11\ur[IilQ['C'l>1! '1[.\14W
i
i!1 "'[m: 3Wff<!'f
For. very detoiled expo.ition of the literature on this point, .ee
bhaW pp. 73.-83 and 83.-145.
,
Ytijiiavazt(.ya]-
Ver8/l 23
", .. "-------

vlralllltriJdilyii- ii. Slaoei.
restraint of breath is known to be of three varieties. I will describe the
measure thereof, 0 child I listen to me. The short has twelve miltras
1
,
twice (that) is indeed the middling, with three times the measure it is
known BS the highest. The twinkling of an eye and its opening is Il
------
m{Urtt, and tilla is " short letter." - !'I
Ae to what has been stated in the Fatanjala Tika "with tbirty.
aix maid!s the first outer breath is called manda (,low) ; the SDme made
double, -the second, the (middling) madhyama; and the same trippled,
the third, Two'a (acute)" by Vachaspati Mis'ra, that is the chief
alternative course. 10
There, in regard to the matter under consideration, as if by way of
answering an anticipated inquiry, in the restraint of breath as part of
the Sandkya, the Author prescribes the rule aboutjapa, as n special
part of the same.
Yajiiavalkya, Verse 23.
Here the word ayam 'this', is equivalent to 8a 'that', just as in the
passage', "This combination of wind and fire is like tbe Brll.hmaaccom_
panied by the power of the missile &c. Of that, moreover, by resson
15
of the anticipatory' connection with yad-' what,' the pronoun' that'
witb its locative ending is here understood. Thus tbe meaning is that 20
where he makes the japa of the Gayatr; in the particnlar form as
specialised by the qualifications "wit.h its head &c." that restraint of
breath should bs made. 'Should he made' is understood flS the
reBult of a change in the case inflection.'
Many, however, introduce this verse hy the remark' the Author 25
describes the nature of the restraint of breath, Gtl'!Jatrimiti': that is
questionable; becallse it is not that the meaning of the term' restraint of
1. "11'11.
2. Raghuvan,. VIII. 4. See P. 31 Note l.
3. The worde and 1f'.t anticipate Bnoh other, 60 that1 aB herG
?lthough one is Dsed
7
the other is inferentially understood. In the present 08S6, this
18 further mnde olear by the next sentence.
'1. In the text of Yiljiiavalkya i. tn'l'l"i "lila:., and in the
l.,t clau.e i. iiWi !!1crr<i<rq:. The author of the Viramitrodaya put, it in the
passive f01m and I!ays or hus to be taken ns understood. He refers
to the othe, interpretotion. thuB. 'fil9<ll QI"lWlm9"''fllI. RBally
this is the more preferable, beoause the only appropriate, position. The tw:
positions are, (l) VersB 23 describes !f\OT\I.1I1=l or (2) Veree 23, defJoribes the
and at the end Bay. thot in thi. way iB thrice the
12
V.iroDiltrodaYa-Gaycilri or Pra1Jayama:
.breath' that has been stated. Nor caD it be (men.tioned) 'that that' itself
is its meaning as even an up'-going (breath) may come to be regt1rdedas
ihaving been restrained. Nor can it be said that there ,is, no fault here
because by the expression 'one who lias restrained his breath,' the
,; 5 performer is understood.
And hence also, S'ankha, Brhaspati,
nasi; and Baudhayana state: "If, together with the and
together with the Pra1".va, and along with, the S'i,'a8, he thrice recites
the 'Gilyatri with restrained breath, that is called (oue) restraint of
n breath." In the ChjJ.andoga Paris'i!l1ta, Katyayana: "Oommencing
with these three are, the ]JaM Vyaiwtis, the imperishable
jana!!, tapai!, sat yam, the Gayatri, and also the hend," 'The head' i.e,
'Apo-jyoliraso-1nrlam-brabma-bhar-Ohuwalf-swalf." For ench turn ehoule!
one pronounce the Om, and aleo at the end of tbe head., "These, this,
15 along with thie, ae also with these ten, when one repeats mentally three
times with deep or long breath, that 'i8kilownas the restraint of breath."
With a "deep or long breath" Bhould be ,inte,rpreted ae one who has'
the breath; becauBe it is cumbrous to take it, as implied.
'Nor 'shoul.i it he supposed, even aesuming the other alte,rnative,
20 that a resort to an implicatiou"is necessary, by regard to the performer
in the matter of the completion of his act, becauee' an implication
necesearily "risee in its turn in' regard to .. 'prior contiguoue clauee.
And thie course ie better than;taking' ae understood' (the implication'),
For, in regard the term ayatasu this ie a better alternative and opposite
aleo.
25 ,Nor should it be eaid in tbe other a!tern.tive, that taking it aB a
rotatory performance would be cumbrous, becauee of the reason that every
sentence is brought to a couclusion by (a word indicating) :nn action, and
thus the repetition of that and the like is indeed proper to be reBortcdto
by all, otherwiee even the repetition by the maker cannot be accepted, by
i, '. that both are tbe ,arne i. D. the See
last note.
2, .A. ",,! l!T"lfMlfi'I1<R'f:. i. ,. if the proce" de,cribed
here a, of tho be taken ae l!T"lI'!f'! itself, then oven an upgoing
breath i, likely to be regarded ( and wrongly) os G
3. Oh. xxv. 13. BaudhayanurV. 1. 28.
4., ilrfurn!lRfi't D. by' aTl'!"ql"l should be understood
to be one 'who . has particulary qualified himself. is 3rd pers,
plural Peifect,
6. .. e,' The atb<!WI1:,
.. _._---'-----------
,
Fajn.valkya ]
Ver8623
VlramltroWtyn.-Pri'ttIl1yamfl and
reason of a parity of reasoning. Moreover.ifthat alternative' as,in the
sentence,Pika is Ko/dla,' be acceptsd, here also there wilL be incon"
grnity of the expression 'Restraint of breath being
nsed by an extension to express its own inhersnt sense. Otherwise
91
there wOllld ,certainly be the fault of tautology. So please' be cautious. 5
Or, 1st the meaning of the word ayam 'thie'be the japa itself as
stated before. It has only invariable concommittance with the word"
Saflyyama, since it has a passive derivation,viz, 'that by which anything,
is restrained.' ,By means oftwelveml1tril.s ',as ,here as japa also like
tbs, matras,heing se parately stressed and the lilte, ,it become,s possible 10
tbatthe prCt1JCtyo,ma is daemedas performed. Or as in the expression,'
'tbel"'astara is the sacrifieer,' so here, the word sanyyamalike the word
sacrificer ('1:;ml'f) has been resorted to qualitatively, and that is the
reason forits use,' i. e., like the restraint of breath itself in its own form.
the. jal'a along with its accompaniments is also necessary. In the, 15
absence oftbat the process of prd'}aya.ma would not, be possible, and
thus its, mention having beeu made secondarily, that the japa is the ,for1Il
itself is simply unbelievable. .
lI10reover, in the word th e prfi,[!a.ya.ma' \tself is
mentioned here, "dhe mention of any other is not to be thought of, and 20
Rsitis in agreement with KiLtyiLyana and other smritislJiz. " ,Thrice.
having restrained the breaths &c. ", and also as it has beenstntedfurther
on' "'Having restrained the breaths;" &c.
, 'Nor can it be said thnt the prescribed G-a.yabj Jripa is theexposi-
ti,oll0ft,he word as there is no such derivation. Nor can 25
it be derived passively as 'that hy which it is Gar as a'
1. ;, e, of taking tho as mt1fl'll'!
, _ 2. iil .. and are two words meaning, the and 'it wonl4
be absurd to 1lBe one as indicativa of an extended the- other. 80 the
Author of V. M. says if you take tbis verse as the __ 'itself, then there
would be the fault of an being used 'as by'a word whioh is for
th. priuoipal idea itself.
S. 1J'il"1J[ 'IlO1f'!..-Jit. Be in your Ben'e. please.
4. -- l!1'!IT: I q1;"< is a bundle of grass held in the hand at
the making of 0. pronouncement at 0. sacrifice. It is allowed' to ' tllke . the 'place
of the Baorificer aB r.presenting him when a Biinultanioty"f ,perf.ormano.
'Oeenrs.
5. i. D. of the
6',"Yajn Aohar.YelBB 24.
7. Suoh aB 'l1;l[ 1;[ &0.
92
Vlramltrodayn-Thc: S'VGSG 'and Praa'vasa.
[
Yd,i;,avaZlmJIl
VerB6 23
as-it would be oumbersome; and perhaps resorting to that
would be taken as indioative of there being no other ( way of) derivation.
Nor oan it be maintained that it is snpported by popular usage,
as the meaning is available even from the derivation. In the oase of
5 words enumerated along with the such as niyama, sanyyama,
ayama, the prepositions ni, sa"!,, ang. do not exoeed! the limit only on
acoonntof special signifioanoe. And it is proper that even popnlar nsage
shonld be ooeval with tbederivative sense. And also on aDoount of the
mll:x:im' of tHe "Lite;a! and the ourrent (meaning) ", by a parity of
10 reasoning in regard to the word panhaja, there being no authority for
tue popnlo-literal nse as in the oase of the word ma!lrJ,apa,' and lastly
as it would be op-posed to the rules observed by the experts in regard to
the derivation of the- word p,'aJ:ayama.
For the revered patanjali' says; "When that has been seoured,'
20 regulation of stoppage of the movement of the
inspiratory and_ expiratory breath. II On this the of Veda
Vyasa: "When posture has been (achievad), of the external air, the
drinking in is inspiration (S'wasa); of the internal' air, the throwing out
is e:x:piration (praSod,sa), the cutting of the movements of these two i.B.,
25 the oessation of the movements of both is the regulation of breath."
Here the e:X:preS9ions drinking in, throwing out, by their being
indioative of action, the sotor himself is intended, on acoount of the rule'
that an action expressed by the snffix W<l: is indicative of the aotor,
Donstruotions like? 'having for their food on the way pieces of the tender
30 sprouts of lotuses' and similar others very ofteu oocur.
1.
2. popular usage transcends the literal meaning.
Words Ble or acoording as their meaning is based
on uaage, literal meaning, or a combination of the literal and the popular 'ens
Example of g or conventional words is
" ,ftfitq;-Etymological-a1:wJ;.
Etymologioal as well Qonventionol <fq;1;r, &c.
3. me.n, a ,hed. Etymologically, however, it may meau one who
drinkll the >to ( >iii qli1'lfir )-i. 0. th,; gruel of rice. And the word i, not u,ed
i.n the senae of on. who drinks gruel.
4. >il'lll.'flIOr II. 49. '.2' 100.
5. the internal organ. 'll1!! is any of the viaera of the body
ench a' the heart, lungs &c.
6. 'll'IT
7. 1.11.) the next line is
119m '.: I,
Fdjn.valkya]
VtrS8 133
Viramltrodnyn-Recha/c"" Pilrak", ",nd Kumbhaka.
Therefore, the breatb which is being drunk in is inspiration, the
internal air which is being tbrown ant is expiration, is what is deduced.
Hence also bas it been said that in the expres,ion the cessation of the
movements of both' the prominence of tbe actor is deduced. The
93
author' of the commentary also says: " The cessation of the move- 5
ments (of inspiration ant! expiration) exists in Rechaka, P(J.raka and
Kumbhaka. This is a general description of P1:a1Jayama. There, in the
ParaRa, there being a cessation externally, there is also a cessation of
the movement of inspiration, and similarly the absence of the movement
of expiration, and the absence of the movement of inspiration is moveover 10
from the absence of the inspiration itself. In the Kumbhaka, however,
On account of the absence of both tbe inspiration and the eXpiration, it is
clear that there is a cessation of the movement of both. This iB the
subBtance.
The MarkaJ;li).eya PuraJ;la also; " The obstruction of the Prd1}a 15
and the Apana iB called the Pra!,ttyttma." Similarly," On acconnt
of the obstruction of the breaths (Prd'i,as), it is called Pra!lllyilma. "
By this has been refuted the position viz., by reason of the
expression dyataprtquL in another Smrti, the Gilyatri japa nnder consi-
deration is characterised hy the restraint of Prd!la, and the restraint of 20
Pret!,a is characterised by that, or by reason of' both being of equal
importance, both conjointly together constitute Prll'l}ttyttma as it would
be opposed to the rules independently laid down by the scientific
Btndents in pursuit of its exposition, as also the impossibility of removing
tbe fault of incongruity between the nnimpregnated Pra1}ava and the 25
P,o,!lllyttma with pregnations. Therefore it is of the nature as exponnded
by the general rules of the S'astra .
. In regard to the P1'fl!dJyllma as part of the Sandllyd in (the follow-
ing passage) in the Yogi SamhitiL; "Of' a Dark-green colonr like the
leaf of a green lotus, deposited in the region of the navel, with four arms 30
and a Great Soul, one should contemplate indeed by the P(J.raha. By the
Kumbhaka, in the region of the heart, should one contemplate the lotus
seated Brahmb-, red in all the orgaus, four-mouthed, and the Grandfather.
By the Reckana one shon1d contemplate the Lord, the Great Lord
eituated at the forehead, with resplendent lust ore like the pure sphatika, 35
devoid of impurHy, and destroyer of sins" as stressing the particular
form in the contemplation, in the present context, it is better to take
that a part in the form of a specia1japa is being prescribed.
1.
[
'Yd,jilafJalki/a
l'crBI.l. :23
Here, " The IlrabmA, and Sambhu, one, slJOuld coutem-
gods,in order" is another course.
Tbus, the I'ril!lilyama of the Sandkyil comes to be pregnuted, and
without the distinguishing marks of the twelvemiltrils or the like for
5 time, becauseitiltime ie demilrked by the 71lantrajapa
itself; the mention of three times &c. having a reference only to the
of the Yogis. By this, other Smrtis also stlind explained.
Their meaning is to be interpreted on the lines just expounded, as
other (exposition) is not possible;
10 The general characteristic of the P"d,!,CtyCtma haB been laid down
byYl1jiiavalkya in the verse 'Gayatri &c.' The text of the Chbandog-
anhika;however, Ehouldbe thus explained.
Indeed let I'(J,"aka and the others each be regarded as Pr{J"ayama,
still the repetition of the mant"a, is only in the Kumbkaka, the same
15 heen expressed by Yli.jiiavalkya by the word Sa!'yyama, and by
reasaIL,of. the deriyation viz.8amyak (complete), Yamaly, (control). And
therefore also'the singular number in the word sa"yYama is cousistent.
" .' , '
To tbis, the anBiyer'is: It is for this that it-haB been ,stated above
viz. 'th'e gsneral'cnaracleristics of the Pr{J"ayama &c .. " The word til.
20 indicates' a different order. The word tu in the text of Yajilavalkyll
'indicates, Qf,thethree p,'a"aydmas the general characteristics i.e.
qUillitieB. This is' the meaniug. '
, ,j, J .
For, by the word Pra"ayama, the p"Il,lay{Jma generally is intended
, to be melltioned. Thus,iu short".thisjapa iBthat known aaP,{Jl,ay{Jma.
25 "Thus is, to, be ,explained somehow ,the statement even of persons, of
authority.
GaYltr; i.8. The addressed to the Sun and commencing with
Tqt-savitu, &c. containing twenty-fQudetters. That itself has, in ' the
Taittiriya AraJ;lyaka been mentioned BS .the mantra for the Prc2,zdyama
30 "Sun th,e Deity, whose mouth is Fire, aud, who has three feet, Visl1mitra
, the its metre Gayatri,' that" is specially preferred "for UBe at the
1'panayana aB, also at the thus has been mentioned' its
application by yogi.
S'ira8t2-with its' head i.e. commencing with' Apo-jyoti ' &0. 8nd
35 ending with '8!Dar, as indicated iIi the Yajlis in the
'S{t"dllcna' i;e.'along with. ItB aBBociation is by its being repeated
,
YdJilavaikya]'
Varsos 23
Viromltrodayn-Thc juli'1nantra.
after tbe Gayat"i, and by that subordination, the seuseo. subordination!
in the Instrumental case when iudiClited by salta' fits in. In tlie Smrtis
of Likhita, S'ankha and others even in regard tn the text under consi-
deration, the order' of words does not mean any couflict.
Vyd/}rtaya/} i.e. seven commencing with BM/} as stated in the 5
Chjlalldog-a Pmti' each' i. e. after each ',i. e. (after) each
word, should be nnderstood, as it bas been elsewhere said, "For each
syllable, should prononnce the am, as also at the conclusion of the head."
Sanyydtdm 'added to' here by, the use of tbe preposition i. B. (Sa7fl),
tbe Autbor intends the association of am at the end also. '. 10
'Thrice' i.e. three times; The connection is 'should repeat.'
Thm, "Om.Elmll, am B!lUvalf, am SW"/}, am JJ,,1ta!I, am Jan,,/}, am
Tapa!" am Satyan. am Tatsavit'''' va,'e?'yam Margo devasya dl!imahi
dldyo yo nal' prac1lOdayat. am dpojyoti"'a8omrtam Bra1tma
swarOn!" is deduced as what shonld be repeated, as it has 'the same 10
basis as this text in Chjlandog-a Paris'i,hta: "These, this, along with
this, and also with the ten."
The japa, however, in a P,'fI,?,dydma is only mental, otherwiSe the'
regulating of the breath which is tender, wonld be impossible., Others,
moreover: "Oonjointly with the pra!,a"a the seven allVl'Ys, the 20
Selv;tri with the head thrice, the twice-born. sbould repe'lt mentally"
bold this text of Sarpvarta as an authority here, '
Here, some desire .one pr{t',laydma by cOnibiningtM P(jraka;
Kwnb1zaka, and Reoaaka. Th1lr<> also, are three alternatives, On.e opines
the repetition of tbe 71iuntra once each, in the PU1'a!,a and the rest. 25
Others thrice, and others'still do not approve of the'repetition for the
Pilraka and the Roellaha, but desire the mant,'apdp,a only in tbe
Rumbha!,a; all that is improper. For, commencing with the text: "By
means of tbe PMaka, Kumbllaka, and Reokaka, tbe Prd1}dydma is of three
kinds. The breath drawn by the nose,. and blown upwards is stated to. be the 30
P(lmka; Kumt1,a!,a is breath without a movement, and when it is being
expirated it is Reo1laha," the Yogi concludes: "'rhus of three kinds
has been intended the description of the PfI",dY"ma." '
Tbe word vidad i8 expressive of otherv.rieties l therefore, of ths
general Prd!,dyMlla these are tbe varieties, and thus paraha and the rest, 35
1. 'lfi1'<I, .
2. There the text is 'II'!;!' '"i_tim' the Older of
words here is different hom that ill Yajn-Veree 20, where the fum"1-is first
and come aHerwards.
ViramUrodlJyo.-Tlw66 kinda of Prdmigcilna.
[
Ydjnaoallcya
Verse 23
eaou is a In Another Smrti also bas it been said: "Of
three varities is the FaraRa, Kumbku!,a and ReGkaRa."
Moreover, "that, movement," supplementing it by quoting the
Patanjala Sutra' "manifests external and internal and total restraint,
5 is regulated by place, time, and number, and thus is long of duration and
subtle," and in the and tbe Tika;thereon: "The cessation of
the mention. of breath Which precedes expiration is external; where tbe
oessation of tbe motion of breath preoedes inspiration it is internal;
third manifests total restraint where oessation with these motions
10 takes plaoe by a single effort," introdnces the apborism containing It
deecription of the three particular In the introduction
'.tbat, moreover' "nd in the conclusion" thne the three particnlar have
been noted," it bas been cleOfly expressed tbat the and the
rest are eacb 1\ Therefore in the Fiiraha and tbe rest the
15 mant,a pfttha is to be three times in each, and it is by this alone that
the three prll9ayl1mae are (deemed to be) acoomplished. The text of
Vyasa: "The inhaling, ,the restraint, and the release of air, one should
repeat thrice eaoh of the three," is indicative of a trebbling for each of
the Pnraka and the rest, or by the trebble repetition of the mantras, or
20 as anticipatory of a variety of performances.
Or, thiB is another alternative itself since ;Yogi himself has
observed: .. Some desire three times, similarly others nine times." But
in the case of an individnal repetition of each of the Piiraka and the rest,
the order is that each baving been repeated onoe, again it should he
25 similarly repeated, :snd again similarly should be done. There, first, by
the left nostril the FUTana, thereafter the Kumbkaka and by the right
nostril the Reahaha; then by the right nostril Fiira!,a, thereafter K"",b/taka,
and then by the left nostril ReG!!.!,.; then hy the left nostril Piiraka,
thereafter Kumbaka and then by the right nostril Reana!,a. This is the
30 method.
Moreover in the Chl1andoganhika, Upadhyaya; "By the left
nostril, having slowly drawn in the air, fitting up all the N&.rf,is in tho
navel and as directed contemplating VishJ;tu, one should make thejapa
as stated, this is the pra(zftydma oalled Piiral/a. Then in the heart
35 contemplating S'iva one should make the japa, that is known as
Rec1/aka. "
The Special Scholars also: "By the Irfa One should draw in the
external air for sixteen matras, the Yogi should hold well what has been
1. 11. 50. (101).
filled in by the mep-sure of sixty-foul' matl'ds, as the middle (.tnge)by
tho Susl/ltmna, and by the mea,ure of thirty slowly by the Pingal{t nili,
the of the experts in Yoga should reloase it. By wbiehsver he
would release, should hs fill in, and then hold, and should rsle.se by the
other, Blowly> and again, and again." Similarly," Again Bod again 5
in the inve"e order should, one perform it. This the experts in the
science of Yoga call '
Rere, moreover, in the Prilnily(t1na nnd the, Gayatri japa, all the
rules regarding iapa should be followed, in pursuance of the General
sastra. Thus enough of prolixity. 10
;-The mode oE the japa of Sttvitri
Yajiiavalkya, Verses 24 and 25 (1).
Ha,ving restrained the breaths, (and) after having
sprinkled oneself with the three rks addressed to the water
deities, one should remain seated making the japa of the 15
Sc1vitTi, to the West until the rising of the stars. 24.
In the morning twilight, also similary, to the East,
Should he remain sta.nding until the rising of the Sun. 25 (1).
lVIitaksp.arii. ;-Having performed the Fr(iI .. a.lfama as des'
cribed above, and Tl'ychenabdaivatena with the three 20
addressed to the water-deities as mentioned above, having sprinkled
himselE with water, Savitritl1 japal) mlcing the japa of Savitri,
pratyak to the West, in the twilight Asita, he should be seated,
meaning of course with the face turned towards' the West .
Atarakodaya t tmtil the I'ising of the stars i. e. till the time of the 25
rising of tbe stars. PraksS;ndhyam
1
in the morning twilight,
i, e. at the time of the dawu, while thus observing the above
mentionedperEormancewlth the face turned to the lfaat he should ,.
remain standing until the rising of tbe Bun.
That ceremony which is ordained to be perfortned at the 30
junction Ot the day and the night is called Sandhyft. There the day
is that period of time dnring which the total disc of the 81.10 is
1. There if! !l mistake in the print hete. In linea 2 and 3". for
m"'i'i'fI'l1'T l:fI":<r:Pr I 'Pi & . read "1,'liiq"l19IloT" l!'1<f'!'<i"IT &0.
13
[
Ydjiiavalkya
Verso 3.4-25
capable of. being seen. The reverse of it is the night. That time
during which the gibbous part of the solar disc is visible is called
Sandhi. or twilight ..

5 Aftor the the Author states.by half of a verse by way
qf an indication the performance of the sp,i-Il;I;:Ugg, and by one verse the
special regarding the evening and the morning Sandhya.,
Yajiiavalkya, Verses 24, and. 2.5.(1).
'Having restrained the breaths &c.' i.e. the meaning is that
10 having performed the in accordance with the rules. S"m-
prohhya, 'after having performed the sprinkling' Tronena, with 't.he
three rks,' Abdaivatena, 'addressed to the water-deities' suoh as 'waters
indeed' are st!ll:.ding' and the rest. Si\vitrzm, as has already been
mentioned. Pratyak, with faoo tnrned towards the West. Japa1z
15 8andhyc1.m, . i c. inclnding the Bandhyc1.; the Aocusative' here is used
of complete continuity. Th.e Au.thor .makes thie .:ery thing
clear. Atc1.l'akodyftt, 'until the rising of the stars' i.c. until the constella-
tions become distinctly visible, vide theAollo.wing text of' Manu. ":But
in the evening, until the constellations can be, seen distinctly": The
20 prefix' is used to indicate limit. AB!ta 'remain seated'.
Thus, in the evening 8andkyc1., having bacoDle Beated, one should
make the japa ofithe Sc1.vitri until the time of the (appearance of the) con_
stellations, is the particular rule pointed out. Here, the rule regarding the
japa suph as.being seate(&o. follows in all},tsparts snch as the tonching'
25 of thp organs elBe., :tp the general rule' that
, Bnbsidia,ies follpw the ?f the principal.'
in the morning' i.e. dur.ing t,he performllnoe of the
morning sandhytL. prc1.k-' to tbeEaBt' i.e. facing tile E.aB.t. In. this
manner after performing the P1Y)'zzdyc1.nza &0. While making the japa as
30 aforesaid, until the "ppearance orthe Sun, one should remain standing,
i.e. should be u.p.
1. Vide paJtlni II. 3_D. 'After a word d
e
potil1g lime or lengtll, the
affix of the 2nd case is u!ed when denoting full duration or oomplete continuity.
Here the meaning is thaI the J.P" Bnd the SandhYa. are coextensive j it should
be continued until th:e .twilight is o:ver. This is mEL9,Q in the next cla.uBe.
2. II. 101.
3. Vide Paaini. II. 1.13. arl,!,'l'llqll'i'll9b-ii;:
1.. 3T'T"lH:lI,",.
", olril'ltll"lI'f()"fO'f1[:.

,
--
Ydjiiaaalkya1
verBD
By this a "pecial rule has been pointed out that in Lhe ]lerform&nco
of the morning sandl,yCt one should make the japa of t,he Sftvit"i standing
only. With the face turned towards the Sun and the standing ]lostnre
aleo, vide this text of Yogi: "When standing, intently gazing at the red
99
Sun one should make the japa with concentra.tiou." Vide the Chjlandoga 5
.. If he be standing up to the (Snn) rise in the first, and also
for the middle according to capacity, and remain seated in the last till
the appearance of the stars, making the japa of the three sandhyas
commencing with the first."
Here hy the expression' according to capacity,' it is intended 10
that at midday the japa of the hymn' 'The highest among a thousand,
the Deity" and the rest at stated t.imes made 'according to capacity.'
alone would bring the sandhy'd worship to a completion.
Indeed tbis text is general, and is common for the three sandhyCts,
therefore even for the morning and tbe evening 15
An objeotion. sanahyCts it mnst also be so. True, tbat wonld
be so. But tbe statement of time is by regard
to the desire for a special result. For says Manu.' "The sages,
by re.son of prolonged sandhyft performances ohtained long life, wisdom,
honor, fame, and divine' glory." is the reputation of a 20
living person. Kirti, 'fame,' on tbe other hand, is the fame of one dead;
so say the commentators. Hele according to Upadhyaya, long life &c.,
is the meritorious result. In the other text also the interval of time
until the appearance of the Sun or the constellations, is by regard to the
resolt, for it is in aocordallce with the original (text). Or even the 25
time prior to the appearance of the Snn or the stars ie indicated by this,
as part of the uSllal japa,; it is not intended that the time should be
inclusive' of the japa.
This, moreover, is tho mle for the daily japa even in all the three
sa.nd1tyfts. For aj"pa with a special object, bowever, in tho morning as well 30
as in the evening, (.he time is until after the rising of the Sun, and of the
cOllstellation And this would be if there is a possihility of "japa of more
than a thousand in the interval of the twu periods. As a malter of fact,
however, that not being pOllsib1e, everywhere a sandl'ya I. cono,dered to
1.
2. IV. 94.
3. traTlfllates ae t excall'nce in Vedio knowledge.'
4. The menning IS that the }Ipll may include the time prior to the
rising of the SUll and the stars, Dot tlHLt it should be synchronous QI duriIl.g the
riein g time. .
100
Vlromitrodayn- What is a -twilight?
[
YajnavakYG
V Cr8t>.. 24-35
be, in extent by a thousaud japa only. This even in the midday sandhya
also is nnopposed to it.
The number one thonsand in the japa has both a worldly
and the otherworldly purpose, as in "the Khttdira for those
5. desirous of prowesB," t.he word Khttdira is used to inllicste the post.
The text c'The Gayatri, ODe shonld repeat SO long, as long as the
anpearannillofthe Sun," and "The Gayalri, one sbould repeat so long as
the of' tbe - oonst.ellations," theBe two texte are also
intended to indicate even the aforesaid num ber. Why more? Let the text
10 ,under consideration be also adjusted on this line. Or, describe
these and all other like texts as indicating the highest limit for the
duration of the Bandltya worship.
Indeed, in the text of the Yogi Samhita: " In the twilight, one,
should perform the sandnya worship, not after the Snn hus set, nor
, after it has risen," the performance of the sandl,ya
15 ' An objectiou. worship having been placed during the twilight
caused at the junction of the day and the night,
how much is a juncture? To this the answer would Le from the
text: "The foil! and rise indeed, is perpetual of the day and the night
respectively; the twilight for a muhurta'. however, at the r.n as aleo at the
20 'rise-is known as equal," the inter-val of the twilight time having been
proved to be two periods, under the maxim" "It shall be equal, when thers
is no express rule," the last period of the night and the first of the day i"
the morning twilight, the last of the day aod the first of the night is the
evening twilight. This being tho conclusion, how can the appearance of
25 : the Sun and the constellations he the highest limit of the interval fOJ
the sandhya, for it may fall short or long.
The answer is, uo, not so. For' a proposjtion'contained inauilxpress
text, there is uo scope for a maxim. For, says NIihiracharya: " Half
of the 'setting time is the, twilight, so long as the
30 The Answer. constsllatioDs have not b,come distinctly visible; the
diminution of the light' is dawn, so long as the half
rising of the - Sun." Thus, therefore, that twilight is that partienlar
interval where the Sun's disc is not visible mOre than a half, and the con-
stellations of stars are distinctly visible, is the general de.criptioll of the
1. !!'i'i1'>l and i'jIT9>l.
2. a muhurta grr is 2 ghatikas=48 minutes.
3. WI S Mitak,h.m Vyav. 144. I. 19. Also
Ja\mini X. S. 53.
4. >l!llff'!9'rn[:
5. i. e. of stars &0,
]
Verse. 24-25
101
two twilights. But the actual fact is, even after the Sun has set, Ecme'
of its rays follow for a rnuharta, and even when it has not risen, some of'
its rays appear befors, these both even destroy the lustre of the ,tarB.
Thus, the commencement of the morning twilight in destruotion
of thL lustre of the, stars by means of ths rays of the Sun is the prior 5
period of the Sandhi&., the rising of the half disk of the Sun is the last'
(period). Of the evening twilight, on the other hand, the interva.l of the
setting of half of the Sun's di,k is the prior (period), and the cessation of
the dimming of the starlight caused by t,he Sun's rays is the later
(period). As to the statement iu standard works that on the evening is a 10
remnant portion of the night, that is in explanation of the separate
mention of the twilight and the night at some places in the S'astra.
According, however, to the general practice observed in consonance
with technical terminalogy in this continent the time with the disk of
the Sun is the day here, and that without it is the night, is the definition, 15
nnd the time intervening between hath the day and the night is the
twilight. But according to the general description of the two twilights,
a. greater part of the twilight is Illcluded in the night, and a small in
the day; this is the distinotion. Thus, it is clear that the iDterval
foHowing the morning and evening twilight when the Sun's disks and ,20
the consta!lat.ions are distinctly visible is the period, common to the
three Sandhyll.s.
Its characteristic, however, has bsen distinctly stated by Yogi:--:""
" The meeting together of the three Gods, viz., Brahmlt and others, and
the junchure of all the Gods is the Sandhya, tbus so called." This mnst be 25
remembered here: in the CBse of the mlddle Sandhya, there is no rule
about the tw,) periods, as there is no authority for it.
Nor can it be said that because Sandl,yti has been described as
covering an interval of a therefore the remnant of the twifight
may be taken, for it has not hsen 80 determined'. 30
Nor should it be maintained that as the performauce of the
Sandhylt worship at midday has been laid down in the Sn,.tis as
a duty, the last period "f the second purt of the day and the firet of the
third, thns making up two periods and in the form of the abhjit time is the
midday Sandhyll, eince by the term midday rnadl,y&.nha is understood, 35
to indicate the middle period of the day divided into three parte, and of
the day divided into eight periods, with the fifth portion and the time
,
immediately preceding it, together with the later period after the SandhyA
worship, having been covered by the bundle of dnties, and even the' periotl
Viramltrodsya-Madliyd"ha.
before that also having been regarded a, a Sandhya as in the teJ(t: "Even
in the three twiligbt periods sbould a bath he performed by those
performing austerities and like other texts." .
Therefore the portion of the d.y 'not detacbed from the morning
5 and the 'evening twilights, or in other words, the whole of tbe day is the
meaning of the term midd:fy twiligbt MadhyanhaSandkya, as there iB
no other 'Way. "In the milay, or even at the riBe" vide this and like
the S'iJ,stra. 'the Chapter .on 'Necessary performances'
"Washing well of the m uth, the morning Sand1'ya, dnring the day
10 after" the' bath, tbe Sandkga, and afterwards, at tbe conclusion of the
five sacrifices, the meal, rest at ease, the evening Sandhya, meals, the
stUdy ofthe Vedas and lying for sleep; this eveu must be performed
for theit goOd: by tho most cautious," and also in accordance with the ,
rnle in works of.authority villi. "In the day after bathing, and completing
15 the five great s.crifices &c. "
This, however, is to be specially noted.-When it is possible,
dnring' the fourth period of the day divided intb eight parts, at the
prohibitsd time, having in the orde.r performed the bath, orltssubatitute,
owing to want of attention, or owing to the' special performance ofthe
20 Snndhyl\ not for any special reason, at any pottion of the year at a
prohibited time, may in order, the bathing an'd the Sandhy!l. be
performed. Thus enough of continuing the discussion 'by continuit.y.
It may be so. Let it be that the description of the bMh and the
Sandhya, has heen stated as also the oharateristics of time; still, by a
25 thonsand japa, and II trausgression of that there
AN OBJRCTION. will certainly be ",contradiction to the text: "In
the . twilight, the Sandhya should be worshipped;
not when the Sun has gone down, nor when it has risen. "
It is not so. As in this text of Samvarta.:' "The morning
30 Sand1'ya with the constellations one should worship according to the
rules; The evening Sandhyil with the Sun, when the Sun bas balf set,"
so here also, by 'one sbould worship' bas heen
TilE ANSWER. laid down a procedure for worship. As the
expression 'QllB worship' means ' one
35 should commence the worship', BO Sandhya also by r"RBOn o! tbe time
oovering two periods, 'one should wor"nip tbe Sa"dhya' is the rule,
and if there be a differenoe in the meaning, tbers being no fault, in
the contex't, having sa.id 'oDe should commence wor!-ihipping,' in the
1. The 8th muhurta GOmprislug minntt's before and 24
minute. aiter tbe Noon (Apta).
Veroe 6,
Y djnavallcya ]
Vex" 24-25
Vixsmltrodaya-Tho alternative OOUT8IlS.
text, "In the evening after the Snn has become iIwisible, and in the
morning when H ,has become visible, one should not begin" th.e
prohibition has also the same import as in the text nnder consideration.
The meaning of the text of Samvarta is-Oneshonld begin to
worship the morning Sandh!!a, when there are constellations, and well '0
visible, and the evening Sandl/abri, w hen the Sun is np, with,. fnll Snn;
falling that when the Sun has half Bet.
Nor shonld the Sandkyit, by reason of its derivation, be talren a.
having It common place, as it would then taking the twilights, as
nearly having tbe Sun, with the later aspect of the constelLations Bnd the '10
Sun being present. This, moreover, is another distinction, as in the
maxim' "when with a special limitation &c.," the stars !lnd the Snn are
differentiated by the intervention of ,the twilights, aud the con-
committance being the principal Object, having a predominance, the
Sandkyft as differentiated by the stars and the Sun is the chief thing here. 15
There, when it is possible, the first course, otherwise, the second,
as hae been ob,erved by Baudhayana'. ":l'I1oreover, in this respect,
verBes are quoted in the Prajapati Gita "At the proper time, however,
the first, and transgreesing the evening time, those Vipras do not worship
the sandhyll, how can these be called Brllhmal).as? Evening and 20
morning these vipras do not worship the Sandhyft, those of these, a
righteous king may employ in the dnties of a " S'atatapa also?
" At the proper time the first and with the Snn the last Sandl,yft if a
twioe-born do not worship he is knowu as a faithless "
Some explain this expression: 'With the constellations' as when 25
aU the constellations are continuing, i. e. when the Sun's rays are
beginning to appear. In this case even when the constellations are
somewhat invieible it wonld be Sandkyft, there would be the separation
of a prior time immediately preceding. Sftdityam i. e. when the Sun is
visible. Ard1,elyridi; when half the Sun has become invisible. By this 30
a discrimination has been made of the time when the entire Sun is visible
and of the period when the entire Sun is not visible. There, some 'explain
that the commencement of the Sandl'yll will not be before that' even.
The second course mentioned above ie elsa when it is possible.
For, the S'i!htas recite:" Even when transgressed, one should worship". 35
1. '<rl.iilqij- fqi'irfol'rl'lT fqijrQIll!!'Hionll1n
.m. 'I'll 'lCf'l'I'if'lI'l'! 'I 'lot( f'tNIilii>1'r mt"'Il'l'I;ff
lliirS1Trrn I.
2. II. 4-15.
104

[
YaJ;;avaikya
Verse 24-25.
Alitam, "'transgressed i. e. when the time for the commencement has
been transgressed. Upd.s1ta, 'should worship' i. e. should begin to
'W'Orsbip. And thns even if the t.ime for the Sandhyf1 is transgres,ed bA
ths thousand japa, there is no Bin, since the import of thA S'astra
5 is that the time prescrited is for the commencement of the performanoe
in accordance with the maxim' of' the sBcnfice at the rising.'
""
This itself has beeDf"id. "In right time a performance (once)
begun, may be conclnded beyond time." Otherwise the thousand
japa qannot he explained. Vide aleo the text of Manu': "In the
10 morning Sandl.yd., making tho japa he should stand, and the proper
time the next aleo long. By prolonging the Sandhyd. worship, sages
obtained long life". Chira1n, long i. e. even beyond the time stated
"in connection with the two Sandl.yas. 'Even when transgressed, Olle
should worship,' the meauing of this .has been already eXplained.
15 By this, if on account of any strong reason for the commencement of the
Sandhya worship, even if much after it, the worship mnst be performed.
, When, however, the evening has been transgressed' is even to this Bame
effect. "When a necessary act cannot be performed at the proper
time, H shonld be done even at an'other time; even at another time, here,
20 it would be like it" this is also in consonance with the technical rules.
But how long will a secondary time be proper for a trans-
gressed worship? "Thus that period which is earlier than the time
prescribed as ohief for the next sacrifice, but wbich is l.ter than its own
time, is a secondary period of the performance commenced helore!' From
this text and the maxim 'even adjueted', the word sacrifioe being
confined to Vedic acts only.
Oommeucing with "At the proper time when a uecessary nct
cannot be performed" and ending with 'of the performance commenced
before', the emphasis being on the act. The noxt performance, more-
1. This is the See Jaimini VI. 6-1-9. and also IX, 4.
41-42 whioh is brlfely put in the following Ka"ika.
I 1I1t,1I
.. >!r"fl:'ll'![ I >;9111: Jr"T'T"Il''T II
The question in the disonssion is if the thing prescribed as the principal n:ct
Is not commenoed a,t the proper time, is another a.nd ,8. new ODe to be began or
the-snme to be done but at ,a secondary time? The answer is, the Bame ,if; to he
performed. See Vynwahih' Mayukha p. 68.
2. Dh. IV. U3 and 94

--------------------
over, is only the SrmdhytJ worship immeditate'ly next following, without
an interval. By reason of its following immediately, the lat.e, acts of
the sandkytJ worship following immediately must be necessarliy performed.
It is another of the Vedic acts enjoined, is the opinion of many.
" I
YAJNAVAIKYA, VERSE 25 (2).
Then the fire sa.crifice, therea.fter, one should perform
at both the twilights even.-25 (2)
:-TataJ.l. thereafter i. e. after the performance of
the sandhya at the two twilights, agnikaryam, the fire sacrifice
5
i. e., the ceremony d()ne in fire, such as, offering the samidh &c. 10
there kuryat one should p&rform in accordance with the procedure
laid down in one's own Gt;hya.
Viramitrodaya.'
'thereafter' i.8. after the sandhyil. worship.
Sandhyayo(! 'of the two sandhy(Js' i.8. of the two periode prescribed for 15
the evening and the morniug sandhyas. In the fire, should one perform
i.e. the offering of the samidh oblation, one should make in arcordanee with
the rules of the grhya, Moreover in the "Having brought
from a distance, the samid/I, one should deposit (it) on the top ()f the
house; Ilnd with these, one having these, should ofi'er to the Fire in the 20
evening and the morning." By the word Api 'even', are included other
morning duties.
Yajiiavalkya, Verse 26 (1).
Then he should respectfully salute the seniors (thus) :
'Here am I, so and so.' 26 (1). 25
After'that,-Vrddhan, seniors, i.e. the preceptor,
and others, abhivii.dayet should respectfully salute. How.1 'Here,
am I by name DeVil Datta S'al'mit', thus mentioning ;ne's own name.
, 0 '"
1. Vir.mltrod.y. take. the seaond half of ver.e 25 and the firBt balf of
verse 26 together, while the Mit.k.h.ra take. these veree. separately.
14
Vil'umitrodaya.-F-orm of Bal
o
utatio1l.
Viramitrodaya.
[
0 yajiiavaikya
Vllr8ll 20.
TatobllivCi.day,oditi- Tata!! 'then' i.e fter the morlling lire worship.
Vrddhan 'seniors' i.o. Beniors by age, learning &c., sucb .s the Guru and
the rest. Asawahamiii. 'Here I am, so and so', i.e., I am by n.me so and
so. Bru",,!, 's.ying' i.e. distinctly pronouncing. Abhiwridayet. 'should
5 respactfLllly Balute'. Reepectf'uJ sll<lu,t.tiolt Ilje.DS either touchiog the feet
or speaking,' "With crossed hands he should clasp the feet of the Guru,
s.hould touch. the left with the left, and the right with the. right." By the
ri'ght hand, the right foot 01' the person to be saluted. Rimilorly on .Iso.
After AI,a,!" 'l',tbe word BI,o!' , 'please sir', should b. pronDunce4.
10 So Manu' .lso. "AHer the s'),ftation,. a V,pra ehould respectfully
acldress a senior tbus: ,here I oJln by n.me so and so' ",od should pro-
nonnoe one 's,name." "The. word (Please Sir) shQuld one. pronounoe i
at.tbe "lid of one's name at the sah,t"tion." Thus, therefore, having with
croBsed handsclapsed the feet o him who is to be saluted, "I am by n.me
15 80 and so, please sir Gnru," is tbe salutation th.t results.
The pelson s.luted should .lso retu,n the Balutation. Th.t, The
Same Author' states thus: '" May'st tbou be long lived, 0 gentle ooe,'
thaB. a be addressed in return at tbe salutation. And the
'\Iowel .,.at Lhe end of his name, sbould. bep'onolLQoed with I1n e11Jnglltion of
20 the previous letter." Of his, the B.luter'e name, at the end, tbe vowel at;
tI>UB, this is an extention of the flual vowel of the nllo.me, vida the text of
Vasi,htha': "Being (in the returD), the finlll vowel. becomes.
elong.ted." Tbus tbe fin.l vowel in the name of tbe saluter is prononnced
with an elongation of tbe penultimate letter. 'rhe previous letter being a.
25 which, is ouo witb" pre.vio1l3 letter; such" ooe beingptuta.
Thus it is a karmadharaya compound. A pluta has three matras in th.e.
previous letter. This b6ing its characteristic, the result is that tho vowel,
I1long also with the oonsona!).,t, becomes elongated. And thus, the counter
salut.tion comes to be formed .s "Be you long live.l. 0 gentle
3') JJEvad"tt4 . " liJjsLe, M"a.nu': "T:4/1t Vipra who, qo.es not know the
oounter-salutation of a salutation, must uot be salutell by a l<larlled m.I'Il;
like n. s'ddra, even so he ie." Thus and the like, is in sbort,
Manu II. 72.
2. Ob. II. 122
3. II. 124.
4. II. 225.
5. Oh. XIII. 46 Of . 1,0 Apast.mba.
e. Oh. II. 12.6.
o I _0 _
Y4inavalkyal
v cr80B 116-.;.27 ..
Study.
Yii.jil.avalkya, verSes 26 (2) and. 27.
He should also wait upon the preceptor for the sake
of learning the veda, and (should) be attentive.-26 (2) .
And also, when invited, he should study. Whatever
;t07
be obtained he should offer it to him. He should always 5
work for his good by all acts of the mind; speech, or
body.-27.
:-Similarly him i. e. the" Guru" the preceptor
to be described later ou-Upaslta, he should wait upon i.e., should he
be devoted to his service aoa remaiu obedieut to him.Swadhya- 10
yartham, for the sake of learning the veda, i.e., for accomplishing
the study. Samahita!J., be attentive, he should make his mind
free from distraction.
Ahfitascha pyadhiyita and also when invited he should
study i.e.only when he is invited by the Guru he should stndy, aDdnot 15
himself should he urge the Guru. Whatever also labdham, is obtain-
ed, tasya, to him all that, to the Guru Nivedayet, he should ofler.
Moreover his tasya of the Guru, hitam benefit acharet he should
wm'lc nit yam, Always i.e. at all times, Manowakkayakarmabhi!J.
with all acts oj the mind, speech, and body. Nothing adverse should 20
he do. By the use of the word "0180" it is meant that with the
sight of the Guru, he should avoid what is stated by
, covering his throat,' Bnd the like.
Yajiiavalkya, Verse 26 (2).
GUTU-' Preceptor' of the description to be mentioned later. Cha, 25
, and' has the sense of Tu, ' however.' The connection is 'Gurn, only,
however.' A collection of things of a similar import express a colleCtive
meaning, for in the caBe of api, ella ,"c., generally that is seen. Api
indicatee an inverse order. Therefore Guru should be worshipped for
the 8wadhyaya i.e. the study of the Vedas i.e. tbe meaning i., should also 30
be served, and not merely he mInted only. Samanita!, 'be attentive"-
with attention concentrated in him.
1. Here again the Mitil.kshar' takes the 2nd half of verse 26 and
the entire verae 27 together, while the VirmitrQdByn snoh line sepa.rately.
2. II. 20 (3lI'RI'lllf ) j I. II, H
S, B. E. Vol. II. R. I.
108
Viramltrodayn-.;"Who to begin?
[
Yd:;navtilltya
Vers8 27
Viramitrodaya.
Yajilavalkya,verse 27 (1).
'invited' when invited, by the Guru, by making a begin-
ning; never, bowever, himself shonld urge the Guru. By the use of
p the word chx " also, , is, inc1uded attendance upon him and the like acts.
, 10
And sO GaUtama
'
: "When permitted, he should Bit nBar him to the
right, the tilce of the pupil to the East or to the North, should study also,
and not merely do service." Labdham.' obtained' i.e. alms and every-
thing else; him i.e. to the Guru, he shonldreport, that isto say, give over.
The meaning is, 'This has by me '-thuB he Bhonld
decl8reqperily; So the SdmpratiliYiMts.
Verse 27 (2).
Bitam, ' benefit' i.e. beneficial as corrected by the income and
expenditure. Asya ' of him,' i.e. of the Guru. Nit yam ' always, ' i.e.
15 without default at each one of the occaBions. The meaning is that he
shonld accomplish this by actB of the mind, body aud epeech. By the word
cha ' and also, ' is included the following statement by the ldi Manu' and
others: "After having the body as alBa the, Bpeech,
and the intellect, organ,' and the mind, he should stand, with
20 folded,in the front, gazing at the face of the Guru. Always should he
rem.in,with r.ised hlillds,: and with good conduct, and well restrained
and when told to sit, he may sit facing the Guru "
25

The Author mentions those to he taught
Yajfiavalkya, Verse 28.
The Grateful, nonhating, intelligent, pure, healthy,3
non-envious, should be taught according to Dharma
. (Also) honest, energetic, kindred, one who would
bestow knowledge, and wealth. 28.
30 who does not forget the obligations confer-
red is a grateful, Krtajfiya!l. Adrohi, non-hating,!'. e. merciful.
1. Dh. I. 55-;7.
2 .. See Mann Dh. II. 192, 193.
S. Instead of "-ii'[, which is the re.ding in other books, Virmitrodal'"
re.ds <!iF'!:. See p. 109. 1. 22, .nd lines 32-35,
Ya}nat'al'kya J
Verse 28
'Vlramltroaoyo.-W7IOffl to tc"c'h!
109
Medhi'lvl, Intelligent, competent in nnderstanding and retaining'
(tbe contents of) tbe book. S'uchip., Pure, baving external and internal
purity. Kalpap., healthy, i.e. free from mental and bodily disease.
Anasuyakj:J.., Nonenvious, he who does not expose the fanlt, and
habitually exposes the merits oE others.
Sadhuj:J., honest i. e. of good conduct. S'aktap., Energetici. e.
in doing service. Aptaj:J.,Kindred, a Bandbu. Dnyanadaj:J. one who
would bestow knowledge i. e. one wbo imparts' learning. Vittadaj:J.
one who would bestow wealth i. e. who gives money as an absolute
offering.
These qualities, wbether all together or severally, must he
looked Eor, as far as possible. These. moreover, dharmatap. according
to Dharma i. e. in accordance with the 8' astra, adhyapyaj:J., should
be taught.
Viramitrodaya.
In the course of the context, the Author mentions those Who
should he taught hy the Guru.
Yajiiavalkya, Verse 28.
Rrtajna(! 'gratefnl', i. e. by habit not forgetting obligations.
5
15
Adrolti, 'non-hating' i.e. averse from any offence to another. Medhav. 20
'intelligent' i.e. baving an intellect which is capable of understanding and
retaining the text read. 'well-born' i. e. of a good community.
i. e. without the feeling of envy; that is to
say, always given to enlarge the virtnes of others, and never to expose
their defects. Sadhu, 'honest' .e. of good behaviour. S'akta(! 'energetic' 25
i.e. capable of doing service. 'kind' i.e bandhu, or One wbo
would not deceive Or defraud. 'one who would bestow
knowledge,' i.e. who would teach other branches of learning. Vittadah
'one who would bestow wealth' i.e. apart from any agreement in regard
to teaching', one who would donote wealth to the Guru. Theseshould be 30
educated in accordance with the rules of Dharma-silstTa.
In the place of Kitlya, is the reading in some places. Tbere
kalpa(L 'healthy' i e. free from mental and bodily dise.se. In some places.
the reading is Kaly!l1Ja'81lGhalw(!; there, by meane pas-
aessiog good
l
in(lie.tions. In "orne places, the re.ding is Adhyapya 35
1. word Indications. These may hI!! in his behaviour
bodlly form, a.nd even in 1
U;Q
Vir-amltrodQyo-Thtl .qtaff, we.
sadhusaktapttt(! Bwttrthdd dharma/as/wi",e i.e. 'T,hese, i.e. ho,nest,
energetic. attached to one's own, and ,give,r 'of weaUh, shonld be taught
according to the rules of Dharma.' The Swd 'one's own', i.e. of one's
jlUi. Arthadado, 'giver of wealth' i.e. bestower of wealth, upou the
5 Guru.
Here also Manu' says "The son of an laM"ya, one desirous of
doing 'seTvice, one who is capable of imparting knowledge, 'one who is
religious, pure, attached, energetic, the giver of wealth, and one who is
hone'Bt, aHthese ten must be taught according to the (rules of) Dharma."
10 The holding of the stall' etc,
Yfljiiavalkya, Verses 29, 30.
The ,staff, the skin, thread, and also the
girdle, he should put on. Among blameless Brahmal],as
should he carryon begging for his own maintenance. 29.
15 Indicated by the word bhavatin regard to Brahmal],a,
and Vaisya, in the beginning, the middle, and the
end respectively, should the begging be mBJde,-30.
,-Moreover, inotmer' the stall' of the
Palfisfi tree or the like, the skin of the black antelope, or the like, the
20 sacred tbread made of cotton, &c., and also the girdle made of the
munja grass or the like, sbould a BrahmaI;la and other celibates put"on.
Haviug the staff, &c , as aforesaid the celihate
should from Brflhm{l1 . as who are blameless i,e. free from
the faults of being accused of a mortal sin or the like, and who are
25 devoted to their own duties charet should ea1'ry on
the beg,qing atmaVTttaye for his own maintenance i. e, for maintain-
ing his own Belf, and not for others (strangers), with the exception
oE the preceptor, hiB wile, and 80ns; because of the following rule.
3
"Having offered (it) to the Guru, and with his permission, he
3(' should eat. In his abseuce, his SOO5, &c." Here, however,. the
mention of a Br!1hrnsI;lB is, whet'e it is pos,ible, and Mt as a restrictive
rule. As for the text "from all classes, one may carryon the begging"
1. Oh. II. 109.
2. See al'o Bnudhi1ynn II. 45, 46 and II. 39. 40. S. n, E. Vol. TI.
P'. 1. Of. alBo'Apnstomba 1. 1, 3.31-32. p. 12. S. n. E.
?, Of II. 45-46. See nnudMynna II. 10,54.
- ------_._--
YrijilUMlkyaJ'
Viraes 9JO-30

Viramitrodayo-Phc Upavita.
tbat is intended to refer to tbe three ver1!as only. As to the text
1
., from the four var1!as one may carryon the begging" it bas a
reference to tbe times of distress only.
How is the begging to be performed? Adimadhyavasa- 5
bhavchp.abdopalakshita. In the beginni'ng, the middle,
and the end, indicated by the word bhavat. " (0)
THE MODE OF Lady, (please) give alms," "Alms, 0 lady, pleuse
BEGGING. give. " ,. Please give alms, 0 Lady," in tbis
manner according to. the order of the var'f}as the 10
carrying on of the begging is to be done.
Viramitrodaya.
The Author stahes in regar.d to the initiated
Yajilava1kya', Verse 29 1.1),
DaniJ,ah-' the staff,' i. B. stick, and, Ajinam-' the skin', and 15
Upavi/a 'the sacred thread' these; ltfeldtald-m-' the girdle' i.e. the string,
he shonld put on i.e. the celibate, is the supplement.
Here Manu' states a special rule" the celibate student may wear
the skins of the black antelope, the spotted deer, and he-goats, and also
garments of hemp, flax, and wool re.pectively. (41). For a Vipra the 20
girdle should be made of a tripple chord of the mU11ja grass smoothened, for a
of marva fibres, anti for a Vaisya, of the hempen
yarn. (42). If the munja (grass) be not available, it may be made of the
kusa, asma.ntalla, and Balva)a fibres with a single three-folded knot, or with
three or five. (43). The Dpavita or saered thread of a Vipra shall be of 2"
cotton, twisted to ther,;gh,t and having three threads, that of of
hempen threads, and of a VaiBya, of woollen. threads. (44). According to
the rule, the BrMl11la'[loa shall have a staff of Bilv" Or Palas,,', tbe
of Villa or KldJ.dira, and a Vaisya of Pilu or Udumb,,,,a. (45).
The stafl' ofa BrlJ.1zma'[la shall be so made as by measore to reach the end of 30
his hair, of a to reach the forehead, and of VaiBya shall reach
the end of'hi; nose. (46). Straight should all theBe be, without a scar,
1. Pur.a9a oUed inll!adhn.v>y... See Ghar1'll'"
p, 160, I. 3.
2. The t:r;ea.ta verses.2G and 30 t,ogether, :while the Virmitro-
daya take. 29 (1),29 (2), 30, each .eparately.
3. Ob. II, 41-47.
.taff di,. '[YajiiavaZkva
Vcra888 29-30
handsome to look at, not likely to canse terror to men, with their barks
on, and not epoilt by fire. (47)."
That which is of a black i. e. of black antelope. Of the
Ruru, is Raurava, Ruru is a white deer, well known as Zas!}riva.
5 Of the vasta is vrista"', A vasta means a goat. In the order
i. e. the Brahm"l)a, and Vaisya respectively. These,
moreover, ale the upper garments, vide the Smrti: "The auspicious
skin of the black deer is called tbe upper garment." Tbe Paraskara'
Grhya also: " The antelope-skin shall be tbe npper garment of a Brau.
10 the skin of the spotted deer shall be of a of a cow or a
goat that for a Vaisya." E1zi is a black female deer. Of that, thi.
Under the aphorism of according to which "The words ending
in a feminine affix take the affix G'l1 in forming their Patronymic." and
Amarsinha.' "Of the Era the skin &c., is called ai!zeya, and tbe limb and
15 any other product ai'IJ-<L"'." Of the 'is this is the writing
of the through mistake. It should not be said having regard
to the statement of Kiityayana in the commentary viz. "An E!m is
kuown to be a black deer" that this construction is to be justified only
as an archaic one, because it can 'be explained by reference to the word
20 ina which is used as a and alBo because there
no warrant for regarding it as archaic.
According to a Smrti: "The girdle should be seven hands in
length. and the skin two hands, with hairs ontside, of three finger may
be Il part, or with three parts." The parts should be made twenty-four,
25 eight, or sixteen fingers. alternative is by regard to cap.clty
or to the family usage.
The statemeut of Yams, viz. "For all, the skin of the spotted deer",
is in',the absence of a black anJ. the like" 'made
of hemp, flax, or wool.' S'a!!a 'hemp' i.e. with bunches. fl.x
30 i e. the indigo plant. A"i!}, 'he-goat' i. e. a ram. The meaning is that
the BrfiJ;tmBl)" and others should wear these respectively as their lower
garments.
"Of linen, or of hemp may be the garment of a Brilhmana, of
cotton for It and of wool for a V nisya" is auother
1. II. 6. 17-19.
2. IV. 1. 120 'iir.i[r .;;r. cf. (if'lilr-'ot.!1'tlf'j but of <rfii'fr, and '0 of
m'll"' I
3. II. 6. 8.
- --- --
Yiramitrod.ya-1'he '
1iA
stated by Gobhila
'
and also:' If(tbese be) not available,' all for all"
i.e. - ift4e one primarily recommended be not o.vsi1ablb; all ;'e. 'fiaxen
.. any of these (may be) for all i. e. the Brll.bmnl)'s and the rest.
Tbere a180 Vasishtha;' "For all, one made of fibres, (but) not red;"
'Gautama
4
" .. ; ...... for !ill, ootton cloth undyed. 'Some (say that) even 5
red (may be used)!' This in short.
Now (about) the girdle: Maunji trivrt &0. 'Of the munjagrsEs
thrice coiled.' Mtl.unj; i. e. produced from Murrtl.. Tritrt i. e. 'nine
folded; !Jla/,skna, smoothened, i.e. soft to the touch. Murvtt, aBpecialkind'of
creeper,weilknown as the skin-softener; made of is mtturvi, Jytt, 10
the string of a bow. Of such kind of 0. maurvi string only sbould be used
for 0. girdle. a particular kind of grass resemblin:g th'e
Ku8a. Balvaja, well known as 8Maya. .. '
,Thrice coiled &c. fonr times coiled thrice. Thus 'the- meauio'g
is that 0. girdle should be made of 0. chord turned three _times, B'oding by 15
three coils, marked by one knot after three or five rounds. 'In:_the
matter of the roonda there is an option by regard to the une"enness,of
parts.
Now, the Upavita: Kttrptt8amupavUam syM '-&c.'the--sBCred
thread shall he of cotton &c.' The meaning iBthat; -for a Vipra,- of 20
cottilO, for one of the kingly order, made of:hempenftbre; and "for.. il.
Vaiaya, one prepared from the wool of a. ram. '-The Anthor'mantioDs
the ,form of the upavUa, thrice coiled and nine,' the S'ruti .
"Nine, indeed, coiled thrice." Then nine threads make an -is
the result. Hence also Devala: "The sacred thread shollld be made 25
of nine strings of the fibres." By nine &c. is intended to state,the number
of strings which are primarily necessary for the Upavita . ,The, word
fibre8 in the plural number is by regard to multiple fibres of hemp
abont which there is an option, and not that a collection, of nine
fibres only would make, an Uapav/ta. With this ill view the Anthor 30
makes, further clear. Urdhwavrtamiti, 'twisted up and ronnd.' This is
,by. an implication.
Moreover, the Chjlandoga :-" Upwards it should be
coiled thrice, and tbe three threads should be turned downwards, and
1. Sutra II. 10, 12. Soo S. B. R. XXX p. 64.
2. Gobbila II. 10-14.
3. XI. 67.
4. 1.17,18,19.
15
'I'
vtramtirodaya_The Upavita.
[
" Y djiiavaZklla
VllrBes :.30-80
when, thrice again is turned towards the right, of, that, ooe .. knot is
intended." The commeotaryon. this: . Coiled leftwise three: ,threads
having been should be coiled.rouod by the right; 'thos nine
threads are formed ;tliat itsel(jn threestrj".gs becomes the right thread;
6 and fOf.tbreelike one, knot. And thus althooghfor f/lcilit.ting
the work of the maker only, the tbread is broken, having been folded
thrice and turned downwards, again having 'folded thrice, is coiled
upwards, still after puttin.g the kIl,ot, with a view to make
IIp the Dcumb,erofnipe, :the thread with niDe chords, 'they cut both ways.'
10 What,such ienot.d,one in regard to the thread .t the time of the h;litiation,
it:.is to.,be.remembered that it is either throngh a mistake or io
'ofan osage. For the knot, instead of three or five divisions, the rope
ooiled thrice is turned round three and five. times . As Manu has
mentioned this in regard to the gird:e, and the, same rule is
15 repeated here under the "once decided' maxim.' There, the rotstion
shouldille rightwis8, that being the general rule.
:Nor that by reason of the threads under consideration h/lving
to be. nine therewonM he a'conftict withthe.text,.of.Paithinasi
Escred thread ofa Bril.bmaJ;1a shall-
20 six and three times" or that by res son of the nine threads being made .. in .
Ithree strings and tied up!>;}' !tll.ot fhere wqnld.be a conftit with two
,strings;&tated in the text of Devala, "The fibre 'may have two turns or
,tbree ,for, the sixfold is recommended wheunine threads are not
and a twofold when three threads are not possible.
25; In the"Da.irghya. ChiJandoga That whioh wh.en
worn on the back and on the navel roaches the waist, that upa'J!la
or sacred thread is (proper) to be 'Worn, not one which is too
-long, or too short.". Having been placed on the left shoulder, and held
on the 'navel and the back whioh reacbes as far as the waist, a'll upavitn.
30 bfllnch a measurement should be worn, and not longer than this, 001
shorter either. This Is the meaning.
Now, "the sacred thread (made.) of Kusa graBS, or of cotton,
thrioe thiee times torned, as far as the navel; having raised up the
tight ,arm, ,ann lowered the left, .he Shall wear it below the head ; the
35 conttary,to ,the manes, ;whe.l\ round tbe. neok, it is
when below. uBve1) it is adluprivita," so says
Baudhi!.yana'. Kaus'a i.' 8. cloth made of Kos'a grass, prepariid
npon 11 shuttle as far as the 'navel;;. 8. rellcnlog
the Mvel. The Nigaina : " 'left shoulder, the
-,-.
1. See note 4. or p. 80 above and Jaimini IX. 2. 14-ll0,al1d. X, 6.1-3.
2. Dharma Sntra I. 5_5_8.
Ydjt.avaZkya 'J
V.,r38B 29-30
Mltakshorii-Bow 'to' be' worn?
SIl"lllled thread is for performances .intended filr the Gods,.
snspended on the right, i.e. on the shonlder other than tho left and,hy .
tlio nave!." i.B. reaching the navel.
Davala in regard to the upavita: "Ahove the breast and below .
the navel, never should (it) be placed" The sacred thread which hilS 5'
been pnt On the shOulder lind which remaiusabove the breast, and not
Bnspended below, as also that which going beyond the navel goes
below; such, one should not wear. This is the meaning.
In these texts, in the case of the sacred thread going below the navel
from the neok there would be an inversion of the rnle about the throat 10.
from the sense, how then is this so? The answer is, it is, not so.
These texts have a reference to S'ltkTIi),s other than the Madhyandinira,
Gobhila and the like. The usage of the illustrious is also in accordance
with the Karma Pradipa, and so not more is here bsing said.
Here, the rule is thllt for the celib&tes one upzvita, and for the 15
S12,Uakas two. Moreover Manu
l
and "For the S'natahaB,
abvays shall be the inner garment and tlie npper also; also tW0l'pavitas,
,a stick, and the gourd containing water." .
This upavita of this description, one shonld put on wi.th,the face
turned towards the East, or towards the North, when for the Gods. 20
Here, of the mantra, Yajnopatitam &c., Visvsdsvas are the the
Tri"tup is the metre, the sacred thread is the Deity, its application is
in putting it on ; thus some intend th'e remembering of the &c.
also, and the mantra alBo they repeat thrice. Moreover, of the
V'ajasaneyins: Yq,jnoparit1Jm paramam parita.m &c. "The sacrificial 25'
sacred thread is extremely holy &c.," .Chjlandogas: Yajnopavitama8! &c,
"Thou art the sacrificial thread &c."
Gobhila' stat.es the process of putting Cit) on: "Raising up the
right arm, bending the head, he places it au. the left shilulder, .JlQthat.1t
suspends below the right arm-pit, thus it becomes the yajiiopaviti; 30
raising uP the right arm, and bending the head, places it on the right
shmllder, and suspending below the left nrm-pit,it becomes prilchiniViti."
Nigama : "Hanging on bolh throats." i.B. fixed on the two
rear -.. ides {If the throat. Chjlandoga "One sho
ll
ld
always have the thread, always have the top-knot tied; one without the 35
top-knot and without the sacred tbread, whatever he doeB,thatis regarded
I' Not found in the pnblished editions of either,
Gr. Sulra. 1.2. 3-4. S. B, E. \', 11.
116
Vlramltrodaya--Wl/C" ? fYaj.avalk1l a ,
UV., ... :
as not,tione." Rere"by the first half, in referenoe to the sacre,d,thread,&Q..;
th<>reiMHisible result, and. by ,the latter half, an invisible res\l)t j,s;
intended. Therefore neither is without a ,purpose. WhQ,t,ever flct ja"
Vaidika thl"t is not done, i.B.,that will not secure the result, owing to
5 is the meaning. ' '
'., :'By the use oflhe geneml !he "saQ,ed;
on,are'includetithe prllchinilvit1as well as the
at the time of theoSr-ilddha although in the state ,of tile it
does. not "ffect the upaviti which is for a visible pnrpose
. ';' :.' .:' :-"; ",' ,"I "
,10' ,,' ''Itshonld not be contended that On account of the rule "tb,e}lpavita
is the 'sacrificial thread held with the right hand raised up ,; the
pri2cltinilvUI is on tho other, and the nivUIl, is when suspended from the
throat", the word upaviti is expressive of a particular continuation of the,
thread suspended from the throat in a particular :manner; how then oan,
15 this be? The amswer is, no. By reason of the constant use of the expres_
sion, even when it is absolutely not thrown on theshonlder, the word upa
vita'has generally come: to be nsed'as indicative of a particular collection,
of threads. And thereforealao the rules regarding the, donation of the
upaviM are withont any exception; otherwise; its acceptance by the,
20 peculiar placing On the shonlder would not be reconciled. Hence also
in the text' "the girdle, the skin, the staff, the'sacred thread and the gonrd,
when damaged should be thrown in the water, others shonld be taken
with proper conservation." althongh cast off; Manu'snse of the word
upavitll c.n only be reconciled when the threads are taken ..
25 In .the Mantra, such as 'The sacrifical thread is the most,sacred' and
the like also, a similar use of the word s.crificial uplivita can he properly
reoonciled. Moreover, in the text ,H upwards it should be coiled thrice,
and the three threads should be turned downwards, and when thrice
again, it is 'turn.ed towards the right, orthat one knot is intended" of the
30 Ohlland.oga the analysing the meaning of the word upavita,
the,generllJsense isuncontravertible'. i I
'.'" Nor 'should 'it be contended that by taking the word upavUa as II
term' of iroportindicating a particnlar oollection, there would
'bea confiidt' with the upav'ita topic'. There,' by a, reference ,to.the,
, ,1.Oh.,!.1. 64.
, " 2. Thl. i t;aut by Jaimini in III. 4-1-10 which is made olear by
___ .the,.ollowing KariMi.
foi"'if f! ll11li1flOft I ;m\I'lf II 111
II "
. MIUkllhftro.-:Nlviti,l'rdohinit4 6tO,
.. , . - _.,-, '.,. - -.. -....
. t!}J!:t cC":" J!ivitl!-. js"Joi'
UEavKa"foJ :,.the, ilha,s, ilj,
i!9
aU
by :of .t!,at .is
thed 88 .oft,gs ,lias:.b
. For t\le ... 01 the:,sal)1e<i
,to).the ., ..... '.' .!"c ,. ",
. ,;,',."Ner ,should,,;t. be said, thatit, wo!ll!l. be'ppj1Psellto. ,th.el'lIaxint of.
Jaimiili
'
. viz . '" ,AnJmproper for!li hall,a meamngs. ''-,.that.
maxim having) scope for applicationwhenther.e is,Jlny,tliing: indicative,
of it, while in the present oase that is absent. Moreover, the better course 10
is that the' geueral:npplicabilitJ ',pro,per .... Or let. ;the ,good' men be
pleased' by acepting a'partioular force oulYiStill. JlS . in the Chllandoga.
Pari,ishta the general Bense.is assnmed.in. the absence ofanything .tothe.
contrary, the word upavita .is, used in .. ths' Sm(j,rta performance in a
geneml sense only. 15
A.nd thns at perf?rmances like, 8r(j,ddha, the holding snd
placing of the' two on the left 'of the odllective' strings on
the right shoulder, is for,foolssnd, is" nol' !lCceptable;as'it is opposed to'
the pra,tioe 'oIthe of sllplaces. The Author or the Kantako-
ddhara,liowevel" holds thst the word al w.aYB han re-ference 'only to,the 20
time during which' the performance Ii being done.
Therefore also as there are reasons for the first and the' secohd'
half, there is no fault of V(j,kya Mada' illcongruity of 's word under the
-.' .' . . .,. _. .' - .., ...
1.. Taittiriya Samhita II. 5.11-1. . The fnlltext is nsfollows .
f.j;fi;f "'II ..
, -For, Nivita is fo-r men,-praohi:'nov;Ota is for the manes, upavita tQr the Goda . .:
He who makes upavita, verilymBkes the symbol itsellof god.
2. Set out in. Jaimini at IX. 3. 10-14.
This ;,. the fourth 3j\i!rq;'{11[ and hOB beeu oleorly Betout in the following Xrlrikq ..
qm 'I1.n'lPIT: l{>ilI.\'l!'lT l\'I'll; I II t /I
'(iI;'1i'f "f I -'!OW'l '%J'>j: 1'Tll'fT'j': II , II
'Nrifl.S>:.1't9wrr I II,,! /I
S .. Al.o used as ii"![ ll:*': I Both. menn the .ame thing viz.
assuming, but not concedil!g, .
4 .. The fault of Vqky.bh,daoccu", when in the same sentence different,
ruling, idea,. are involved. According to the mn:tim m"Il>'f.
word once uttered QaD convey only one meaning'-i. 6, B double
meaning must not be, assigned. to 8 .UJor,d.in : or, 8B'[ItBt:JC8 Qccnring Pot one Bnd the
.ame place. It ie. a fundamental role that ther.e .hould be one leading idea in
sentence., A,Sentence has been .. be ,,'a_prop,?sition. cont,ainmg a
e"pre.sion i. dividei\ into par.t .. tllDd. in
!leed of the other or others.' 'll'f1l- <i1'1l'l$ t'IIll;:.,: J!limilli II. -i. 46,
->. .
[
" X\liijavaill.oa
Y.r ' 29-'-80
next:. ' "Two' stlcrificiill'thTea-de iiuonldbe' put on at ;W&Ii'IIB
a' 8?1Ulriit performanoe . and the IIlie,"llnu also under the text of
the tied the hair
tli'e y":yatri" sonth.west, and' then tying up
5 a'fter'thllt,. one llliouU begin "'performance," its subordination
is emphasised. By this, the oantention that thewotd 'always'suggests
1m impIl:iJilti",e'ruleli!.,':simply foolishnesH. Anotherposition1hat the
ollliuse'mhouta to}l'iJtndt': &it.-whillh is a 'Nirniartnr:uul,da.hss iULitthll
fGrcei1f'lI Vid1ri"itse'1ii,s'tands Tefuted.
1 o An'd tHs tbiereforetbat thar.e is no necessity 'of :having' it on at
aI\<y :tiunelother than . th:at, of the performance. Bnt, as [or the Upavita,
an.the 'strol)gth of ,another text '::By itstwking
onoe, he :beoomes amenable .. far'llD'expiation" they Bay that there is
also.
15 Jjforestllted ,text, say that the.ra
is pf ,the 9acrificial thread-
if,it sOlcllt. ,t4\e, Hpie lind the.
Pllt.tll\i! ,off, of ntAPl th.e
top-hair' by standard me'!o,!'I;ou.ld'"l!e ;.to .the .Thus "let
20 it r6I\lJlin. , . .
AnotheT partill1llar position. :(lobllUa"':" "He 'rnakesforhis sacri. \,
!icial thread,oloth, or, even hU8" , rope, alao. "Hel'Q, thr&dis the \Ii
principal oonr,se. In,the Jor'.8Bt&C. when ;available, '.cloth,
,robbers ;and nth.eUkll, ,dven ,when :.tb.at ,alsojs not
25 available, the rope .1lHhehu80lgMSs-thDBjthe ,rule in.eaoh aucoeeding
cases is in the absence of the ons 'prsselling ,it. ,So 'SIlY . thll authors

Nqgarna ons,Bhon!d ;make "liis,' sacrificial
threads, in'itertlibsen'c8,'.bY'-thrlce. girdle rope of
30 kusaor,munja''gmssoT afthe 'hair." fure the hair ii! 'the ,''bovine
hair, as it ia in agreement with the text of Devala ,1);;:;;"IoIBY";(lhe;tw.ioe.
born,llhonld-1ilmay'sme wOll"a saored,th118admaue,of aot!IlIl., wool,. ;bovine
hllir,.the ;mra: grII'ss"lllotli;wr any grllBs, ,according ,toi,therpvBsibility."
'In eassof'sara,'biI'I'ine'hair, lInii'theUke,rthe rulellB'to nine,
35 f61uslmd',.throo'threrl'ds doesnot'apply, that rliie'havtng been prescribed
for the"thread olily The pounliing'&c., beingtlwpropeftiil' efpaddies,
. . , ..
are'madellpp1icable even,amQn,g tboee 'who, do it, SO" the strings &c., are
only included in the, sacrificial thread, Bnd are not the, essential
chara.cteristios. Thus the authQrofthe,eommentary.
The 'Many say that by the clause 'in' its absece, by a tllrice-
coiled thread" ouly Qne has been mention,ed, and that thus there is no '5
couflict with, Gobhila.
The author of the Kalpataru however says that: " The _ word
yajropavita-sacrifiolll th!:ead-is secondary as ,an upper having
been, used with a view to secure the particular purpose set nut 8S its
quamy." In this exposition, the thrice-ooiled threads &c., are abo aaecon- 10
dary substitute for an uppergl!.rment. For Ka.tya.yanaalso:" The third,
Upavi/a, or the sacred cloth or the rope Qf the XufJa grass, or the cotton
thread, o.r the upper half of the we ring apparel, should be made into
an npPbr garment." Hanta.: "The Bral;tma thread, the shoe, and
the cloth worn by another, one shQuld not put on." Bnhma thread- i.6. 15
tho sacrificial thread, worn by another muet not in any case be. put on.
The shoes, however, even such in times of adversity, may be cleaued and
put on. vide the text of Gautama: "ami ... lso-that made of thread,
when washed." Sohwe, Kalpataru SmFti: .. Of one d.niwking or
making water, or of eating the foodwithm:/!t the sacred ,throe 20
timesthepranaytlma8,ot eixtim,68,or thrang)l three 'nig1>tsrespectively
(is ,ordained). " '
Now the Staff. "A Brahmana ofthe, Bilwa and trees. "
&0., guda fruits. 'Gobhiia: "The staffs s-hall be oithe
leafy and the, Bi.1wa trees." par'l}ah,' leafy' i. e. of the palas'a tree. 25
The meaning is. thu.ti ,the'staffs. of palas' a lind ,the, lest are the best, for the
Brl\;l;lmaJ;las and the rest. Paraskara.': .. Of the l'alas' atretiEihallbe
the staff for a Brl1l;tmaJ;lll, of the bilwa, for one of the kiwgly order, of the
udumbara for a vaisya, oral1 foraH. When these Me not ,available ,aU
the sacrificial trees for u.U. vide the following text. "A twice-born 30
shall bold II staff either of ' the bilva or of the pala&' a tree reaohing to the
end of the bair, or ofa tr.ee fitforuse in a sacrifice, and the slime shonld
be smooth and without II soars v.ide :the followiag text of Yama_also:
." l'hese-e-v-en--ifnotavailable-, for'll1H, 'll111 bhe-S8critie&1 trees.-" Of the
udum;ara tree i. e. having regard to the usage of the -family - and the 35
school. KeBa,ntiha &c. ' reachidg to the end of the hair '&0'.'. The end of
the place wbere hair above the forebead grow, is the end- of the hair.
1. II. 6. 25_28.
,'snd thus,ora mansttiliding up BIldns far asth&grollud;reachhig'otMt,
fora Brilnmai)a, limited by ,the .middlespot of the: eye-brows for
f
a
Bnd BS r.r'dia the tip ofrthe,inos":,for, a Vaisya, EihonId,be, a', staff
by this mellsure. This is the meaning.
, 6 :' Ast6 what'accOrding to' the some oiie',viz:reaching
the end or'tha \liair' ;(8; as far as the' root nearth" base of
the ear, that is not so. If it were so, there would beari it:congrriiiy'of
in laying down distinct proper for the Brilhmai)a
the, Kshatrlyaj soiiiMthe straight Rswill be seen from
10 and cruked' [by thia Gautama' has notprBscrlbed
"top-most. Avra!,<1it 'without SDars' i.8. without holes. Baumya-
d(1,r8(1,nah 'gentle in appeti,rane'e',;;e. not looking dreadfnl. On aCGorint
of too ' thickness &0'''' 'AnJdveg(1,k(1,ra" 'not causing fear' i. e. by
their nature, not looking hideone. ',' ,
15 ' it is Wearing' pf the skin, the' ul'avita, anilthe
,girdle,h'ave an invisibl.e result; while .the holding or the etaft' is fora
visible, purposes, ,such as reclining, warding off"a bull, a' reptile, and
the like,.' , , ,
"Yii.jiiavalkya, Verse 2Jl.(2).
20 ' 'What haa been begged, Buehas the coaked 'food and the like i.
i" '67iikfM 'one,'shotild beg a Maik?',<2'an'd the like constrniltionshaving besn
"generalLy' seen. Tho collection, of 'that is the alms' ; viae
the' rules of grammars. -Tha' collection of that', Rnd aftel tliat, 'In'
words like bhik?ka and the like the suffix an.' Thus, therefore, the
25 ' with a 1Ja is' a ,bad , leading when the suffix 311Il:. is
310!. again, wouldbs contlllryto' thesllllnd
," 'would be 'as an,e:miJeption;" thns,the scholllrs' having commented.
'. 'unhlamable' i.e. not'oenBured &c. and aIsodevoted to 'their
own dilties; vide this text ,0I'Manuh""Rnriihled'oythe Vedic' ,sacrifice,
30 deeply engrossed in their own: dutie" one following the cillibate life
BhoiIld go ronnd for'i,,1mB atthe'liouBesintimtlyevery day.",' Thus,the
meaning is thllt'theceliliate should go round i. B. bring food&c.
, ohtained bybegging'from' the'unblameable BrM,maI!IlB. ','For his: own
snpport' 1,.8. forpre,erviu'l(oile's life,i'alld not for another;" 6'xoeptlng"th'e
35 !iii,;'; sirice'lnth'; following,
,,1. 1.,,24.,
2. .
3. " VI. 2. -37. , ('
4. " IV. 2. 38.
5. d.vowor-vedlc
e riDeee.
, .
- ------
r djiiava ikY'J
Ver8118 2{)-30
- -- ----------------_ ..

i21
however, got together the alms, after having offered it before the Guru in
entirety and with ant deceptiou, he should eat, after sipping, facing the
East, and duly purified," ManU' having commended the reporting of
tbe same to the Preceptor.
It mnst not, however, be supposed that the alms have been 5
prescribed for an invisible result, as is the case with praisd by the
sacrificial offerings. There the Ack{Jrya is (prescribed) to be fed for
the sake of the God and and for the Al'a"aniya Fire, vide the text of
Apastamba,' "The residue which he consnmes, there sacrificial offering,
becomes indeed the residne." It bas been said that 'If, however, the [0
preceptor of his own accord do not eat, even then (only) nnder his
command one shonld eat."
From among the Brll.hnral?M-this rule is only (applicable) where it
is possible. In their absence says Vyasa: "The Br6.hmal)a, the
and the Vais'ya should daily go ronnd doing the begging froID the Hi
houses of the members of their own caete only, or from all
tbe Varl)l!.s." 'From all the is in the case of adversity.
Therefore, when it is possible, among the Bril.hmnl)s, in the a absence of
that, from one', Own equal varlfas, failing that, from aU excepting the
S'udra, and in the case of an adversity and the like, froln among al! the 20
Varlfas. Thus there are four conrsea.
So also in the "Or even the entire town one may
traverse, when those mentioned before are not available, avoiding the
lowermost, 0 of powerfnl arms 1 Thus said the Great and Divine Lord."
"With restrained speech, quite intent, one should also avoid 20
flesh. One may beg from the four Vctr!UlO8, when nnavailable, 0 delight
of the Kurns 1 "
S'aunaka; "One must not beg in the family of the Gurn, nor
among the jnaUs, flUla, and bandhus; If, however, other houses are not
available, OUB should avoid the prior ones in order." 30
This, however, haB a reference to the daily As for the text
of Manu': "The mother, or the siBter, or ons's own mother's sister,
1. Oh. II. 51.
2. 1. 4. 1-2.
3. iI. 50
16
122
Viramitrodnya-Tlw jjrst
[
-Y dj'ilaualklla
VC1"8CS 29-3V
one should first ask for the She also should not disregard him;
she should throw into his vBBBel either gold, silver, or resin," that
has a reference to the firBt a part of the upanayana-iniliation-
ceremony. Thus there is no conilict.
5 lVIann': "Having taken np the purified staff, and offered tho
stauding prayer to the resplendent Sun,. going round the Fire by the right.,
one sbould go round for the beggiug according to the rules."
yajfi:.tvalkya, Veres 3Q.
The meaning is that the round of begging shouM be performed by
10 tbe Brl1hnza!l<L and other celibateB, with the word' Mavat in the vocative,
indicative os a mark by its use in tbe beginning, middle, or at the end
respectively in the beggiog invocation, Thus 'O-lady-Bhavl1ti or Bhavan
o your honour, be pleased to give bhikltd,' for a Brl1llnza!l". "bldkkil,
o lady, or Bl,ava.ti or Ehavan or your honour, be pleased to give" for a
15 Kl<at"iya, be pleased to give, 0 lady, or your bonour' for a
Vaisya c,eJib.te comes to be formed tb." begging invocation.
Hence, al,o; Harita: "One should do the. bhihhil with seven
letter., and mnst not omit (the letters) khilrn or hi". The Kalpataru says
it is intended to convy that the form 'Bl!ikhilm delli' (simply) is also
20 al'proved. Therefore it should be noted as an inference that the seven
lettered form should be used only when" .woman is addressed.
MITAKSHARA.
The mode of Eating
Yajiia valkya, Verse 31.
25 After having performed the duties by the Fire sacrifice,
he may eat under the permission of the Guru, and, preceded
by the act of the apos' ana, let him eat, with speech restrained,
honouring the food, and without finding fault. 31.
Mitakshara: In acc<Dl'dance with the above mentioned
&0 Jules., having coilected the. bhilcshli Rnd offered it to the Guru, with
his permission, Krtagnikarya, alte,' haVing perfm'med the duty by
the fire, Wagya tar, with speech ,'astrained i. e. being silent, annam
1. Oh. II. 48.
Ydjuu.alkyaJ
V6rs6 31,
ViramitrodnYB-Modc of eating.
satkrtya, honoring the food, i. e. properly worshipping (it), akut-
sayan, without finding fault, i. e. without disparaging it, apos"ana-
kriyapurvam, preceded by the act of the Apos' ana, i.e. ho.ving first
repeated the mantra AmritopaBtarm.'amasi. 'Oh nectar-like wllter
123
you are the seat' &c. bhunjita, he mall eat. 5
Here, the meutioning of the fire sacrifice again in this place is
with a view to declare its performance at an alternative period in the
cnse of one who for some reason had not performed the duties by the
fire at tbe twilight time, and not by way of prescribing a third
performance. 10
Viramitrodaya..
Ya.j:i1avalkya, verse 31.
The construction iB that, under the orderB of the Gnrn, having
completed the duties by the Fire, atter dnly honoring and without dis-
paraging, with restrained speech, after performing the preliminary water- 15
drinking, he should take his meals. There, by the expression 'under the
orders of the Guru' i.B. 8noh as, 'yon eat t.his' or 'dispOBe of this' Bnd the
like consent of the preceptor. One hy whom haB been performed his
duties by the Fire i.e. Buch as, throwing the sacred fuel; Bnch a one
.
Here, nccorlling to the Mitak,hara 'the mentioning of the Fire 20
saorifioe again in this place iB with a view to declare itB performanoe I1t
an alternative period in the case of One who for some reaaon had not
parformed the duties by the Fire at tbe proper time, and not hy way of
preBcribing a third performance'. Otbers, however, Bay that by the expres-
Bion 'duties by the fire' is ms.nt the alms secnred by begging, and an 25
oblation of a portion oftheBe, and prooeed that, after offdring the oblations
and having BatiBfied the fire, by thro'Ving the samid!" by pronouncing the
hymn "yadatra yadannamaBi" &0., should coeBeorate thB Fire, refer to t.he
text ofPaitjlinasi viz. "Having performed the dutieB by the fire by thrice
repeating the 8wi?k!akrP hymns, when permit.ted, he may eat with 30
speech reBtrained, and alBo cite this text of A pastamba.' I1S authority.
"From the alms brought by begging and duly Bprinked, after having
offered oblationB in the fire, he Bhonld eat."
Sat/'rt!!a 'having honored' i.e. having worshipped, haviug
contemplated it as the caUBe of the creation and existence of beings. 35
Akutsayan 'without finding fault' i.B. without diBparaging it. Wag!!ata
1. I. S. 42. The reading in the printed copy is
124
Viramltrodnyo._Limiis oj rnontlifulls.
[
Ydj;;".alkya
VerslI 32.
'with speech restrained' i.e. in silence. Apo/;a7!akriya, 'preceded by th
aot of aposa"a' i.e. the drinking a mouthful of water with tbe mantra-
'0 nectar-like water, you IHe tbe seat'; such, as bas tbis as the first
performance. That bas been stated in the Briihma : "One shonld also
5 take the aposana which is like all holy places (put) together with the
mantra amr!,opastara"amasi, as also &c."
Now the process of taking the meal: That, moreover, has to be
stated here also in pursuance of works sucb as the AChiirada Ts'a;
Chlumdoganhika, Acharachintamani, and the rest. Saljlvarta: "Eight
10 mouthfulls the ration for 11 muni, sixteen for the dwellers in tho
forest, thirty-two for a householder, and limitless for a celibate."
Yjiiavalkya, Verse 32;
While remaining in celibacy, he should not eat
one (man's) food when not in distress, A Brahmal)a may
15 at his pleasure, eat in a srdddha, if without breaking the
vow.-32.
, Brap.macharye sthitap., while remaining
in celibacy, he must not eat one (man's) food; anapadi, when not in
distress, i.e. in the absence of sickness &c. Brap.mal)ca, a
20 when invited to a s'radha, Kamamas'niyat, may at his pleasure eat
vratamapldayan, without brealcing the vow i.e. by avoiding \
honey and meat.
Here the mention of the word " is with a view
to exclude the Khatriyas and the rest from the sraddha meal; for it
25 has been stated: "For the as also for the Vaisyas they
do not mention this act. "
Yajiiavalkya, Verse 32 (1).
Brallmaal",rye sthita, 'while remaining in celibacy' i.e. who
has taken the vow of celibacy, that is to say, tbe celibate; Ekam, 'one'
30 i.e. of one OWner (only); anapadi, 'when not in distress' i.e. when tbere ia
a poasibility of getting other food, should not eat (this). The. meaning is
that on a particular day having Mten a oertain man', food, On tbe next
following day without an interval, that one's food be not eat,
---_ ... - ... _---.. - ... _--_ .. -
YajnrltJallcll
u
]
Varss 33
Vlramltrodnya.-Thingn to be avoided.
The Author mentions an exception to this:
Yajnavalkya, Verse 32 (2).
125
If the celibate be a Brll.hmana, tben, when invited to a sraddka, and
requested, he may at his pleasure even of one man, by avoiding honey,
meat &c. Vrataon, 'the vow' i.e. the restrictions for a celibate, ap;dayan, 5
'without breaking'. Tbe mention of tbe Br!1J;!mal)a is witb a view to
exclude the and the Vai,'ya from a meal at a srttddha. That,
Manu' says commencing with a S',ttddha Meal: "For the as
also for the Vai8yas they do not mention thi, Act."
By the UBe of the woad kttonaon 'at his pleasure', is specially 10
.Intended a consent withont his option, so that when reqnested, even at a
srttddha, food of one man is excluded at his pleasure; and it should be
remembered that, that is in teferenc to the prohihition of a meal
at .. sro,ddha for the celibate mentioned in Another smrti.
MITAKSHARA
Honey, Meat and the like to be avoided.
Y(ijiiavalkya, Verse 33.
Honey, meat, anointment, leavings, harshness,
women, harming animals, sight of the Sun, coarseness,
15
and slander. and like such, he should a.void. 33. 20
Mitaksp.ara : Madhu, Honey, i.e. the bee-made honey, and
not the intoxicating wine, that being prohibited by the text, " a Brtl.h-
maJ;la should always avoid intoxicating wiue", lVlansam, meat i.e.eveu
that of goat etc.; anjana, ointment, such as, of a limb with clarified
butter, &c. as alEO of the eyes with collyrium, &c. 25
leavings, excepting of the Guru. S'uktam, harshness i.e. rude words,
aud not food turned sour, the same havillg been prohibited in the
chapter on non-eatables. Stree, woman i.e. for enjoyment. Pra.l).i-
hiI!"sanam, harming animals, i.e. killiug sentieut beings. Bha.skara,
a/the Sun at the rising and setting, avalokanam, thesight. Aslilam, 30
coarse, such as false speaking. Pariva.dap., slander, i.e. whether true
or untrue, publishing another's faults. By the word adi, and the like
such, are included such as are mentioned in other viz. sweet
scents, garlands &c. These a Brap.machari, celibate, varjayet,
must au Did. 35
1. Oh. II, 190,
t26
Vlramltrodaya-Guru
j
Achdrya.
Yajfiavalkya, Verse 33.
[
Ydjntlualkya
VBrses 33-34
Madhu, 'honey', i.e. the intoxioating liquor, as well as the bee.
m.de honey. ]i{)m8am 'me.t', .bsolutely of.ll kinds. Anjanam 'ointing'
e.g. with gbee &0. of the limbs, or with black pigment, the eyee,
5 'lea.vings' i.B. the residue remaining after 8l\ting'f} 6f oneself,
as .IBO of another exoeptingth"t of the Guru, vide the text of'Vasistha'
"Leavings at meals by otber than the Guru must not be eateo." Suktam,
'barsbness' i.e. rude language; as .lso th.t which being sweet by
nature has been made sour ou accollnt of lime, exceptingcurde and the
10 like. 'The word prM}i, 'being' hos been used with a view to cover ony
harm generally. BMlsl""rasya 'of the Sun' i.e. while rising as well "'s
setting, alokanam 'the sight'. Aslilam 'coarse' i.e. Vulgar. Parivad{),!,
'Blander' i.e. vilification of another.
Here mentioning "B uneatable, the honey &c. and not that which
15 are conBtantly in evidence as eatables, as alBa by not mentioning an
avoidance of the eight-fold amorous overetures with women, in oonnection
with coarseneBS, as also by prohibiting tbe doing of aots like ointing &c.
it is inte"Oded to be st,ted that the things to be avoided are under the
orders of the Guru.
20 MITAKSHARA.
Definitions of Guru and Acb!l.rya.
Yajfiavalkya, Verse 34.
He is called the Guru who, after }Jerforming (all) the
ceremonies, gives him the Vedas.
25 One who having }Jerformed the Upanayana, gives him
the Vedas is called the Acharya. 34.
One who after performing all the rites
beginning with the crmception-GarbhfldhiJ.na-ceremouy and ending
with that oE initiation . according to rules, vedamasmai, tead!es the
30 Veda to him the BrahmacMri }Jrayachchj1ati, sa guruj1, he is
(caUed) a Guru.
He moreover, who after performing only the Upauayana,
teaches the Vedas is an Acbilrya.
1. Qh. XIV. 20.
Yajnavalkya ]
VerSES B4-35.
Vlramltrodaya- Updd/!ydya nnd -!Zooi .
MITAKSHARA
Definitions of Upildhyilya and
yajfi.a valkya, Verse 35.
( He who teaches) One portion, is an Upadhya.ya. By
J;ttvik is designated the performer of sacrifices. These must !.l
be respected in the order of priority mentioned. More than
these, the mother is the highest. 35.
the Vedas ekades/am, one portion, i.e.
one of the two viz. JJfantras or the Brahrnanas, or the angas, he who
sa Upadhyaya!l, he is the Upildhy&ya. One, moreover, who 10
performs the Pilkayajiias\ and the like after being chosen and appointed,
sa is a
These, viz. the (}uru find the Acharya, the Upadhyaya, and the
Yatha.purvam, in the order of prior'ity mentioned, i.e. respec'
tively, manyap., must be respected, i.e. honoured. Ebhya!l, more than 15
these, over all these, Mata gariyasi, the mother is the highest, i.e, is
to be honoured most of all.
Viramitrodaya.
There to an inquiry who is a
Guru, occasionally the Author
otherd also.
Guru P Even while explaining the
explain. the term. Achil.rya and
Ya.iiiavalkya, Verses 34 and 35 (1).
20
K7'iyi1.m ' rites' i.e. commencing with the conception which is the
reasOn for a ceremony, and as far as the Upanayana, immediately aft.er
which the study o!'the Vedas has been laid down in texts Buch as " after
baving initiated, one should teach him the Veda. " Krtwi1.' being perfor- 25
med " of course only such DS are nonsistent with the cundition of celibacy.
Vedam i.e. complete of one lJa.kM or scbool together with its Dccessories
or an,qa8 I1nd 3.100 with the meaning, a8ma;' to him' i.e. to the celibnte,
Y"'!' ' wbo' p"ayac1wl'0ati' gives' i.e. teaches, 8a ' be ' is bis Guru. This
is I.he meaning. 30
1. The Beven attfafl:nS. 'rheBe have been severally
mentioned by the Sm,itikarB. 'rhus in the Apast.mb.
Ii-ffll'l"fim-8ee theBe Bet out in detail.
at pages 6-7. Blilnmbhatt. Vy.w.hara. OollectionB Vol. 'VI.
i28
Viromltrodoyn-Guru alld
[
' Ydji;auaikya
VBfaeSB.34-35
This, moreover, has:. reference to a Bratlhmana, others not having
tbe right to teacb. To tbat effect tbe Author will state further. Tbn
tharefore he who performs the rites mentioned &c. commencing with tbe
conception, in entirety according to the rites of eacb, upon another, that
5 is tbe Guru of this other. Tbis is a general definition of \i!urn in one
sentence. Hence also in the text of Manu' "He wbo perfofms according
to tbe rules the rites commencing with conception, and also treats him
with food, tbat Vipra is declared as his Guru ", the words' according to
rules', and' Vipra " should be understood as having the same purpose as
10 indicated above. Otherwise, according to the many, "otherwise, in tbe
case of and others there would be the incongruity of no Guru
for their own son. "
Really speaking with a view to expound the duties of 0. celibate
etudent consisting of respecting the respectable) the respectnble position
15 of Guru and the rest is described, and on that occasion has been stated the
the nature of a {ltvi" who is to be respected by the house-holders. In the
expressions such as 'under tho order of the Guru' ann the like, the
position of a Guru, and 'one who has initiated is the COillmon chsracteristic
of AOltMya, sinoe it has ordained generally in common with those'
20 whose father is dead. The force of the word Guru, however, on account
of its characteristic of procreation is to indicate the parents only, since
the word Guru is generally seen to have been used in popnlar langnage
and in scientific treatises as indicative of these also.
" The the ancestors, the eldest brother, as a1,o the
25 king-the Lord of the region -the maternal uncle, the father-in-law; the
Protector, the maternal and the paternal grandfathers, one of 1\ higher'
wa!'!u" as' also' the paternal nncle, these are regarded as Gurns among
the males."
"The mother, the mother's mother, the wife of the Gnru, maternal
30 uncle's wife, the uterine elder sister, the mother-in-law, the paternal
grandmother, elder brother's wife, the nurse, these are the guru8 among
women. Thue the class of gurus has been stated to be twofold as
either mothers, or fathers. "
In this and similar texts also, the use of the word GUI'U as
S5-hrdicativeof the respectability which is its incident, is secondary, just
as the word pitr is uEed also in regard to ot,hers than the progenitor as in:
"The progenitor, the initiator, as aleo he who imparts education;
1. Oh. II . 142.
VlrnniltrodBya.-Mothcr highest of all.
'129
one who gives food, one who protects fromfear-"'these five are known BS
fathers." The fact is tbat tbis meaning is also approved of Bhavadeva,
Harinatha, and others, .
Dada, -' gives' i.8. teaches; 'who' is the snpplement. And 'so
Manu
'
: "Tbat twiceborn who nft.er initiating the pupil teacheB him the 5
Veda together with itB detailB and theory, they call him the Ach&rya."
.By tho word lialpa ' details' are implied the six anga8 such as grammar
and tbe rest. Veda i.e. tbe entire.
Ehades'am, 'one portiou' i.e. 0. portion of the Veda. As says
Manu': .. He who teaches a portion of the Veda, or again the supple- 10
mentary portions for maint,enance is called the U pMhyfiya". Yajfialir# .u
'the performer of Bacrificos' i.e. after (he is) choBen and appointed, who -
performB the pftkayajnas' Bnd tbe like. Ae BaYB Manu' : "The conBecration
of the five pftkayajna Bacrifices such as the and tbe reet, he
,who performs these when appointed by one, for euch a on,e, he is cBlled 15
here I;Itwik."
Yajnavalkya, Verse 35 (2).
Ete' these' i.e. fonr, the Guru and the reBt. When nil are
together, witbout tranBgreSBing the earlier oneB, the later oneB should res-
pectively be honoured by salutation and the like actB. The mother, 20
'however, i8 above all, the mOBt to be respected. So Bays Manu': "Ten
.times that of the Upadl/yayaiB Achll.rya, a hundred of the ACMryas.js (.
the father, and a thousand times more than.tbe father, doeB tb.e mother
excel in respectability". .
Gautama" however considerB an option 8S to respeotability 25
hetween the mother and the Achll.rya. As, Bays he: "Acharya is the
highest among the Gurus". As to what in somB places in otherSmrtis
tbe preponderance of the rather iB mentioned, that should be
baB haviog a reference to sale &0.
MITAKSHARA
The Author mentions the period of celibate studentship for
learning the Vedas.
. 1. . Oh. II. 140,
4. Oh. II. 143.
2. Oh. II. 141.
5. Oh. I. 145.
3. S oot. on l,p. 127.
6. all. '1:'56. Th. full lex\i. aiRlT'i, 'liFl<ilii<,
17
I{,_
30
: i;
Q::!iO
MltMI!hftra.-Pcriod of study.
Y1i.jnavalkya, Verse 36.
[

_ Verse 36.
. For each of the Vedas the Brahmacharya should be
. twelve years, or five; or u.ntil the oompletion of the study,
1;10 BOme say. The shaving of the hair moreover must be
5 in thecsixteenth (year). 36.
When marriage owing to an nnlikelihood of
the rule
1
" Having studied the Vedas, two Vedas, or one Veda" comes
. into operation, then prativedam, for each Veda ie.for every
veda separately as mentioned above, Brahmacharyam, the vow of
10 celibacy, must be' observed for twelve years. In case of inability,
pancha, jive, grahal)antikam, or until the completion of the
study, thus some sa}'.
The shaving of the hair, moreover, known as the
godfJ.na ceremony, is to be performed beginning from the conception,
15 in the sixteenth year for the BrithmaJ;m. This, however, is to be
understood as the rule, in case of (one, who has taken) a vow of
studillg the Vedas for twelve years. In the other CIlBe, at lIny time
according to convenience .
. For.1jhe and Vais'yas, moreover, like the time for the
20 upanayana, in the twenty second or the twenty-fourth year,
according to convenience, may be observed.
Viramitrodaya.
The Author mentions themle regarding the period or celibate
studentBhip.
Ycijiiavalkya, Verse3B.
25 For every 8'ilkM the vowof oelibaoy laid down in one's owu grhya
should be performed for two!.ve or five years. By the expression 'for eaoh
veda' oocurs the, stndy of many .Veiias. Manu
l
mentions the samB:
"Haviogstudied the Vedas., two VedaA, or one Veda in the ord.er, one
who h's8Dot Bwerv<id from th'e vow of celibaoy, should enter the house-
holder's line. "
there Is an option as to the years sud -the Valias . 8ome,
however, hold that the question of the reault is to 'be determined by
1. Manu ItI. 2.
vow of C,libaoy.
regard to cap.city. Gral,a!lo,ntU",miti, 'untiHhe completion 9f the study.'
The meaning iB that for aB mnch time, by which period thestndy of the
several 8akM1.8, or of two Sdkhas, Or ofone sakM could be accomplished.
SOIDe expouud the meauing of thiB pass.ge aB, the period for the vow
may be more or les8 than tha.t atated, as may be required for 5
oOl)lpletion of the. Btudy by regard to the degree of intelligence Qf
the individual.
Kdanto, 'the Bhaving oithe hair', the particular sacrament kllown
as the Godlina, is to be performed in tbe sixteenth year from the time of
oenception, vide the text of Baudhayana': "The number of years (to.be 10
oounted) from the conception." Some, however, B'Y that i)ere the
sixteenth year is from tbe birth only, because as in tbe text' "eigbth 9f
tbe conoeption, " no particnlar mention has been made here, bntQljly a
general rule has been stated as in the text' 'Or in the eigbth year' BO
in regard to the sixteenth year, that being" stronger position.
This is only as regards the And so Mauu': "The cut-
ting of the hair has been stated to be in the sixteenth year for a BrllohmRlfa,
for a member of the tribe thstwenty-second, and for a
two more than that. "
lVIITAKSHARii.
The Author mentions the extreme limit of time for the
'Upanayana.
Yajiiavalkya, Verses 3'1 & 3S.
15
20
Up to sixteenth, twenty-second, and twenty-fourth
year, is the maximum period of Upanayana for the. 25
l).as, and the Vais'yas respectively. 3'1.
Above that they fall, excluded from all Dharma, ..
fallen from Savitri, they become Vl'dt.vas so long as they do
not perform the sacrifice called the Vratyastoma. 3S.
1. I. 2_8.
2. Yajii. Aobilra, Verse 14.
3. II. 65.

o 0
Vrdtyaa.
[
Yajnavalkya
Ver888 /17..,.38
Up to the sixteenth year, i.e. liS
far as the sixteenth year, adwavims'at, up to the tweltty-second year,
.and achaturvims'at, up to the twentyjourth year, Brajlmal).a-
for the Bdthmal!as, the K,shtriyas, and the
5 Vais'yas, are respectively, aupanayanikajl, in regard to the upa-
nayana, parajl kalajl, the maximum period. Beyond that thlljle is no
time for Upanllyana, but ata urdhvam patantyete sarvadharma-
above that, they faU excluded from all Dharmas, i.e
.. : become incapacitated to perform any ceremony, aud Savitripatitajl,
10 fallen from i.e. become uufit for Sltvitri i.e. do not remain
fit for (rereiving) the gift of Sltvitri, vratyajl and without any \
. Vratyastomat kratorvina, 80 long as the.'1f do not
perform the Vratyastoma sacrifice. But ter performing the same they
become entitled for the Upanayana.
Viramitrodaya.
Now when the upanayana is not possible lit the proper time liS
stated the Author states a secondary time.
Yajiiavalkya, Verse 37.
The prefix 8l1!, Il., in regard to the commencement of the time is
20 taken with each; vide also the rules of
l
grammar according to whioh 'in the
ChJ:tandas, these are used even after or before the root', 'and are also seen
s'epatated' (by intervening words).' Thus, sixteen for Brll.hmaJ).Bs,
':. twofora and twenty-four years for a V.isya, is Bnother, paro,
I.e. other than the principal, time for the upanayana. .
25 . As for the text of Paithinssi viz. " And the twelve, sixteen, and
twenty, :when exceeded become prohibited periods, " is with n view:
to demonBtrate. that when twelve years &c, are the sin is
... Thus there.is nocontladiction.
1, Panini I. 4.

'ferslI 88.
Vlramltrodnyn-Vrdtva-stoma.
133
Thereafter, without a vrtttytt sacrifice, t.here is not even n. secondary
period for the upanayana. Intending this, the Author says
- Yajiiavalkya, Verse 38.
Atah 'hence' &c. The tas suffix is on account of the plural nuinber.
Thus afl.e;the prescribed Hrne; ete. 'these' i.e. _the Brli.h rna"a. and others 5
from the Savitri, become ' fallen' i.e. degraded. In
o,therwords. become unfit for receiving the Sttvitri, and therefore become
degraded i.e, become guilty a,s upapl)/akins since Manu
l
has inclnded
living as a vratya', casting off n relative among the secondary sins. And
hence-als-o become iuoomlfeteut for the rightBnnd duties ofthetwice-born. 10
Although the incapacity for ( religious acts) h.s been stated by
writers of the l}igeets only in the C",e8 where the upapfltaka has become
habitual, still in the present context, by tbe force of the text, the incapa-
oity for the performanoe of religions acts should be observed even for those
who are not so hn bituated. And, it is for this alao that these are desig. 15
nattid as vratylJ.s in the Bastra at each place. '
Here there is an exception, viz . If the vrdtya-stoma' rite be not
performed". The sacrifice called the vratya-stoma, i.e. the expiatory
socrifioe for the vratyas; withont that. Therefore, even after the stated
time, those who perform the vrar1tya-stotna sacrifice become capable for 20
being initiated, and not, that simply by performing the vratya-stoma
sacrifice only, lind even without the upanayana they become entitled.
1. See Manu Oh. XL 62. An a-tI'!Ti'l'l'i, a sscondary sin. These ore
enumerated by Mauu In Oh. XL from veree 59 onwards.
A'Il"T bas been defined by Manu at Ob. X. 20. thus
lJ9llT\g 'll'l:. I \I
Tr. /: whom the twic8
M
born beget on wives of equal caste, hut- who,
not fulfilling their Bftcl'sd duties, are from the Savitri, one must
de3ignllte as 1)1atyas". It will be noticed thus, the thren.:l oeremony is'
one essentilll sa.oraments; so essentral that its J;'on-peifllfmance involves
tbe:Bc:ccrual,of an :atrtTl'i"{'<P. It is thereforo n. nCCtB3Elry nct for the performnnee of
which the -Joint family funds are responsible. '
See Sundrabai VB, 32 Bom. 81 a.t p. 96.
The imortfl.nce of this is to be nssessed from the fnot that if the oeremony
of is not performed in timB, they become iiI1'r<:f8, and unless. an ex.piation
is duly psrformed they become deglad.d and excluded frOUl .n privilages. S,e
A,'Bvalaynno Grhyo.sutra I. and also Mnnu II. 39, Va;i,\lIbn XI. 76.
Npa. t*mbn I. 7
MltDkshn.r;:"":Tlw
MITAKSHARA
It has been stated' the. first. three. ar.e. twice-born '. The Author'
now gives the reason for it
ya-jiiav.:al'kya, Verse 39,
5 Because from the mother' are they first born, Bjld the
second time from the binding
l
of the Maunji girnle, the
Brahmal).as, Khatriyas, and the Vais'yas, these' are called
the twice-born.-39.
matul1, from the mother i, e, from her womb
10 first, jayante, are born. Since Maunjibandhanat dwitiyam,
from the binding of the maunii girdle a second birth, tasmat
ete, Brahmal).a, Vis'al1 d wijal1, therefore, these,
and Vais'yas, twice-born, are called.
Viramitrodaya,
15 Kere having to the text before stated viz., 'the .first three
are twiceborn' it may be Rsked that even if be be a if be be a
dwija-twice.born bow can there be an incapacity for the privileges of
.--the-twi_bor-n F The Author ifstates-that thecc"fl8oitycBs-.... twiee.bow is
not merely by belonging to the Brtlhm':r;tR or other oaste only, bnt that
20 it is on account ot the tying' of the munjn girdle according to rites.
1. i!il'Wll!f'f-the tying of the ],fa","; girdle, This is .one of the eeveral
stages in the upnull.yann ceremany-aD important one. Therefore taking
Dear-and i!i;;flffi-tyiDg np the Munj girdle-have been nnderstood' to meaD
one and the same thing viz. the initiation if. Manu II. 169-170.
oll1<&9'>R I ifr<i '1ii1'fi<mrt ':lirl "Iillii If(. II 1.
0
II
'f'! I <!'I1fl! 1!T'f1 ffif'l'fl 1iVr111!R!I>I :;;c>f;r IJ ! "" ,II
Acoonling to the injunotions of the revealed texts, the first birth of
an Aryan is from his natural mother
J
the seoond happens on the- tying of the
girdle of the Munja grass, and the third on the initiation- to the performanoe
of a.Sr11llta sacrifice. (189)
Among these three the birth which is symbolI-zed by-the inve,titure'with
of'Munja grass, i, his tiirth for the sake of the 'Vedasi they de.lare
that illihat birth, the Sayitri is Ill' IDother and the A.harp.lshis father; (l:76;
---------------- ...
Yl\fii.uaZ"v .. ]
. Ver." 89-40
MIt.:;I< of t7" V,da .
Yajiiavalkya, Verse 39.
. 1:35
Dwitiyam, '" second time', is an adverb. Bince Brfil).mal).as and
the rest, from the mother first are born, and the second time from the
tying of the 9llunja; girdle, therefore these are twice-born. The import is
tha.t therefore by reason of the absence of the t.ying of the ?nunja girdle, 5
.. 'the vrl1tyl1s are not twice-born. In t.he word maunji the ehort ending, it
. is said, is archaic. Here in the. Babrament performed at the tying of the
munj girdle, the birth is formal.
n A
MITAKSHARA
The Author states the fruit oE learning and oj the study oj 10
the Vedas.
Yajiiavalkya, Verse 40.
Of sacrifices, austerities, and also good works the
Vedas 8Jlone 8Jre the means of benefaotion for the
twice-born. 40. 15
YajIianam, oj sacrificw, i.e. DE the S'rauta
and the SmelTta, ta1?asam, of' penanre, in the form of tronbling the
body as the CMndrftya,!!a cha karmal)aI!l and
also oj good worles like the UpanayalJa &c., and other sa,!!skilras " ...
by lleasonof its imparting kuowledge Veda eva dwijatinam 20
paro nis's'reyasakara(1, the Vedas alone are for the twice-barn the
Iti.rthest means of benefaction i.e., n .ne other can give absolution,
The expression 'Vedas alone' indicates by implication the Sm'rtis
also BS those are their sources.
Viramitrodaya.
IthaB been stated before that, when called, he should Botidy. The 25
Author states the fruit of this aforementioned stndy.
Y:'jnavalkya, Verse 41!l.
YajlUlnl1m, ' of sacrifices' i.e., of the pakayajna, and
like ot.hers; tapasl1m 'of austerities' i.e. such as iuvolve trouble to the body
Buch as the CMnd"!lyaIJa and like others; and also of other acts with good 30
resalts such IlS donation, study etc. Among these the study of the
. ,," "
Mltnl,?hara-The Brahmayajna.
[

Verses 41..,43
Vedas
l
only is the bestof all the means of securing prosperity, i.e. since it
brings about the knowledge of the meaning of the texts which. are the
foundation of all Vedic practices.
Here, although the study of the Srutti. also haBa similar result,
5 since its eource is the study uf the Vedas, it is of less importance than
.that. By the expression Dwijt!tini!m, 'for the twice-born' it has been
indicated that listening to the P1lr{jl"'s etc. is the only best means of
secnring highest prosperity for the Sudras and the rest.
" "
MITAKSHARA.
. .
10 Having stated the fruits of le.aruing and studying (the Vedas)
"'the Author now declares the fruits of the brahmayajiia which is a vow
performed with a special desire. . .
Yajiiavalkya, Verses 41, 42, 43 .
. That twice-born satisfies the Gods with honey and
15 milk, and the manes wIth the honey and clarified butter,
". who repeats the every day. 41.
He who daily studies to the best of .his ability the
Yajus pleases the GodS with clarified butter and
nectar, and similarly the manes with clarified butter and
20 . honey. 42.
. He, however, pleases the Gods with the Soma juice
aml.clarifiedbutter who every day repeats the Sarna and
brings about the satisfaction of the manes with honey .. and
,clarified butter. 43.
25 YonvahalIl; Rchodhite, He who everyday
studies the l!ks, satisfies the Devas, the Gods, with honey and milk and
the Pit!,s, manes, with honey and clarified butter. He, moreover, who
,'" S'aktita\l, . occol'ding to his capacity, daily studies the Yajus, with
1. OJ. Manu Ii 166_167. "Let n who desire, to ptlrfor;"
ELu:lteritieB cODstBntly repeat the For-study/of the Veda is declared in
thi, world to be the highe,t austerity for n Verily that. Twiaeborn
man:' the highest Ilueterity up to the extremitie9 of his who, though
wearing. garland, daily reaites the V.d. in private with the utmost of hi'
ability!'
. 2. . The Benares edition begins with 'li-tlif, M tlii9rif "1 I
J
Verses 41-44:
Viramitrodn:ye- jlfalltra and BrahmaJ.w ..
Clarified butter and Nectar satisfies the Gods, and also the ancestors
with honey and clarified butter. He alEo who daily studies tbe
SlLmans, with Soma juice the Devas, and the manes also with h"ney
and clarified butter, gives satisfaction. By the use of the words
i37
&c., it is iutended to indicate generally the hymns
l
of the D
Hg-Veda, &c.
Viramitrodaya.
Yajfi!tvalkya, Verses 41, 42, 43, 44.
The collective senSB iB that. the twice-born who according to his
capacit.y repeats portio os of the I;lh, Yajll8,8a'llla aod Atharvx VedaE, (he) 10
gives ple .. ure at each repetition every day to the Gods Buch as I nelra
and otbers respectively ( as if) by offering honey und clarified butter, or
somn juice and the clarified butter, fat i.e. with a particular ingredient of
the sacrincial beast, and also by boney and clarified butt.er, to the mnnes
i. e. his own father and other ancGstors residing in heaven. Here by 15
reason of tbe repetition referred to, honey and othor things appear
before ths Gods and others; or the snbBtance is tbat there occurs satis-
f"ction equal to the satiefaction caused by honey and the like.
Angirasa!" i. e. the portion of the Atkarva observed by Angi7'a8(J"
mainly consisting of &c. The special mention is iudic"tive 20
of excessive praise.
MITAKSHARA.
Y;;'jil.a.valkya, verses 44, 45, 46.
The twicepborn who daily studies Atharva llgiras
to the best of his ability satisfies the Gods with fat, and the 25
manes with honey and clarified butter. 44.
PAGE ll"
He who daily stUdies to the best of his ability the
Vakovakyam, the PuraJ)as and NarafOamsis, the Gathildis
al1d also the ltihasas, and the Vidyas, 45) brings about RO
the satisfaction of the dwellers of hea.ven with mea.t. milk,
boilEd rice, :a.nd honey, and of the manes with honey and
clarified butter. 46.
------------------
1. lRi's as distinguished from the the two together makiDg up
the Ved.a.
18
138
[
Y(1,}navalkya.
VerB6s 45-46
Mit1ikhar[i:-Ya!l, He, moreover s'aktitonvahamathar-
v1ingirasodhlte who again as far as he can, daily studies the
Alharva Angirasa, he to Gods with honey and fat, and to the manes
with honey and clarified hutter, gives satisfaction.
5 He, moreover, V1ikov1ikyam,l the Vedic literature in the
form of a catcheism. Pural).as such as the Bril(lma, &c; by the
word eha 'and', the Dharmas'ilstra of Manu, and others;
1'1 aras'amslh
2
-the mantras-in hononr o( the God Rudra; Gathas,
such as IndragiltM &c .. ltih1isa, history, iWch as the
10 Muhilbhftrata, and the like. Vidya!l, the suoh as triose of the
and the like .
. Be who S'aktitonvahamadhite, to the best of his ability
daily studies these, satisfies the Gods with meat, milk, boiled rice, and
honey, and the manes with honey and clarified butter.
15 Viramitrodaya.
Yajiiavalkya Verses 45, 46.
Vdkovdkyam
1
i. e. the portion of the in the form of
quest.ions and anewers. Purd1fa is well known. By tbe UBe of aka, the
D/,a"masdstm of Manu and others aloo. i. c. the three
20 rns beginning with Ida", jaro. upaskrtdl) &e. and shted in the Khila
appendix to the ljIgveda. the Indragdthds and otherE.
Iti1tasu!l, ' histories' Bueh as t.he Bbilrata and like otbers. ' lares'
8uch as that taught to the Va,.,,!,i and the like othsrs.
1. This is made of Vak i. a. question] and Vakyam i. c. !enteDce o'r
reply. This Bxpre!sion is used with reference to those portions of the Vedas
which comist of questions and answers. See further on at p. 3 11. 19-20
(Vyawahfi,ra) where the same expression has been uBed in relrance to the necesssry
0.00 of a fit to be a
2. The anoeaote is set out at the Taittiriyam'{byalr.a second P'i"apa,thaJ'a
a.nd ninth Anuvaka (Ammdasrama seIies No. 36 pp. 141-142.,). Thereft all these
hl1ve been set out together with the results proceeding therefrom. Sa.yftI;lachi'i.rya
in his commentary conclude, qffilWT'f' I Illllq-
I ffi'<Tl'rn"fFl'1'fr 19,,,"",": I ;rn, !lll[q'llqrw,n ,'Til 'lin: I
",q'f"l \!.'TI"'T 3'1''f'f'',! '"li!"I: ,,'!!i qlRT: I
'1"''' I 3'1ii I['T ,,"1'!<lI""!>
(<ir,[;j!f[oi! >iWr ,ilR iiql;r.r-n,.,-"'"" iif'! I
s. Such as Indra GatM, Yuma Gathil. &c.-pro,e writings in the Veda,
addressed DB prayers to deities; stanzas which neither being Sama. 0.1
Yaju, are iu praiBe 01 some deitie. 'l1'ffi'r'T")fipn 'iii!!' Cl!T1f'[' (S'YSJ;la),
YdjnlWallcyaJ
v .... , 47-4S
Mitdk,.bfirn-J.'ruit of that,
MITAKSHARA.
The praise of the study.
Yajiiavalltya, Verses 11'1, 4B.
139
They being satisfied, satisfy him with the auspicious
fruit of all his desires. Whatever portion he studies, even 5
of that he receives the fruit. 47.
The twice-born who here is constantly engaged in
the study of the Vedas enjoys the fruit of thrice
bestow;ng the earth with full treasures. and of the
highest austerities. 48, 10
they, moreover,-t!,ptap. being satisfied,
the Gods and the Manes satisfy enam, him i,e. one who; makes the study
of the Vedas farvakamaphalai!l, with the fruits of all his desires,
which are s'ubhai!l, auspicious i.e. not characterised as being
harmEul to anyone else. 15
The Author proceeds by way of praise: And whatever portion
of the Vedas dealing with any .particular sacrifice he studies daily,
of that sacrifice he obtains the fruit. Similarly, of the Earth full
of wealth whatever fruit which is acquired by thrice giving (it) away,
and that fruit which accrues from the performance of the highest 20
austerities, suoh as Chftndrtt1l1!a, and the like, all these even, one
who always studies the Vedas, obtains.
By using the word nit yam 'always' is meant to indicate that
even acts performed (as)' out oE a special desire' are a permanent duty.
Viramitrodaya. 25
There being no direct iodication a. to tbe result of the personal
satisfaction of tbo G048 and otbers, tbe Autbor the result
directed by them !tDd in regard' to one's "elf
Yajilavalkya, Verse 47 (1).
Te 'they', i. e, the Gods and otbers. Ena,m, 'bim' i. e. one who 30
gives them pleaoure, 'with all " i. e. all de.ired fruitions.
Ta,rpa,Jlanti ' satisfy' i. e. give delight.
1. <iirQf" as opposed to fii-r<r-;r{ilRrop which would cover q11J:l!'.
2. "1'l'1l.
14.0
Brahmuchdri,
[

Verses 49-50
The Author mentionR another result of the portionnl repetition
Yajiiavalkya, Verse 47' (2),
Yam yam llratum ' what.ever portion' i, e. whatever portion of the
veda dealing with eacrifioes, he repeats, he obtainB a reBult. equal in
fruit,ion of that on.critice. This is the mea.nillg ..
'5 Tbe Author mentions gonel'all,l' the fruit of the study of the Vedas
Yfijiia valkya, Verse 48.
Swftdhyayawftn, 'who is cOI!Rt,l1ntly eugaged il1 the eiudy of the
Ved
J
ls
1
: c. wbo OJnh:es tile repetitions of tlle Vedas. ThE! word t'l'i
, I;brne ' 15 conDf'cted with t.he worn. dana . be!:-lt.nwing '. of the
10 bigheHt' i. e of the hest t.ype. B1 tbe word nitya, , '"lways', i.'iuteude,)
to iuclu,'!e tbe capacity for all, or all together.

Thus having spoken of tbe ordinary (general) duties of (all)
Brabmachilrnis, tbe Author now speaks of the special duties oE tbe
15 N BrabmacLitri (n perpetual celibate).
Yajnavalkya, Verses 49,50.
The Nuishthi1ca Brahrnachl'iri should live near the !charya,
in his absence" with his son, or with (his) wife, or even with
the Fire 49.
. In this way utilising the body, and with senSES
20 subdued, he attains the region of Brahma, and is not born
here again. 50:
[V; in this U)1Y, as stated before, the
i.e. one who regulates himself as a student till the time oE
bis or evolution, shlJUld live ail h;s liEe near his Acharya, and
25 should not after the acquisition of the Vedas, he independent.
Tadabhawe, 1n his abseilce, near bis son; in his absence, near
his wife; in her absence, eYen near tbe Fire.
Anenoktavidhina . deham sad hay al)., in thi,way by tl,e
above mentioned method, utilising i.e. using the body, vijitendriya!t,
30 senses subdued; i,e, taking care to conquer his "enses, that
Bra!unachari. the celibate, Bra!tmalokamavaponti, attains the
"egion of Bra(L!na i.e. secures immortality, and is at any time na
:punarjayate iha not again born he,e.
Yd}iluvalkyaJ
Vel'BlIs 49-50
Viramitrodaya-AlId Upa7turdt;zalta.
Viramitrodaya.
141
A celibate Btudent is of two and Na.ifkfhika.
There after having stated the general duties, the Author mentions the
same by specia.l rMerence to the nai$ht1lika.
Yajiiava1kya, Verse 49. 5
Nif1lfhd. means the end of the life-time. One by whom a vow of celi-
bate stu,ientship as rar as that has been made, is a Naihfhika. Cha, 'more
over/ is used in the sense of tu 'however'. Somewhere the reading is
as that itself. 'Should live' i.8. for the life-t.ime, is the supplument. 'In
his absence' i. e. in the absence of the AcM'ya's comp"ny, ' his son' ]0
i. 8. ne,;r the son of the A1Mrya. Failing the company of the son of
the Achd'fya, near the wife of I.he Aohdrya; and the import iB t.ba t in the
absence of all, he should live nBar a studeat and the Fire, but must not
return' home. The Wife, here, moreover, is of the Bame var!!(J, as that of
the Acharya,vide the text of Manu'. "Or t.he wife of the Guru, of the 15
same "
The Author mentions the fmit. for a stndentship :
Yajiiava1kya, Verse 60.
Particularly for the whole life-time subdued, froID women &c. i. c.
restrained, are the senses by whom, such one. Anena, 'by thie, ':i. e. 20
as aforestated in entiret.y, vidhinrl 'by the way' i. e. method, deham
sadhayan ' utilising bis borly' i. c. ematiating it by a life-long celibacy,
reaches the regions of tt,e golden egged God. Thereafter in tbis worldly
vortex is not born i. c.in .bort, is liberated.
Tbus euds the chapter on celibate studentsbip in the Commentary 25
on Ytrjiiav((,lky".
""----" ---.-"--"-----'--'----
I, fiUU ttig:p. fhe is referred to in VatEs 51 rr 9\
An studellt is ODe who honours bis teacher by a gift on the completion of
hiE studIes before entering the next stage vi;::., w'qrlJrq.
A is Il student who stays with his Guru for [l, See aleo
MllliU Qb. Il, 243 and 311trftlt9,
2. '6t:{!9-R'i1 is the return home of a student from the preoeptor.
The special rite of is preparl1.tory to the -entering of the
holder
1
s stu.ge.
3. abo II 247, V. M. reud, tl'!Uf 'If. The reading, however, in the
pubJished editions i, tlqug 9[
142
MarriagfJ,
CHAPTER Ill.
PAGE l2'" . Marriage.
[
Ydjf/Ovalkya
Verse 51.
:-Whllt, moreover, iB called marriage, as pre
paratory to that marriage, the Author mentions the bath.
5 Yajiiavalkya, Verse 51.
Having given the Vara
1
to the Guru, he may bathe,
with his permission, after having carried to the end the
Veda, or the Vratas, or both.-51.
the manner vedam, t!Jt! Veda
10 consisting of the Mantras and theBrltJ;!maQas, vratani, or the'Vratas,
the duties of the Brahmachari, or the minor duties; ubhayam wa
or both, par am nitwa., having carried to the end i,e. having finished;
gurave, to the Guru, as described above, varam i. e the desired,
object according to his ability, datva., having given, snayat, he should
15 bathe. In case of inability, tadanujiiaya, with his permission, even
without giving the vara. The adjustment of these alternatives' shall
be by regard to capacity, time, etc.
Viramitrodaya.
The Author states the next procedure for the student:
20 Yajiiavalkya, Verse 51.
In accordance with what haR heen stated,Veddn, Vedau, Vedam
wd ' the Vedas, two vedas, or on6 veda', vratd.ni, 'observances' i. e.
the duties of the celibate student-the,e, or the observances together
with the vedas, param 'the end', having carried to the end, Varam,
25 'the wealth deeired' i. e. 'money, land, gold, hor,e, jewel and the
like' stated by Mann', or a8 stated by Katyayana and others, viz:
1. cr:-meaDS something which is desired, on what (lne mlly wish for. The
technic III meaning of has. thus been given in the Gobhila Smrli 1
,'Oilf<lill 'f "
It means fonr according to several commentators on tho
Kalpa Sutra. and other writers. See al,o Manu III. 3. and II 245, 246.
See also P.raskara I. 8. 14_18. 3l1"l1'lf'f 'It I 9<' I !!fBi
"""""'" I 3l>Slit;<m" I &0.
2. viz.,"ircr or ttvo,-or all, or ifillA' &0.
s. See Dh. II, 246.
]-
Verse 51
VIramltrodBya.-Thll Varaj Three 'duds of 811t!tajcaB.
, a cow is a vam for a a village for a "horse for a
vaisya, ' having bestowed the on the Guru, being permitted by
the Guru, should perform the bath in accordance with the procedure
stated in one's own Gri,ya, This is the meaning. In case of inability
to bestow the boon, another alternative is ' being permitted by him. ' 5
So says Gautama' : "At the conclusion of the study, having
taken leave of the Guru by (giving him) wealth." "After getting
permission, then his bath "-so the Easterns. For vara, the reading in
some places is dkanam.
By this has been stateu the three-fold division of a 8ndtar.a. 10
Hence also Katyayana: "8nMakas are three, the vid"d-sndtaka, v"ata-
snataka, and vidyd-vrata-sndtaka." Raving completod the Vedas, one
who roturns from the vow ie a vidyft-sndtaka. Hoving completed the vow

but without completing the Veda, one who returns is a vrata-sndtaka.
One who completes both and then returns is a viayd-vrata-sndtaka. Here, 15
moreover, an option exists by regard to oapacity &c.
The completion of the Veda, moreover, is upto the knowledge
of the meaning. As says Vyasa': "A wise man mnst not remain
satisfied merely by repeating the Veda. By ending (the study) only
after re petition, he sinks like a cow in the mud. As a beast carrying 20
a burden does not get its fruit, so a dwija ignorant of' the meaning does
not enjoy the frnit uf the Vedas, as also similarly of the Dharma8a8tra
without knowing the meaning, all that is like the pounding of the husk.
He who after having studied the Veda nacording to the rnles, does not
consider the meauing of the Veda, he is like a Sudra together with his 25
progeny, and does not attain respectability. After studying even a
little, one who is devoted to the finding out of the meaning of the Veda,
obtains the region of heaven; he indeed, is one who knows the perfor-
mance of Dliarmil. Whatever has been learnt without the Brut; would
be of no use either in this world or the other; while the Bruti, even though 30
alon,e is millcient for the elevation. Even the study of a small portion
of Srut; when well digested is highly appreciated. Twice-born people
simply repeating always without the meaning, a wise man should not
honour (them) even by words, like beasts."
In the S'rut!' also: "This is an immobile mass indeed the 35
bearer 01 a load does he become, who having studied the Vedas does not
1. Oh. III. 54-55
2.
3. See Nirnkt.. Ie. flea tree.
144
Viramttrodayn-Four Stages Of Life.
know the meaning; one who knows the meaning, seoures allbleBsings, goos
to hsaven with the sins blown off by koowledge." This, moreover, has
heen treated at length by the revered Jaiminjl in the rules ahout the
etudy of the Veda, and so is not being disoussed more.
5 Here, moreover, at the time of the bath. tbe resorting to ths
householder's life is at the option. So the : " After
haviug aoquired learning, and bestowed the da'l!ki!,a on the Guru, one
deBiring a householder's life, 0 proteotor of the Earth, should take a
wife; or he may do eervioe to the Guru, or even to his SOns and others;
10 or he mtty become 11 hermit; or even a wandering ascetic. "
Without an' order, however, he must not remain for a moment
vide thie text of Daksha': "Without.n order, not for a moment, mmt
a twioe-bornremBiu; remaining 'withont an order, a twioe-born maIre,
himselfliable for expiation. In a j.pa, or a saorifioe, os also io regard
15 to" donation, or even if deeply attaohed to the study of'the Veda, suoh a
one does obtain the fruit even while performing thess, when he has
fallen off a stage." Yogi also: "For a Bra/pna!,a have been stated
the stages (in life) direoted by the S'ruti; for n. three
have been staLed, two, and one, (respeotively) for a Vais'ya and a S'udra."
20 . Even there, resorting to the stages in an inverse o,der woul,\
be against the S'd"tra. "After having oompleted theoe1ibate's life, one
should beoome a hOllseholder ; after till'ving beoome a householder, he may
beoome a forester;' and havio'g become a forester, (he) should beoome an
asoelio," thus Devala awl others have laid down the ad,iustment.
25 MITAKSHARA
What should be done after the bath? So the Author says
Yaji'iavalkya, Verse 52.
One who has not swerved from the vow of celibacy
may take to wife a woman possessing (good) qualifications,
30 (viz.) one who has not belonged to any other, who is
lovely, who is not a Sqpi1,lda, and who is younger ( than
himself).-52.
1. J flcmini I. 1-2 Note the following ka,rt!ca,s.
5r"littf I{gfnm: I m: II II
I .'!T<'>it " <T"i;[i II" II
<6i'f\l''r A'f[l1'1'" I "l..{('fUTI'f<f: i9'i!r: II '!! II
2. 81"fII!,G'T i e. wilhout one of the four stl1ges or orders in hfe o.g.
&0.
3. Dh. 1. 10, 1l.
4. ,[;\I-Hermit.
MItnksharn .-Choice of the bride
:-Avipluta-brahmacharyap., uho has not
swerved from the vow of celibacy i. e. whose celibacy has Dot been
broken.
145
possessing (goGd) qualifications i. e. one
endowed with both ollter and inDer qualifications. 5
The external, such as have been mentioned by Ma,nu
1
viz.
a modelate (quantity of) hair on the hody and on tbe head,
slender teeth, aDd like others .
.. The internal indications may be ascertained by (following)
tbe rule laid down by A sval1iyana
2
vie. "Let him make eight 10
lumps &c." There, on the previous night, earth sbould te
taken from tbe cow-pen, an Rnt-hill, a gambling place, a prepetually
watered lake, a waste land, a field, the place where four roads meet,
and the cemetery, aud eight lumps should be prepared. There in tbe
above order, if the first ball be touched, she will be rich In 15
corn; if the second she will be rich in cattle; if tbe third I
she will be devoted to the .Agnihotra3 and to Eervice; if
the fourth, she will be discriminate, wise, and inclined to be friendly
1. III. 8 and 9) i. ..... '1Ifii<l;ilii " nlrioft" I '11<'J1I'i'i"t '1liitill'lt "I 31&r'Tilit
,Ji"r;nr.fi ;f{;91\0!1JIfllo1" I 111
0
II
2. 1. 5, 4-6. There is a slight diEcrepan,fY here in the kxt of
yana and tbe order mentioned by VijvuDeswrll. AsvaH1.yann.'s text begiLB with '11
field yielding two crops in (L year, and (l, lump of earth from that if t()uched'
been declared to have the promise of nn offspring lich in food. While
according to the order in mEl' or cowpen is the first, yielding rich
orop, which in the text of is second, and is indicative of cattle. The
following is the full text of A'v.I'yann-s.,'n'Y '<.IOrIo I
: iii;Ql1I:, I
't'l'lli%o;fl II 1-".-, II
n will be found by comparing the two texts that Vijiiano,'v.rn'e reading of
the text of Asvalayana is entirely different from that available in the printed
edition of that work. Mr. T: GaDpathl Bastri in hi. edition (pnbli.hed under
the editorship of the late Mr B. B. BetlDr) add. tho followiDg Dote :-'1<11<t "'1,,,-
'fi!If'f <TI1!!<'1 ijl'lni !fRi':HFr 'I'll 'l.ln: 'I>;I"IT-
",'111I:,-Q;J'liit" .Iii !flcl;;;'f "I
II
3 devoted to the service .t the fire Eacrifiae.
19
charac liJria lics.
to all; if the fifth, she will be diseased; if the sixth, she will be barren;
if the seventh, she will be uuchaste; if the eighth, she will be a widow."
For it has been so stated by AS'valayana,
Striyam, a woman, with a view to obviate the possibility of
. 5 her being of no sex, examined as by regard to her possessing the
characteristics of womaI\hood. Ananyapluvika, one who has not
belonged to any other i.e. either by way of gift, or by enjoyment, who
lias not bean owned by any other man, Kantam, lovely, or attrac-
tive causing pleasure to the mind and the eye of the husband, as bas
10 been observed by ApastambaI, "one in whom the mind Bnd the eye
get fixed will bring happiness (to him)".
Tljjs, however, in the absence-of any external defects sucb as
'.
having extra! or defective bodily pal'ts, &c.
A-Sa pinda,3 not [t Sapi1!dCt; 'common' i. e., one
15 pi1!1!Ct' body', of whom, that (one) is not a sapi1'}o,Ct is an
a-sapi1.1C!Ct; such a one (he shonld marry).
Sapi1}o,a relationship arises (between two people) tbrougb
(tbeir) being connected by particles of one body. Tbus the son
stands in relationship to his father, because of the parti-
20 cles of the father's body having entered (his'. In like manner
1. GrhY. Sutra. I. 3,20.
2. See M.nu III. 8 and 10 quoted in note 1 on p. 145.
3. A large portion of this passage has been translated in the judgment
of the Bombay High Dourt in the oase of LalluOhai Bapubhai vs. l1fanku""bhai 2
Bam. 388, and is ,et out at p.423; and tbe same has been repeated in the judgment
of the Privy Douncil in AppeaL See;Lallubhai vs. CaSlibhai 5 Born. 113 at p. 119,
It begins as followeB "(He ahould many a girl) who is a non-aapinda i.o. fl8f1pl'lzda
(with himself). She i, called his ,apinda (who has particle, of) the body (of eome
anoerto! &c) in common (with him). Non-sapinda means not hie BBpindll
J
Such a a one (he should marry). Sapinda relationship .rises" &c.-from here the
passage above is copied 0.8 given in the judgement)" The earlier passage could not
be 80 given in the body, as it does -Dot repreBent the origina.l as it sta.nde,
The word a sapinda is made np of three parts n.-sn-pinda, each meaning,
n:;::not> ,sa=ssme, similar, or common, and 'pi'{l40a:::hlood-particle. ,A .. sopi'{tda
therefore means 'not having the same; similar, or common pi.odo.' The Bame
.ignifioauce of the prefix .a <r hold, good even when the pi"r!a is talten to mean,
as has been done in the DaysbMga, the ban of rioe or an exequiol offering.
Ydjiiavalkya ]
Ver86 5'1
(stands the grandson in sapilfeJa relationship) to his paternal
grand-father and the rest, because through his father, particles
of his (grand-father's) body have entered btu (his own). Just so is
(the son, a sapil,1eJa relation) of his mother, because particles of the
mother's body have entered in his own. Likewise (the grandson
147
stands in sapil!eJa relatirll1ship) to his maternal grandfather and tbe 5
rest, through his mother. also (is the nephew) a sapil.'eJa relation
of his maternaP annts and uncles and the rest, because particles or the
SRme body (tbe maternal grandfather) have entered into (his and
theirs); likewise (does he stand in sapindn relationship) with his
paternal nncles and and the rest. 10
So also the wife and
3
the husband (are sapil!eJa relations to
each other), because they together beget one body (the son). In like
1. sister.
2. Bister.
3. This title to cognation based on blood-connection is almost universal,
8,S it testa on the general principle aB. tp conso.nQuinity and affinity. The
sapinq,a relationship between the husband and wife if! not, as it cannot, be based
on any natural tie of cognation, but aB has been put by VijIisneSwatll., they both
together begin a new bJdy which is connected by cognation to both. This
aspeot of the blood_relationship between the husband and wife has a remarkable
echo in a costom recorded fiS prevailin,g among the Gypsies. The following is a
relevant extraot from this cnstom.
"The parties to the marriage" arB then given the following oath.
'Swear that you will leave the woman you want .to make the mother of
your children, swear that you will leave her n.!I soon as yon discover you no
longer love her.'
And after the groom has taksn the oath, he turns to tbe woman and n&ks
her to promise that U ahe will leave him as Boon as she discovers that she no
longer has eny love for him. "
Then, they are modo into blood fi'i,,,ds. A little cut i. modo on the left
wrist of the man and on the right wrist of the woman. The hands are tied
together in such n way that the two bloods mingle. No matter what happens
afterwards, whether they live together to the end of their lives or separate in a
shor,t yoar, they belong to Olle another; are brother and eiater.
The bloodletting ceremony may have something to do with the Tchen
and Gan legend, but the oath to free one another when love has left the heart is
oertainly based upon the long experience of a civilization that has ceaBed,to exist.'
The story of the Gypsies by Konrad BDrunvigi.
It will be remembered that gyp';" are supposed to hove migrated originally
from India. It is suggested thmt in their early existence in India they belonged to
the Jat community. This suggestion is made, and is supported by the existenoe
of a very large number of Sanskrit words which are very Dear to those in the
gypsy language especially of the RUBSisll branch.
148 Mlt;ksharft--,Blood relationshilJ.
[
y
Verse 52.
manner, brother's wives also are (sapi'l]qa relations to each other),
because they produce one body (the son) with those (severally), who
have sprung fl'Omone body (i. e., because they bring forth the sons by
their union with the offspring of one perSall, and thus their
5 husband's father is the common bond which (connects them.). There.
fore, one ought to know that, wherever the word sapi'l]qa is used,
there exists (between the persons to whom it is applied) a connection
with one body either immediately or by descent.
If it he so, then even in the case of the maternal-grandfather
10 and the like, under the text! "Of ten day's impu.
An objection. rity on account of death has among sapi7.'qas been
ordained" will have
2
universal application.
It would be so, if not been a special text to the
contrary. "Of the married females, others shall
15 The Answer. perform. "
Therefore, regarding sapi7.1qa, where there is no special text,
there the text "For ten dayaetc." bEcomes applicable.
P. 13. "
Nllcessarily. moreover, is sapi7.'qa relationship to be described
by the coexistenee of the particles of a common body, because on
20 account of the S'ruti4, "Self is born ant of self"; similarly5 also "Thns
than art born again in thy offspring." So also is the text of
Apastamba
o
: "He himself germinated is met with in actual form."
So also in the Garbha :--
25 "This body consists of six sheaths, three are from the father,
and three from the mother.' The bones, the nerves, and the marrow
1. See Manu V. 59. nnd IV. 16.
2. The impurity or on account of death is for three nights or
ten nights.see Yajn_III. 18 ml<\' '[ml'f 'f1 '1fl'[QRTI"fii'!S!fit I
.S. V .. ishtha V. 19.
4. Aitareya Brfthmana VIL3. 13. B.
5. See also Apaetamba II. 24. 1. Taittlriya Brahmann I. 5. 5.
6. Apnstnmba II. 24.2. The full text i; as follows: 3f"m't" R".,
"filii' I I and further on it '!iq'"
'lW tI1''f'(riluT 'lfrli'f m "f r 1 II
-
1 djftavallcya]
VerBe 58 (1).
Mltllkshfl.rn-Othcr qualities.
are from the father; the skin, the flesh, and the blood are from the
mother. "
In all these passages, the entering of the particles of the body
IS being demonstrated.
But if the sapi,,!rla relationship be laken to mean those who 5
are connected by (reason of the capacity to offer) an exequial rite
then there would bei no sapi7}rja relationship in the mother's! line, or
in the mother's sons and the rest.
By a resort to the collective
3
force, and the colloquial
significance, the individual force would come to be abandoned, 10
.although it is manifest at each place.
That by reason of the mediate conuection of the parts of the
-same body is the relatioushi p established, we will hereafter
demonstrate in such a manner that it may -not be found to be too
3
wide. 15
Yaviyasi, Younger by age, and also smaller in size.
Udvahet, may talce to wife i.e., take up in marriage accordiug
to the rules laid down in his own
The Author mentions another particular rille also. __
Yajiia valkya, Verse 53 (1).
Free from disease, having a brother, and born in a
family not having a common and Gotra 53 (1).
1. 'fligf>nf'i: See B.lambh.tti p. 171. I. 28
,'I>'1/c1t<t Q;:["1f 'I"'lrniii",q: I
2. 01'fll95)'(iF. i. the individual force of a word. is its collec-
tivo force. VijEiilnes'vnrn
7
8 position is tha.t where the individual meaning or .
significance htl!! a force" it should not be discarded of preference to the oolleo-
tive significa.nce, because it is only where the individualistic seDse is inapplioable
that the collective significance is resorted to. Some also read these additional
lioe, after aHl'fo'Ff'f'fI'11J; 'l"lf'fl'1 If!F'fA I i'i'fT'f"'l'lfuiir'l '3lf<lI'l: l!rn''llrii "
3, 'lrf'iiffl'l:-an 31ii'fQ;i'l is prolixity, extra pe.rvasion.
20
150
lVIITAKSHARA.
Arogi1l1m: Free from disease i.e., not affected by any
incurable malady. .
Bhratrmatim. Having a brother i.e. with a view to obviate
auy apprehension of her having been made an appointed! dsugllter.
5 From this it appears that even without sn express agreement a.n
appointed daughter may occur.
born in a famuy not having a
common and Gotra.
2
What pertains to a is which
in effect means Pravara. Gotra-(is) the family name-what is well-
10 known from generation to generation. and Gotra when
compounded become He whose and Gotra
are similar is From him born is "Samttna-
Such a one. Gotra and Pravara, moreover are
each a separate cause for a prohibition. Tllerefore the mraning
15 is that sbe must be asamttnagotrajam 'not bom in the Same gotra',
and also asamanapravarfim, not ba ving the same praVa1'a.
Thus Gautama
3
:-"Marriage with those not having common
Pravaras ". So also Manu:
4
"She who is a nonsapinda with
the mother and also a non-sapinda with the father". Likewise.
1. An a.greement ma.y be of two kinds, either solely as Do Bon of the
ma.ternal Grandfather, or as n. Bon of both. The first is instaneed.in th:l
following text of V."i,tha XVII. 17.
0l'iITlf<nT a'i[ ,"''!!B;;w.,r r 0l<'IT <fr iffi1f1'r tr"iT r
The seoond is in tbe following text Ka.tyayana. .
3T9;ifrS[ 'f'(11;t!rfir W>t '1"'Ir ,,'[r'lrq r !fl'ff'lliiiWrW>i1 tr 011 !lin o/i"ijfri! I
See .IBO in the some connection Manu Ill. II. IX. n. and IV. 127.
Gout.m. XXVIII. 17-18. And other text, cited in Bal'1f\bbatti at PP. In-176.
2. See Rmnchandra K1'iIJhnaJoohi Vfi. GopaZ Dhondo Joshi',32 Bow. 619
62.6 627.
For t1 detailed discussion of the gotras Bee puge
3. Oh. IV. 2.
4. Oh. III. 5.
y-djnavalkya ]"
Verse, 53 (I)
The result oj suoh a marria66.
Some
l
even are of opinion that a girl having a Gotra even of
the mother2 is not marriageable. Because of all expiation ordained in
the text, viz :-"Fdr having married the maternal uncle's daughter, as
also one of the mother's" Gotra, and similarly one having common
15i
Pravaras, one should abandon her and should perform Chi1ndraya7j.a." 5
Here by the use oUhe word a-sapi1}db.m 'a non-sapindil.' there
is the prohibition for the daughther of the father's sister, of the mother's
sister, and the like. Likewise, by the word Asagotrb. ' not of the same
Gotra' is the prohibition of who 'even though a nonosapi7j.da, and
descended from a separate line of ancestors, hus yet a common GotTa. 10
By the expression Asamil.na-l'ravaril.-one not having common
Pravaras, is a prohibition of one who thongh an a-sapi1}i!d and also an
asagotrb. has yet a common Pravara.
Moreover, the text Asapindb.m
3
etc., applies to all classes,
because relationship exists everywhere. (While) asamb.n{t-r!Jha 15
gotrajam ' born in a family not having a common and GotTa, '
bas a reference only to the first three
4
classes. Although of the
K.sBhtri.'Jas and the Vaisyas there is an absence of a gotra of- their own,
still the Gotra and Pravara of the Purohita i.e., family priest, are
to be understood. 20
Thus As'valayanao having premised "he takes the Pravara
of his sacrificeI' ", says "the Rphb.triyas and the Vais'yas take the
Pravara of the Purohita."s
In the case of (marriage with girls who are) 8api'IJi!as, samdna-
gotras, or samb.na-pravaras, the- condition of wifehood itself does not 25
come into being; while in the case of girls who are afflicted with
disease, and like otbH girls, the condition of wifehood does come into
being, and yet there is an objection for a worldly consideration only.
1. See Satatapa cited in S711ftioh.fldrika p. 70. I. 23.
2. Meane of courso Ihe gotra of her family by birth i .. of the maternal
nncle's got"a.
3. In. Yajn. 52 above.
4. See above Veree 10. dwijas. the twioe-born.
5.
6. Seo 32 Bom. at p. 627.
[
YtiiilavaZkyrl
Verse 53 (2)
In the explanation oE the word Asapi1Jdam it has been said that
Sapi'!4a relationship arises from particles of one body having entered
into the body either immediately or throngh transmission by descent.
But inasmuch as such a condition may hold with all and everywhere
5 in this widely expansive world
l
that has no beginning, and so there
micrht occur the fault of over-pervasion, so the Author says
'" . .
Yajfiavalkya, Verse 53 (2).
Eeyond the fifth and seventh (removed) from the
mother and the father respectively. 53.
" "
10 lY.llTAKSHARA: Mat:rto, from the mathe1' i.e, in the
mother's line, panchamadurdhvam, from the fifth, beyond; pit:rtah,
from the father, i.e., in the father's liue, sa ptamadfirdhvam from
the seventh, beyond; the sapi'!4a relationship ceases is the supplement.
Therefore, though this word sapi'!4a, although by its individual
15 force is in use everywhere, yet like the words
*Page 14. NiI'mantha
3
, Punkaja, &c., has only a restricted
application. Thus the 'six sapindas beginning
with the father { upwards) and the son and the six rest and one's

:2. i.6. the prcceding c1anse 'become, complete by taking thi, n.
to it. Thn. put, it would rend a, (il;pr.
mftfiN Jrtcfarr. i.B. .sapiuif..a relations_Lip ceases five degrees in the
mother's and seVen degrees in the father's Jine.
3. Here the Author ,tresse, the p6,ition that although hy ItB literal
interpretation t,he word sapinrf.a would have (l. very wide I it would not
be ilifficult to imagine 11 clo.iw based on sapinq.a relatioD8bip by persons who ars
Inr removed irom'each other-e.g. 40, 50; 60 deg1ees from' the common Bl108!!tor;
80mo ,portioll or whose blood will be found to flow the veins of lhe remote
deoendents. VijDllDesvnra. ,says that barf1, t
o
,,,- technical, limited significnn\l8
;.tlnehed to the word i. alone tohe taken. ! e g" B th,t not purely tho etymologimtl
(<lilrr"'), but a combi.aticn of the etymological and the technical 'en,e
iS,to be taken as 81!d, J:le "givea two inatf:!.uaes, ODe "from Vnidic
literature and another in popular use.
mean' anything which is produced by rubbing.:-( Bee Balam
hhatti p. 19211. 12-15).
lit 'produced in mud', It -generally is nsed for a lotns, or for Do :frog.
As thB words have a restricted significance on account of usage, 80 simi"
larly the ttL1thor says tho.t the word sapinc;tn. ha.s 0. significBnce.
y ]'
VerBa 53
, , ;.".;.. '. " "
of the Sapinijas.
own self the seventh. Even in the CBse of a digression! of the line,
the person from whom begins the digression of the line, taking him,
( as the first) one should count onwards as far as the seventh. Thus
everywhere should the application ( of this rule) be made. Therefore
i53
beginning from the mother and counting onwards, her father aud 5
grandfather to the fifth
2
aucestor is understood to be the from
the mother. "
Similarly beginning from the father and counting his father
and onwards to the ancestor in thesevent.h degree is understood
to be the" seventh from the father." 10
In the Bame manner "in the CBse of two sisters, or a sister and
a or a brother's daughter and father's brother, in regard to
marriage, the two being the first, from them the difference in branches
is counted ".
Although it has been stated by "The ,fifth and 15
the seventh from the mother aud the father ", and also "Going
beyond three from the mother and five from the father," by
yet these (texts) intend a prohibition as to earlier
degrees, and not with a view to reach that as the limit, and thus there
is no conflict among any Smr:tis. 20
This rule moreover is to be observed in regard to the persons
equal by caste. As for persons differing by caste there is a special rule.
As says S/ankha: <, If persons born of one are many, begotten on
different womeu of a different or the same class, they have the same
pin4a, but have different (periods of) purification; the pin4a, however, 25
recurs in the three (generations only)."
From one, such as from a or like another, born are
ekajatilZ" , born of one'. P,:ithak- < born of women belong
ing to different classes.' Pr:ithak janilZ' ',born of different women of
the same class'. They are ,ekapinqilZ', have the same i. e., are but 30
sapin4as, are s' auchI1Z" of different ( periods for) purification. '
1. or division by branches, as will necessa.rily
oocur in the case of the lines 01 two brothers or sisters in the male or female
line of ae'eent. See BalambhaHi Aebara pp. 194-195.
2. Ther is n 'mistake in the print at p. 14. 1. 5. For qilfIIT g"","'lf.it
re.a
3. ah. VII[. D.
20
iii.4
[
" Y djiiavalk:ya
VerBc 54.
( The subject of ) 'Diffel'eut purification' shall be stated in
the chapter on "Impurities." "The recurs iu the three" means
that the sapin4a relationship is only upto three genel'ations.
In thie manner where all theee (qnalifications) exist the
5 Author states an exception
ya.jiiavalkya, Verse 54.
From a great family of i3'rotriyas and even though of
established fame for ten ancestors well known, one must not
( choose) if affected by a heredItary taint. 54.
10 an ancestor is (the SBme as ) an
ancestor: By ten ancestors i.e., from the mother's side five, and
from the father's side five, are at established fame, such a family;
from that.
S'rotriyal).am, those who have studied the Vedas. The
15 word' study' is indicative of being versed in the understanding and
the stndy of the Veda5. Great being a family is a great family
i.e., rich in sons and grf1ndsons, beasts, female servants, villages &c.
From snch a one, a girl should be brought, (thns it) is ordained.
Sancharil).o roga!t, hereditary diseases; sueh as leprosy,
20 epilepsy, and the like others. Dos!ta, taint, is that which enters the
system through semen and blood. Again, neglect of duties, absence of
male issue and the like others afe stated by Manu.
1
25
If affected by these defects, even from well-known i.e.,
great families, referred to before, must not be brought.
Viramitrodaya.
Tllere one who has completed his (period of the) vow of celibacy,
and deeires for the honseholder's stage, the Author states in regard
to him
Yajiiavalkya,' Verses 52,53, 54.
30 Aviplutam, 'not swerved' i. e., 'not broken', brahmaolla"ya, 'vow
of celibacy, , of whom, such a ona, in such 8 condition. EveD ODe who
1. Oh. III. 7.
2. Vira!llitrodaya troat, Vers,s 52, 53 and 54 together.
Ydjilavalltya ]
Verses 5'2-64
Vlramltrodayn.-Choioe o.fUte b"jde.
has broken his' semen verile " but who bas performed an expiation' has
been designated as one within the vow of celibacy.
Dasa 'ten' i.e. in the mother's line five, and also in the r .. ther's
line five ancestors are well-known by fame; where, from Bnch a family.
Under the rule' of grammar viz. "In the compounds of ahitdgni 5
aud the like, the formed word may optionlly be placed first,"
the past passive participle bas been placed last. Or, by ten ance.tors
being absolntely pure and thus well-known, .
S'rotriyaru'tm 'of the Srotriyas' i.e., those wljo have studied an
entire group of the Yedic lore, and by reason ofa large family, from a big 10
family. By reason of a plenteous snpply of cow, goat, wealth, and corn,
well-known, i. e., renowned, and yet if the same from hereditary i. e.,
transmissible through the semen or blood-diseases, snch 8S leprosy,
epilepsy and such like defects, and as mentioned by Manu' viz: "One
who neglects the sacred rites, or has nO male issue born, or is devoid of 15
Vedic learning, who has a thick growth of hair au the body, or is subject
to hemorrhoide " aud the like defects; a family which has these: apart
from that. Here the expression, 'having brought' has to be taken 8S
understood; or, the ablative case is used after' dropping the affix '{;
the meaning is, 'having found (such) a family.' Striyam' woman ',i.6., 20
a maiden. Udvahet' take to wife' i. e., take by marriage. By the use
1. The lff'li'irn h.B been Bet out in the Pray.schiLt.dhy"ya,
Yerse 280. "l9'!i1rrn >rEii(i9r 'fW'[lfr g 'ilif<i,r" I '1<R 'ltiivf lJ II ,e 11
See alBoYaBieth. Oh. 23. 1. 3, Mann. XI. 118-123, Gautama Oh. 23. 17. 19.
Sankh. and Likhita, Angir;" Siindily. and a number of other Authors and Texts
cited in the on III. 280 at pp. 297-299.
A generallfl'lfu'O for breaking of the semen virile ,. will be
found in verae, 278 and 279 aud the Mitak,hora thereon.
2. II. 2. 37. The rule has been fully set out
above. Rm hOB been defined a 'iliiF.9i[. RI'll-Pa"ini I. 1. 26., The .ffixes Kta
and Ktavatu i. B. "the past paeaiv8 RDd nctive participles are called
and R!n III. 2. 102. under whiah the .ffixeB called f.iI'!I come after a verbal root,
employed with the sen'e of past time.
The affix Iota ('iii) denote, 'Btated' and the 'obje.t! ''flrR'r;;fir 1lJ9'!'l'fajr: ;,;:'
while ktavatu (iF.9i2:) is Active Partioipialoffix under theru!e :;q;jr'f;i), i .
the d and," are 011:., i .. the real affixee are" and . g. 'Fff,,-'l' +" ('l1\), ani!
'ifi'I1!::-'l'1l'fF,(; '0 aleo &c.
3. Oh. III. 7.
156
Vlramitrodaya.-Bel'rJ.ualificaliolls.
[
YdjiialJaZyka
Verses 62-54
of the word Api' even ,-it is intended that the avoidance of a family
not renowned follows by the a fortiori
'
reasoning.
Lak?ha!,yam possessing qualifications i. c., external, such aD
described by Manu' and others viz. "With a body free from defects,
5 having a gentle name, of the gait of a swan or an elepbant, with
moderate (quantity of) huir on the body und on the head, Blender teeth,
with 80ft limbs, and It deligbtful smile ", and in the text. "Having
made eight lumps &c. " according to the method stated by AS'valayana'
nnd others, possessed of unspiciouB signs of internal significance having
10 a particular invisible import.
This is only an indication. (The rule viz.) One free from inauspicious
,indications, should also be observed. As says Manll:' "One must not
marry a maiden with reddish hair, nor one who haa a redundant melDber,
nor one who i8 sickly, nor one either with no hair, or too much, nor one
15 who is garrulous, or hus red (eyes)" &c.
AnanyapUrviham 'one who has not belonged to uny other' i. c.,
either' by gilt or by enjoyment, bas not been owned by uny other man
Kantd.m. 'lovely' i. c., attractive, in short, such a one as would give
pleasure to the mind and eye of the husband. For, Apastamaba'suys
20 " One in whom the mind and the eye get fixed, will bring happiness. "
'a "o".sapi'Jda', the meaning is, not having blood
relationship with one's father. So says Manu': "One who is not"
sapi"da of the mother, nor u sagot1'iJ. of the father, such a one i8 highly
recommended to the twice-born for wedlqck und conjngal union. "
25 Pind .. , moreover, here means 'body'. Therefore, Samanah
common i: c., the same, pin<f.a directly or through degrees, is the
ing of those-these are sapi!'<f.as, thut is to say, of one's own rnce.'
Under the rule' of grammar viz.. "The living descentent of a
grnndson' &c. is called optionully a Yuvan, when a (more) senior sapinif."
1. i.e. iii'rio: i%gi'[ 1 iiiG:Wilm:
2. Oh. III. 10. 3. Gr. Sulra 1,5. 5.
4. Oh. III. 8. 5. 1. 5. 20.
8. Oh. III. 5.
,7. 1 means.fnmily. Here it indieales the rnee-linenge.
8. Pn9ini. IV. 1. 185. This is one of the eeries of sulras where Ibe
impliclltions of the word yuvcJn have been eDumerated (J.g. X iTf19frf -g9f-
(IV. 1. 163) the decendant of a grandson, or '-'IfilR '9 0l[1'1I%' IV. 1. 164, the
younger brother also when the elder is olive. Similar BrB the rules for
3l<Wr .n'l!!;!iii iii'll:{ IV. 1. 182. l'il"it, IV. 93,
-----... -.-
ytijiia'Vatkv
a
]
V,," 62-54
Vlfomltrodayn.-Bapillda relationship.
157
other than a brother is alive it means equality. Although this word
in its etymologioal signifioanoe equally indioates the eighth and fnrther
dsgrees, still it is restricted in its use as rar only os to the seventh
beginning with tbe original stook. In view of tbe interpretation of the
rule, however, there would be the colloquial (riJijlta) meaning, as there is 5
no fault of over-extension.
Nor oan there be any inoongrnity I of " marriage with one
beyond seven degrees in the father's family, that being obviated by the
oondition against belonging to the same gotra. Thus, therefore, the
term asapi!uJa in regard to its nse in oonneotion with the sapi!lijas in 10
the mother's line is to be regarded as with a purpose.
The ohief meaning, however, is here being disoussed: Thus of
the word sapi!lija, beginning from one common body, is its etymologioal
meaning, or oOlloqnial Significance oontrolled by its use. Here belong-
ing to one's family beyond seven degrees from the commen stock is 15
not intended to be indicated, as th.t would be oumbrous. Even witb a
reourrenoe of tbe etymological sense, the meaning whioh the word
carries (in nsage) is not, affeoted, as is seen in words like 1r<n;;; pankaja and
others of that type which are used by the force of their etymologioal'
sen ee. 20
In the case of the maternal unole, a sister's son, and the like,'
althongh there is sapinija relationship, there is no impurity,- hy
reaSOn of a special text.. Thus: "The sapinija relationship in the
same gotra is indeed to be known to extend to seven degrees; in a
different gotra, however, tbat should alwaye be regarded as only for 25
five degrees," this text is only intended to permit a marriage with the
sixth and tbe rest in the mother's gotra.
The text of the Brahmapurana "the sapinij,a limit of the
daughters among S8me var!",., is for three degrees" as also the text of
Vas'i!htha, viz., "Of a married woman, however, the sapinij.. limit, for 30
three degreee" is to be used in regard to impurity or affirmation.
Therefore the texts are to be understood as indioating simply that after
three degrees, UPOil the death of a daughter there wonld be no impurity
1. alTIiRr-An undesirable occurrence.
2. note above.
3, i.e. Oonnectea by decent through a woman born into the family or
married into another family, 6.g. 8. siater
1
s or daughter's 50D; or born into another
family, but married into one
7
s own family. (J,g. Mother's brothelS &0.
4. amiTr"l i, either for 3 or 10 dB!'. See YBinn. III, 1S.f,tu;i
158
Viramltrodaya.-Its emtcnt.
[
YdjnafJalkya
Verse 52-54.
of death, nor a break, and not as turning away tbe meaning of the
expresBion 8apinif,a relationBhip, for it would be in conflict witb the text
of S'ankha viz .. The 8apinif,a relations dip, however, in the CBse of all is
by the gotra for ssven degrees," and taking it as multi-significant would
5 be cumbruons also, and from the word sapinda seven generations from the:
origin is the only significance that is intended to be created.
ThuB, therefore, the text of S'atatapa viz. "After the fifth
and the Beventh degree from the mother and the father reBpeotively, the
relationBhip ceaBeB; this rule holds for all varl)as" is only a
10 repetition of what was reached by regard to its significance, and the
expreBsion 'beyond the fifth' is indicative of the eighth and ths
following.
Some, however, on the strength of this very text regard. the
degree beyond the fifth from the mother and seventh from the father,
15 as the reBult of ueoge restricted by uae.
Now, even thuB, a wife may not have the sapin4a relationBhip
with the hUB band, as there is no connection by descent from a common
ancestor. The answer is, no; upon the authority of
An abjection, the S'rutPtext: "Bones with the. bones &c." there
20 and itB anBwer. is the entering of the blood into that of the hnBband.
According to Vachaspatimis'ra
and otherB "even of their 8api"'if,as, the sapinif,a connection ie through
them only." In fact, however, there is no authority for a sapi"if,a
relationship for one beyond the Beventh degree and belonging to a family
25 other than one's own. Nor, however, would the etymological meaning
given above be of authority there, bocauBe by the force of a constant UBe,
even of one belonging to one's own family, the colloquial may be controll-
ed by the significance obtained by nsage.
If, again, it be objected that by reaBon of the text of S'iitatapa just
30 cited that BenBe hos nD BCDpe for application, it is not so, becauBe even then,
of personB belonging to different gotras the Bixth and the seventh are not
included in the 8apinif,a limit. NDt that according tD the S' astra in whom-
SDBver the word sapinif,a may be uBed, to all of them generally the
reBtrictive sense in (special) use is to be applied.
35 Or, let it be .. If it be conBidered as having a multiple meaning, it
would be cumbersDme both waYB. U Be on rare occaBions haB not the
strength to eBtabliBh it, the tAxts Df S'C;tatapa and others referred to hav-
ing been intended only for limiting the period of impurity, their object is
not for that, and lastly the constant use which iB helpful aB giving
40 Btrength, having a reference to perBons in one's own family only.
Aitore;ro Brahmano VII, 13,
Y!ljuavaikyaJ
VerB. 52 (3).
Viramltrodoyo.-Othet COliditiollll.
159
Moreover, if gotra be tbe Same as sapinq,a, it would be in confliot
with the rnle 'the sapinq,as are uterine relations,' that being explained
in the digest of Pramal1ika, as , nterus " i.e., the membership
of the family as far as seven geuerations; those of whom that exists Bre
8an(lbl}ayal} coming from the same navel or uterus. 5
And, hence, only" The sapi11q,a relationship, for all, by the gotra
is for seven generations", in this text the word Gotra is used as expres-
sive of a family and excluding another gotra.
Yaviyasim-' junior " i. e., in age, as well as in size, for Garga also
suys: "One should marry a woman who is junior by age, as well 10
as, less developed in physical form," 'not affected by
disease, 'i. e., not affected by any of the serious maladieB such aB leproBY,
epilepsy &c.
BlmUrmatim 'one having a brother' iB witb a view to obviate
the possibility of her being claimed as an appointed daughter. As BayB 15
Manu': "One, however who hus no brother, as alBa one whoBe father
is not known, a wise man mUBt not marry, for faar (laBt Bhe may be
claimed) as an appointed daugbter, or of' a sin." Therefore, even if
Oi:..e be without" brother, if tbere be no fear BB to her being an appointed
danghter, she may certainly be married. By the term 'brother' bhrlltll 20
the Bon of the father is generally comtemplated, the feBr of an appointed
daughter is diBpelled by him alone.
Asamaneti 'not common &a. '. meanB Pravara such aB
Aurva &c. Gotram Buch as Vatsa &0. is well known. Sarltanam 'common'
i. e., tbe same, are the and gotra of whom; Buch 8 one is 25
anD having the same and prava,ra. From him
born is Sarnilnilrsl1090trajil, 'born of one baving a common drs"" and
gotrtl.' One oth'er than Buch. ThiB is the meaning. .
Here, moreover, "not born from one having a common (! noli
horn from one having a common gotrll "ench implies prohibition. Since 30
G autama' has declared that "a marriage BhaH take pillce with those
1. Oh. III. 10
2. may be under.tood, as h.s baeD done by MedhB-
tithi, in two ways ;-
(1) 'iiq;r-fear of the rule as to a beiDg Bet up; Or
(2) (0) and (b) thi, is e-tplaiDed above (b) ,ince
her fBthor is not known, H may turn out thu.t she was 8 W!rtf:vn Or
otherwiBe under n aloud.
S. Oh. IV. 2.
i60
[
' YajiiGvalkya
Vcr .. 52-54
not having commOn pravara", as also on account of the statement by
Mann': "She who is not a sagotra with the father (of the groom)."
The section on the ground of sameness of pravaras, moreover, is to
be taken .iointly' by name aDd number. Thus, where One or two are
5 different there certainly is a dissimilarit.v.
Here, moreover, the prohibition about the samene,s 01 and
gotfa is in regard to the three higher cla,se" since a sildra has no
gotra &c.
Although, for Ksi,triyas and Vaisyas al,o there are no pretvaras,
10 still there the prohibition is of the got ret and prav",a only of the family
priest, since As'valayana after stating that he shall mention the of
the sacrificer' has stated that "For the Kfllatriyas and Vaisyas those
of the puroltita be the pravaras. "
Here by the expression 'asapi!,rf,fim' &c. 'not 0. sapiniJ-II.' &c.
15 'imilar rule (is indicated) as before explained. Thus, by on" who
is asapinrf,fi of the mother as also onL who is a sapinrf,fi of the father,
viz. 'not horn of one having the same ' of one born in one's family
and having the same pravalnS, of a different gotra or of the same gotra, by
'born of the same gotra' not of the same family, anl not having the same
20 parvaras, of the same gotra, of a the same family, and generally of the
same pravara, this is a prohibition. There being no fault in what Was
prohibited by one particular again being particularised by prohibiting
what was prohibited.
Thus for the prohibition of the daughter of 0. paternal Bandhu "nd 0.
25 maternal Bandhu to whom these three qualifications apply, the Author
Bays Pancllamfiditi 'Beyond the fifth &c.' Millrla!l' in the mother's line'
i.e., from the original ancestor of one's own mother, beyond the fifth, i.e.,
other than us far as the fifth, 'iu the father's line' as of the original
ancestor of the father, beyond the seventh, that is inclueive of auy one
30 other than as far as the seventh. Thus there is a prohibition even of ooe
who is one's own descendant who is eeventh from self, and even though of
a different gotr
Here, moreover, the Original stock of one is intended as being of
the same family only. Thus, the marriageablenees ie approved of law
of even one who is eixth from mother's maternal grand-father and
35 the rest, and is uot oPPQeed. The' mother' here, however, is to be
1. Dh. III. 5.
2. i D. together1 ao thllt if of the three prn.varas only Olle is similar, or of
five, only-two IltB 't!limill1t; then there would not be the objec.tion on the ground of
,., .tn.-prauara. 8 BalambhaW p. 179. 1. 11. iiig I
WR1T[ril6irif 'fl>!ir II.
._-----
Tdjiiava II,ya]
V.r ... 52-51
Vil'omitrodaya-Coltnti'1lg of the degrees.
16i
understood as one
l
whose blood has mmsed the beginning of one's own .elf,
and thereby wonld be a probibition for the daughter of the father's
mother's father. ADd thus the usage regarding the marriage of one
beyond the seventh degree from father's maternal-grand-father and
the rest, also holds good.
It should not be contended that in such a case, the sixth from
him may be one marriageable, because that has been observed. Hence,
also, the case onhe father's motber, or of llo mother, is (like) that of the
mother herself, and the sixth from these may be IDarriageable so say even
-5
the secondary followers. For avoiding these, however, the authority is 10
the nsage of the Sih!CL8 only.
Thus is the text in the Vishnu purana:' "One who is the fifth
frOID the mother's side, anu seventh from' the father's side, II house-
holder IDay IDarry such a maid an according to the rule of the law,
o King I" The ntatement in the MarkaJ;ldeya PuraJ;la' moreover viz, 10
"One may marry one Who is seventh and firth respectively from the father
and the mother" ie indeed to the same effect, since it is given as a limit
in the chapter regarding prohibition. 'After lellving" should be
underatood, and tben it should be applied.
Thus, the term 'householder' in these two texts has th.e same 20
import as thil text under consideration, and is indicative of one having a
desire to mecome a householder' after he has performed the Samavartana,
and it has alBo been so explained in the digests, BO Bay the Sftmpradftyikas.
Others, however, maintain that theBe two texts are in the nature
of an injunotive rule, their beingconBtrued as one rule by implication 25
An objection
stated
would lead to the fault of arfcrl!<ilT. Nor.hould it be
Baid that this cannot he, on the ground that marriage
haB been ordained as a rule ae a matter of option, if so
desired, as in the Cllse of a meal, as it is likely to be an
injuncti\'emle for a situation reached as part of the ( purticular ) Btage 30
of life.
Nor would there be a conflict with the text of PCL;(ldnasi viz.
"One shonld marry a maiden who has not the saIDe one should
avoid five from the mother's side, and five on the father's side," as that
text is (applicable) when an eighth and onward is not available. Or, the 35
1. i.fl, One's own mother
1
from whose womb one is born, and not any
8xtensiou'-of the teTm.
2. III. 10-23. 3.
4. after leaving or omiting the seventh find the fifth.
5. ie in antioipation of the diffioulty which might bo
suggested by the u,. of the word Irrn-' houBeholder. '
21
1fl2
" MUftksh'lirn- Gotta and name.
[
y
Verse8 c 52-54
5
'10
15
20
clause "three on the mother's side &c." hes a reference to one of the 'same
jdti, Or to marriages in the J 8ura or like forms, and they .. Iso suy, that
the avoidance of the fifth on the mother's side by a rule had the object of
Te,training alliances which wonld lead to. commixture.
Here, the text ofVya.sa: "Some do not wish for a marriage one
who has the same gotra as the mother's; he may, however, marry un-
'hesitatlOgly when the birt.h and the name are not known." 'Same gotra as
the mother's' i.e, having the .ame name as the mother's, since the word
"name' has heen mentioned in the conclnding line, after the manner of
the rule
l
stated in regard to 'the unctioned pebbles.' and since in tbe
pa,sage ' Gotra as a name' in the Amarakosa' lias been mentioned the
word Gotra as meaning a 'name', and there being no particular knowledge
about the name the ignorance of one within five degrees from birth is
dne to its absence alone. \
Sumautu: "one marrying the danghter of the (ather's sister, Or
of the maternal uncle, Or one having tbe same pravara, should perform
the CMndrdya!",' (form of) expiation; and givinK her up, should
grant her maintenance." Among the Southernere, however, the custom
of marrying the,maternal uncle's daug4ter is cert,ainlya bad custom,'
Nor it be contended, from the instance of Arjnna and others
marrying Subhadra and others and taking these as precedents, that
the above .CIl.Dnot be maintained. As in the case of oue Draupadi
1. This is called maxim by Jaimini .t 1.4: 29; <i1<\.<i!I
'Indolibtflil cases, doubts are eet.t re.t by the aid of supplementary
. passage!. Arthavada. passages ara taken a.B injunctions. And it often becomes
,difficult to determine which arthavada refers to whioh injunction. At '_times"there
ma.y be doubts'ue rngards the injunction itself'B,g. in the text a:r<fm: i:rtriNTFrr
'!lDctioned peblJles are to be put in', the question asis6s how pore these to be
by which liquid? 'rhis doubt become olvedby oonsidering the 'supplsmsntary
pa"age "iiGiT 'Ghee is teja' . A combination of the two by toking this as
,the Bupplement of the first passage yield, the re.ult that the pebble, ,are to be
. bnctioned with So in the present insta.nce 0. connection can be
between the first ,and the second line by IDkingthe word Gotra in thefiret to
mean name in the second.. . . .
2. ' Amara. Nanarttha Varga III 3-180. In the passage 'gotra as a
name f1.1so,.
3. A.-This ha, been ,et out by Yojnavalkya at III. 324
"!(ff!1lill'l; m;; I fitDir 'lq. See p. 337. See
alBa Pray.sohilta Mayukb.. Gharpure's edition page 24-25 whore the whole
,passage and -all the alternative conrSes have been given.
4., !j;U"ll,,-An illegal ussag .
YdJ.'iiav.alkya )
VCrStl8 59-53.
Vlramltrodayn-Maf6fual Un.cle's Daltg'hter.
having been married by five-wbicb iB.like tbe aotion of the GodB, theBe
cannot be followed by otherB.
Moreover by rBaBon of connection througb tbe motber, women
become nnmarriageable aB far aB the seventh, upto the fifth, of all
otherB.' "All the wives of the father are (aB) mothers, their brothers . 5
are maternal uncles, their daughters are siBters, the children of theBe are
eiBters' children, these if married, bring abont a commixture of blood;
Bimilarly, is the rnle about the teacher also." AB far "s I,he seventh'
has a referenos to the sapinq,d. through the motber on account of the
texts of Likhita and Manu.' From the text of Vyasa "lBo:" Qne 10'
who iB '" sapindd. of the mother, Bhonld be particularly avoided by the
twice-born." Brothers, the uteriue only, there alone being the force of
the word brother.
Here some say that in the word 'these' Mh. ,daughters Rlone ore
included, as the same cannot be indicated by the wor,i, apatya, child', 15
which is in the neuter' 'gender. Therefore, the clau, the children of
these are the sister's' children' is only intended to reproh"te daughter,
there is no.nbjection for a marriage with the .maternal uncle's dllugbter's
daughter. That is not BO. For the clauBe 'the children of theBe are
the eiBter's children' cannot indicate any reprobation. l'herefore. by 20
the wnrd these' their children appearing in the form of daughters,
are not intended to be referred to.
Nii.rada says:J "ThOBe who contract a marriage within ti e fifth
Or the seventh, and thoBe who have children. all theBe become degraded,
and ore equal to S'U/lra8," Gautama :' "Marringe (shall be) with thoue 25
'who have not the same pra.ora, ore beynn,t tbe Beventh among the
paternal kindred nf the. stock, and from the matornal kindred, beyoud the
'fifth." ThiB, moreover, by regard to harmony wUh other texts, hOB a
reference to the f.ther's Bide. Biji' stock' i. e., one having the seed
which hos been the COUBe of one 'B f.mily. Some interpret it to meon 30
One who the seed in the wife of' aDother.
Other auspicious indications may be gathered from ,other Smrtis ;
,these have not been written here from fear of prolixity.
1. This is the text of Snmontn. See B'l.mhhtti. p.172 II. 25-27.
2, See Mann III. 5.
3. Nat fonnd in N I1rada. A similar text however, ha.s been attributed
. to Marichi. See Balambhatti l'. 192 a 22. AlBo Bmrti Quandriki!. p. 72e,
4. Ch. IV 24.
Vlritmltrodaya-Oiher indications.
[
y 4;navaZlclla
Ver8e 55
Among these, the prohibitione suoh as 'not having the same pravra
or got,o,' and tbe like, are based upon an invisible VUrpose, and in an
infringement of these the condition of wife-bood itself doee not come into
being, tbe term' wife' like the worde 'Yapa', 'Ayabaniya' &c. being
5' expressive of a partioular sacrament having been performed, and that,
moreover" would not be properly derived in the absenoe of the oauses. .
On an infringement of the rules regarding prohibition, wbich bave
a visible purpose, however, the condition of wife-hood does certainly
come into being; but that, on "ccount of the infringement of prohibi-
10 tion, &c., there has to be an expiation only; this is to be marked.
Having tbus described the restrictive rules (Niyams) in selecting
a girl, now tbe Anthor explains tbe restrictive rules relating to the
bridegroom to wbom a girl should be given. I
ya.jiiavalkya, Verse 55.
15 The bridegroom, too, must be endowed with these quali-
fications, viz .. (he should) be of the same Val'1}a, be a learned,
man in the Vedas, one whose virile power has been carefully
examined, young, wise, and beloved of all. 55.
byth8se too, i.e, as mentioned above
20 gUJ;1airyukta!l endowed with qualifications, varo bhavati is fit to be
a bridegroom; and also be free from all the defects.
In reference to him, there is another special condition. (He
should be a) savarJ;1a, of the aame or class i.e. of a higher
class, but never of a lower class.
25 S'rotriya!l a learned man in the Vedas i,e., himself versed
in understanding and studying (tbe Vedas). Yatnata.!l, carefully i.e.,
by a special method, in virile power tested Tbe metbod,
moreover, has been pointed out by Nara.da' thus: "One whose
semen fiOlts in water and whose urine is sounding and loamy may
30 be 'regarded as having masculineness by these tokens; by the opposite,
however, to be an impotent. "
Yuva., young, nat old. Dhiman, wise, having an aocomplished
mind in regard to wOl'dly and Vaidic affairs, Janapriya!l, belo'ved
I, Oh. XII. 10. There is a difference in the text printed bere
and in tbe edition by Dr Jolly. It is tbis: '11'l'! wbere as the versioll .
ill the text is 'WII'l'! Wi'i'r 'i\oi, eto. The Vlr.mltrod.ya .Iso 'imilarly. (
Yq, notJalkya J
V6rS655
Viramltrodaya.-T6st ofViriZily.
165
of all men, i.e. for whom hy reason of B soft speech preceded by a smile
and the like causes people are actuated to feeilln intense attachment.
Viramitrodaya.
In regard to the selection of It bride, having stated a rule as aobve, 5
the Author states a rule regarding a bride-groom to whom the bride
should be given
Yiljfiavalkya, verse 55 .
. 'by these qualifications ' i. e., by all the aforestated
qualifications excepting those of being owned by another, not being
junior, and not haVing a brother. 'of the same class' i.e., not of 10
a lower "art.a. 'learned in the Vedae', this refers to the three
higher van'!a.. Yatnilditi' carefully' i. B., by the method stated by
Narada: "One whose semen fioats in water, and whose urine is sound.
ing and foamy may by these tokens be regarded as having masculineness!
hy the opposite, however, an impotent." fuvil' young' i. e., not old. 15
Dhimdn 'wise', i. B., having 8n accomplished mind in regard to worldly
and Vaidika affairs. bsloved of ail men' i. 8., for whom
a largs number of people bave intense attachment.
Here the qualifications of youth and the like are by way of praise.
Those, however, whicb import an examination as to the virility and tbe 20
like are intended as (laying down a) restrictive (rule), and thus it is a
matter of inference a, to what is imperative and what is otberwise.
Here by 'of the same class '. it has been shted that not of a
lower var1fa.
MITAKSHARA. 2
Marriage is of three kinds, as Eor sexual enjoyment, or for a
son, or for a religious purpose. Among these,
* PAGE 16. the marriage for the sake oE a son is of two kinds,
Nitya,1 and Kamya. In the Nitya marriage
for the sake of a Bon, hy the text" the bridegroom must he of the 30
1. rtm, if,'ilRr:fi and are the three msiD va.rieties of Acts. The
daily sacrifices of all kinds e. g. the hath, sandhyB.s: the fire sacrifice &0. are f.t11.
Performances which are not of daily occnrenC8, but fo.11 on special OCCa.siODS
are a.'ud nre acts undertaken for B Bpecid in, snq
not under either of the two D,bovtl atated\
166
MiUkshara-Kdmya Marriages.
[
Ydjttavalkya
, Ver.c 50.
5
same class and learned in the Vedas," it is shown that the wife 6f an
equal class is the principal.
Now with a view to mention'a 'secondary rule' with regard to
a Kltmya marriage in conjunction with a Nitya the Author says
Yajiiavalkya, Verse 56.
As to what has been said that the twice-born may
take a wife from the S'tdra, that is not approved of me,
because in her, he is.born himself. (56) .
. as to what has been said:.
I.: .
10 . viz., ,,' but for those who tbrough desire proceed (to marry again) the
following females, (chosen) according to the (direct) order (of the
are most approved." Premisingthus(and)'" For.a BrlthmaJ;l9,
&our wives, for a three, for a Vais'ya two," (and' thus),
.". to the twice-born, marriage with a S' udrB woman", yet, naitad,
15 it is not approved of Yajiiavalkyasya matam; . .'
Yasmad, because, ayam, he,the twics-born, tatra, in her,
o swayamjayate, is born himself. As says 9,' S'ruti' "A wife
becomes only then a real wife wben he is born in her again."
Here, moreover, by assigning the reRson in ber he' iii
20 'born himself," or by prohibiting a marriage with II S'{Jdrtl woman f-ar
'one' who has set about begetting a Naityalca son, there bappensto be
a permission for begetting a Kltmya son, which is secondary to the
Naityaka son,' for a BrdhmaJ;la, a and a Vais'yfi woman,
and also for a a Vais'yfi woman.
1. :;m<m.'
2. Manu Dh. VII. 12.
3. Viahnn Dh. XXIV. 1-5 .
. 4. SeeMann .& Vishnu.
5. Altaleya a Brahmmana VII. 13, 10. See Somopp. 83,
Bombay, 674. The meaning is.that tile wife ia oalled O'lff'n beoau,e he him,elf
ia born ( lin )' in her.
6. The translation is a bB.:!sd upon the rending given in other editions
e.g. in Setlur
1
s at p. 38 which is different from the one printed in this edition .
. i, at '"lilT "f 'IlWIlJ;>l
"f '19[i[,
Yd..inavalicuil]
,Versos 56.
O1Jisit1c 01l6'S Varna.
IG7
Viramitrodaya.
And thns suspecting an intensive inrTination by the twice-born for
marrying 0. SUdriL, the Author says
Yajiiavalkya, Verse. 66.
The marriage of the with; a S'lld'l'd woman as haB been 5
declared in this text: "A S'ud,'tJ, woman can be the wife of a S' 'ildrtJ,j
she and one of his own of a Vaisya; those two and one of his
own (var!'a) of 11 Kl,atriya; and these (three) and one of his own (var!'a)
for the first-born i. e., Bral;tmal)"" by Manu' and others, is not approved
<if me i. c., has not my approbation, Yasml1,t, 'heoallse', Tatra 'in her' 10
i. e., in the wife, ,Uml1, 'he' i. e., Boul of the marrying swayam
eva jl1,yate" himself is born', and does not Canse another be born.
Moreover, tbe S'ruti: "A wife becomes only then a real wife, when be
is born in her ;"gain." So Bay the Sampradayikas.
.
Olbers, however, interpret the meaning by taking jl1,yate t.o mean 15
'conceive frntus' aud that is censured vide the text of Sankha: "Even
in adversity o:S'(;drl1, IIlUst never be wedded by a twice-born; for, from one
born of her, no expiation is ordained. "
Indeed in snch a Case tbere would be a conflict with the tsxt of
Mauu and other.. We answer: No. The text of Manu conveys a rule in
Bpecial circumstances, and thus only when there is adverBity that it in to
:20
-An objection
and 0. reply.
be decided according to it. The text :under considera-
tion by an inverse order, however, even .inadversity is
intende'd to exclude a marriage with a S'adrt1. woman,
thus what has been stated in the Brajuna, "The 25
Vaisy" and S'(;dr.t1. maidens rilllBt. n.ever be married by the
twice-born (i. e., BriLl;tmaI)B); after having married 0. Bral;tmal)i, however,
afterwards he may marry (these) at times". 'At times' i.e., whsn
sn petsessioIr comes a.bont.
Some, hOwever: "Marriage is of tliree kinds (l).for ;" religious 30
purpose, (2) for progeny and (3) for amorouBpleasnres ... Among these,
"'s part. of the duties ordained for the houssholder'Band other orders,
which can be accomplished only by a wife, the one for areligioUB .:purpoBe
is only the marriage with one of his own "ar!la. That fpr progeny,
however, would be in the absence of sons from" wife of his own. varna. 35
Nitya a
n
d/i.'"t1.'nya ofhJtb kinds even with the Ilnd VaiiytL
maidens. Eveu there, in the abBence of a Kl,atriya maiden, with a
1. Obs. Ill. 13.
HiS
of wives.
[
Ydjiia.,alkya,
,Vers6 57.
Vaisyti maiden. For amorous pleasures, however, even of a S'(tdro,
maiden also, vide the Vish\lu Pura\la: "Only for amorous pleasures,
has she been mentioned for him .when oppressed by love ".
And thus, in the teAt under cousideration, for progeny, there is
5 permission for the and other maidens; of a S'(tdra, however,
there is exclusion. Of other Smrtis also will be obserred aD absence of
conftidt in pursuance of this; even thus everything is good.
It ehould not be contended that this wonld not be so becanse,
baving named the son born of a Sddra 118 P<lrasava, the Sage has thresfter
10 remarked:' "Among married wives, this rule has been ordained ".
an'd' " Of four, three, two. and one share are the sons respectively of a
", these having an application on the birth of Bans I>S the
incidental issue of a marriage etarted for amoroue pleasures.
Similarly aleo: "By plnoing a S(tdrCl on the bed, a BrClhma'IJa goes
15 on the downward path", this and similar (other) passnges are stated to be
in regard to marriages contracted with the object (of the begetting) of
sons, in pursuance of it. This, moreover, has been adjueted by the rule
that when, it is possible, one not of a lower var"a alone should be
wedded.
20
Now for one who is Btill desirous of amorous pleasures,
though he has got 1\ son, or has lost his wife and is not fit for
entering another order, hut is even anxious to rsmain in the order of
the house-holder only, the Author states the order for marriages
25 Yajiiavalkya, Verse 57.
Three, according to the, order of the Var1,!as, two,
and similarly one, respectively for a BrfJ.hma'l)a, a K,shatriya,
and a V ais' ya. For one born 80S a 8' {Jdra, one of his own
(class) is the wife. 57.
30 : According to the order of the Var1;las, for B
BrfJ.hma?}a, tisro, three, for a dwe, two, for !I
Eka, one. For !I S!udra however, swa his own alone can be a wife.
That one of his own Va1'1}a is the principal for all has indeed been
1. Yajn L 92.
2. Yaju. 1I . 12B. &. Natha -v .Ollhotala\, 3:lcBom.-L., R. lS51.
S. Yaj. I 91, 92.
-----------
YajoavaZl'1l
a
]
Vors857
VJramltrodaya.-Mio:cd Marriages.
iS9
establisbed. In the absence of the one preceding, the one that
follows takes precedence. This is also the order in regard to the
rule of begetting a soneitiler as a substitute for it (hitya) son, as also
a (KCJmya) son.
And therefore as the son of a S' {Jd1'fl woman being counted 5
as Olle among the sons and the statement of a share for him, e.g., in
passages sllch as " ...... from a BrabmaI;1a is called a M urdhavasikta "
and "among married wives, this rule has been ordained ", that refers
to the son of II person desirous of sexual enjoyment, or one who is
simply desirous of remaining in the As'rama, and begotten as 10
a necessary I result thereof.
Viramitrodaya.
When, however, one with the afore stated qualifications of one's own
var!," is not obtainable, and the first is either lost, or it has become
necessary to supsrcede her owing to want of capacity, he is not fit for
another stage of life, and then a marriage with a or other girl 15
having come to be in conrse, the Author proceeds (with a view) to
indicate the order
Yci:jiiavalkya, Verse 57.
Var1,lJ.nupMwye!,a, ' according to the order of the var!laS, i.e., to
the descending order of the var!,as, thereby in an inverse order, the 20
marriage is probibited. Yathakramam, 'respectively' i. e., for II
Brftkma!,a, three, for" Klwtriya, two, for a Vaisya, one. Swft, 'bis own'
i. e., a Sadra won an. Thns stand excluded one of a mixed class, the
exclusion of a Brftkma!,a and others having already been covered by the
(use of the) word SaDar!,a.. Sadmjanma,' for Doe born as a S'adra,' 25
i. e., of one born of one belonging to the S'udra caste. By thiB the
paras'ava' also is included.
Thus, it has been indicated that a marriage of persons bern in
and other girlB from Brllbma]:," and the rest is possible only
with girls of not a higher clasB than their mother. 30
1. is an iusspar'l.ble result inv(uin.bly connected.
It is "",11'fli1l1 ''11m:,
In Notha Ghhotalal 32 Born. L. R. 13G3 PalkO! J. refers to thiB expreB_
sian and Bays it would mea.n "does not refer to one who WM born in D. hidden
or secret manner i. e. not in lawful wedlock."
2. '11,,",,' A Bon born of Brilhma9" from a Sud,. wife. See AcMr . 01.
22
170
,;.. ;.. '" " - .
Mltakshol'U-The Brcihrna form.
MITAKSHARA.
The Author describes the forms of marriages
Yfijiiavalkya, Verse 58.
[
t
VersIJ 58.
That is called a Brahma marriage (wherein the
5 bridegroom) being invited, (the bride) is given away (to
him) bedecked aocording to the (giver's) means. The son
born of this purifies twenty-one persons in two lines. 58.
marriage is called a BrajmJ.a Vivaha
marriage, in which to a bridegroom possessing the above mentioned
10 qualifications, ahuya yatha s'aktyalankrtfi
BrlLhms mmiage kanya, diyate, being invited bededced according
defined. to the (giver's) .means the gid is given away
preceded by (the pouring of) water. The Bon
born of her ubhayata\l, in two line3, pnrifies both sides, ten with
15 the father Ilnd the rest, in the ascending line, and ten also with the
son and the rest (in the descending line) and himself, ekavims'atim,
the twenty-first, punati, purifies, provided he be of good conduct.
Viramitrodaya.
While mentioning the several kinds of marriages, the Author
20 states their characteristios by four Veraes
Yajliavalltya, Verse 58,
In which, va,ram r:1Jtllya, ' having invited the bridegroom', to him
yatM 'bedecked according to the (giver',) means " a
dams,l dlyate i. given', that. viv,tka 'marrillge' is known as the BrrMma_
25 Here Manu
'
state. a 'pecial mle: "After having hedeoked and
honoured, the gift of a daughter volnntarily after inviting (him), to one
learned in the Vedas and of good oharaoter, that is oalled the Bra1,lma
.rite." ,Baudhayana' also: "After having ascertained his knowledge
of the Vedas nnd oharaoter, where a daughter is to be given to one ob,erv-
30 ing the vow of celibaoy, that is Bdlkma." Vyasa: "H"viog dres,ed "
maiden bedecked with ornament" and going ronnd the fire, the puri6er-
throe times, hearing in mind the name"nd gotra, she should be given ;"
1. ah. III. 27.
2. I. 11'2.
Ydj"avalkya ]
Verso Sf}.
Vlramltrodaya.-Daiva and irflha.
this rite is the BrahI!la. A maiden who is donated with water, is
known to be given nnder the Brl1hma form." S'ankha and Likhita :
" Where one of' equal one of bis varzza, nod 11 learned to
a learned man gives n. maiden before tiu\t is Brahma. "
Harita. "Having bestowed a pair of cloth nccord iog to the rule", and
. a benediction, 'May you t.wo behave together according to the rules'
.. that is Brl1hma." Paithinasih, " Where a maiden is given along with
gold, it is the Brl1hma marriage." In the Brahma. Puraua: "Having
bedecked with and according to capucir,y . endowed with
wealth. "
Ubllayato 'in the mother's line as well as the father's lioe also '.
Ekavimsatim. Twenty ouo ; ten in the ascending and ten in the descend-
ing line, and oneself the twenty-first as stated by Manu'.
(j
)
10
Thus an offer of a maiden without any accompaniment' the'
marriage with one of the same is the BrMl7Ila, is the conclusion 15
reached: accompaniments, morever, such as the position of an
officiating priest, acceptanoe of money, or any binding agreement and
the like.
Yajiiavalkya, Verse 59.
(The giving away ofthe bride) to the [ltvik officiating 20
at a sacrifice (constitutes) a Daiva marriage. The giving
of the bride, after taking a pair of cows, is an
marriage. The son, born of the first marriage, purifies
fourteen generations, and that born of the second, six. 59.
Mitahshara:--That is u Daiva marriage,' where during 25
the COUrSe of performance of a sac1'ifice, the bride being bedecked
according to capacity is given to the !ltvik.
Where, [however, a pair of cattle' beiug takeu (from the
bridegroom) the girl is given, it is form of marriage.
1. 111.37.
2. :a-cnf4- Oondition, enoumbrance &0.
3. Seo Manu Oh. III. 28.
4. Manu say. a pair or two of bovine G.ttle ''1* 1;, 91
Dh. III 29,
172
Virawitrodnyn.-RtJ8vlt oj these.
(
Ydjiiavalkya
VerBe 59.
Prathamajap., the son born of the first, i.e., the son of the
Daiva marriage, purifies fourteen generations,' seven ascending and
seven desending.
Uttarajap., the son born of the second, i.e., from the
5 marriage, purifies six, three ascending and three desendillg.
Viramitrodaya.
{UVijB, 'to the J;tt.vik' i. e., to the one who performs a sacrifice.
At the time of giving the on account of the pleasure prod'uced
by the skill in perfnrmiug the duties, of the where a girl is
bestowed, that marriage is Daiva. That Baudhayana' says: "While
10 the are being distributed, where witbin the sacrific;"l
enclosure ...... to tbe Rtvik, that is the Daiva." Rarita also: "Within
the sacrificial having given a pair of cows, that is the Daiva ".
'Within the sacrificial enclosure', i. e., in a part of the sacrificial
enclosure. Here the pair of the cow is of one's own that h". been
15 stated to be given to the bridegroom. This (form of) marriage, by
reason of a conllitioD attaching to it, is inferior to the (form),
and there is difference also.
Where, after taking a pair of cows from the bridegroom, the bride
is offered to him also thiB (from of) marriage is (known as) as
20 So also Devala: "Where there is an offer of the bride along with
( the receipt of) " pair of cows, and to one who is well disoiplined, and
who is not of the same gotra, that I.he sages have known "s the ".
, A pair of cows is to be given' by way of to the bride-groom
is the opinion of Some.
25 " It shonld be given as Kanyd,.dkana to her" i, the opinion Of
Kalpataru. For this' only is the pair of cows to be accepted from
t.be bride-groom and not 0.8 the bride.price, vide the following text Of
Devala after stat.ing the; fonr viz. and the rest: "The four
(forms of) marriages which are Bolemnised hy the offer of water, are
30 according to low ; being withont the hride-price anI fit for the Brahm.,,"
and the redeem the families of both ".
Manu:' "Having taken a pair or two of cows from the bride-
groom according to dka.1l1U, tbe bestowing of the brille according to the
rite', is known as the form (of marriage). "
1. M"DU Oh. Ill; 38.
2. Dharma Butra 1. 11'57.
3. l. 8. as q;i=lfltr-f-The maiden's property and not as n. bride.-rril!e.
4. Oh. III 29.


---- ---- -----
l'djfiatJalkYfrJ
Verse 60. j
Mltnkshnrn,-- Prdjdpatya.
173
Here, the Bon born of the first i. e., the ieBue of the Diva
( form of) marriage purifies, seven generatiollB in the ascendant and
Beven in the deecending line; one born of the latter i. 8., of the Arsha
form of marriage parifies three in the ascending and three in I'he
descending line, and himself aleo, t.he expression 'along with his own ,5
. self' which is used hereafter by the Author, having a connection
. here alBo.
The Author now gives the definition of the Pl'tl.jtl.patya form
of marriage
Yajiiavalkya, Verse SO.
Where (the daughter) is given to a supplica.nt
(bride-groom) by saying to the couple" May both of you
perform together your duties," that is Kaya marriage.
The son born of her purifies six generations on ea.ch
side, together with himself. 60.
dharmam chara.tam, may both of
" Paere 16
o
you pm/orm together you,' duties, after having
pronounced,' this undertaking to the couple with
the text. The gift of a daughter is the Kaya,
or Frajapatya' form of marriage. Tajjajl, a son born of such
a marriage purifies six ascendants, and six descendants, along with
himself, and thus thirteen generations.
1. Note the following of 1I1odhatithi on I
I'!Il "1M "I ",Ii'! "I flF'lill''ffiGilfilfi'rillS1'lI I '1",,[ "fll",iiig; cr,1
....... ,,-............. .................
l!'-'l!I'l'! qillff ll"'" i'J'\l'!l'l!""llIl'7l:
Q
""'f'('l1'l 1'1'1lii"'l(o <1\';1" """ <lg'"",!"", 'l"ifl'!'l ",,"HGlcr
This is a form in which the iather ag1'{Jc8 to give his dBughter in marriage to one
who uudertakes to treat her on II footing of equality, Ilnd referring to Gauta'71Ja's
text viz !!1:;;ltfiIr 'l"if1'!1! <n:crl(i'tr'il (IV 5) he remorka t,h.\ by the uae of the word B'I iti,
pointed out that this understanding iB ho be treated as binding
l/i!tmoJi
On this Vis!.wupa a.dds : feferring to Gnutama rir.,-qstr: m::rrrrrilt
<l1'lIOlll1l:,l/3i1'lrif: "'II""': I <I 'f-lq;fc[lm l/1:;;1<fi'!l: 1 'l"i "lIN" l[il!WfI'f1 'f"f1'lI'!Rlii: I
10
15
20
174
Mltnksllorn.-.Aaura etc,
Viramitrodaya.
Yaji'iavalkya, Verse 60.
[
Yfijnavalkya
Vers! 60-01.
"Where after pronouncing the clause" may you hoth act accord-
ing to 'aw t.he he,towa' of I;be hride is accompanied bv n binding agree-
5 rnent, thf!t (form) iA J(ttya or Prajap.t,Ya. In the Brahma moreover there
is an ahsence or 8 bind.ing under any agreement, ttJere is no ftl,ult of
ultra pervasion. So "'>0 Devala, "With the object of secnring tbe per-
formance of'religious acte by tbe two togetber the marriage under a
binding agref1meot of n. dn.lJlsel after being bedecked with ornaments, is
10 the Prajapatya (form of marril1ge)."
Ite iSlme i.e. a child born at' a Prajapatya (form of) marriage, six
ascendants, six tissceUdl111tA and one's awu self thus thirteen generations,
it purifies. fbis is the mcaning.
According to some the reading 'six of the family' is considered to
15 be bett,er. In tbat, view the me.uing is that three ascendants, three
descendants and one'. self thus seven wonld be the meaning.
lIUTAKSHARA.
The characteristics of the forms of marriages, viz.,'" ABura,"
';Gandharva," and others.
20 Verse 61.
The Asura by the acceptance of money ; the Gilndharva
by mutual consent; the by waging war and
forcibly taking; Pais'ilcha' by deceit (practised) upon the
girl.-51.
1. See Manu III 3134.
2. Referring to this form and its description in Manu
l
Vis/varupa
observes that by the use of the expression iJqTfq-;; in III. 34, Bome sn.y i. e. by
embrtloe eto., but that should not be accepted. He adds it is to take the
ordinary meaning. By ?qq!}TFfiiIR: Vasistha also has conveyed the
same meaning., Note the following observations at the end of his oommentary in
connection with these marriages, as they arB remarkably useful in locnting theSe
local ",age, among ,everal tribOB. Bay. he (p. 68) 31";{I 'f'!'!"f!: 1 ,.'1_1 oi"l9'i: I
'iR1;rili: <11019101'1><9" 1 ifll't'll: 1 "'['!q;{'<frI1! {I<1<1: 1 if!I'I Oi'I>I: 1 ....... ..
mI'f'I'\: fq'ITT'!r: 1 "'it: <[;II'!: I ,,<f;rerf'lf 1 3l1!l,lq'/ef i1 '1"1IM'II;[ iflmn'f_
"if I See also the remarks of IIfddhal,ilni at pages 206,
207 where at lines 16-17 he concludes tbu", lHBlc<Wil"'ll:
<'fRIll'" l(iflq'l'll>\: 1 v nsi,hlha and Baudhnynn reeo.
mmend the marriages of 8 girl forcibly taken nwny a.lld dtflowHEd Eft')1i:pllgrfl
ij1r<lji; 'I \'i;;;m \ <WII,'i'r 191'i90<!1 '!'ifl ","!I ,,'19 <II , See al,o Manu III. 39 regarding
. the n.ptnBs9 of theBe iorms for th(l sBvanl varone their excellence and low
Gharacter III. 2t
Ydjilflvallcya ]
Vcrso 64.
Mitakshara-Th8if' OharacttlrisiicB.
175
JJlIITAKSHARA.
The Asura' marriage, moreover, is dravil!.adanat by tlte
acoeptanoe of money; the Gandharva rnnrriage, however, takes place
through the mutual love ot the parties. Th" form is by
'. making war and carrying away (the girl); the Pais/acha marriage' 5
is Kanyakachhaliit by a deceit (practised) "pon the gi1'1, t'iz
deceitfnlly and frandulently while in sleep or similar a condition i.e.
carrying away the girl.
Viramitrodaya.
Yiijiiavalkya Verse 61.
Where a damsel is given by taking money in addition to the pair
of coWs aforest.ated I.hat marriage is AS1l1'a. It; should not be supposed
that payment of money by the bridegroom and it.s acceptance by the

giver of the bride has been stateli for the Ar8ha and the A8ura
marriages.
In that way there wonld come to be a saie and purchase of the
bride. As says "If, after making a bargain, she is
purchl1sed, that is called the MllnuluJ,. Therefore, to the possession
10
15
of the daughter, a chariot, in addition and", hundred (cows) should be
given, from this passage purchase here is known." Aft'sr a 20
bargain., i.e. after negotiating a r.rans3.ct.ion favourable for a sale" Where
of Buch " one's marriageable daughter is purchased by money, that
marriage is mdnwJka i.e. Asura.
1. A.. Tho gist of the Asura form of marriage is the receipt and
aooeptanoe of money. The word JiH.ti includes paternal and matflrnnl relations
as well. Tho Bub1!tance of the trausaetion makes it not n glft, but a sale of the
girl. The mODey received is. what is called the brid5-p,ice-whichiB the ee8ssntial
element of the Asura form. See C}mnilal v, Szw:jaram 33 Born. 433; 439.
Bai RamkD1'8 VB. Jamnaa.as 37 Born. 18, and Salubai VB. KC8ham'uD 56 Born. 71.
2. This refers to n. custom arooDE; people known BS a Pisllchn8.
The custom among the gypsies anq. sevBml ot.4.er communities of forcibly
or deceitfully tliking aWI1Y a bride is evidenced even now by corresponding forms
still prevailing among ths96. lJ.'he wdl-Imowu leg,.'nd about the Rapa 0/ the
Savants in the ellrly 01; Rome may also be noted in this connection.
3. See VIlBist1).D. DhnYllID Butra I, 35-36, See Apnstnmho. II} 6.14-11
where the same passage has been quoted. The quotation is hom the Taittiriyn.
See Dext page.
1'76
Viramitrodnya,-Is Asul'a a sale
In this way there would be a conflict with;the text of K1I!yapa and
others, for: "When a is purchased by wealth, she is not
regarded in law as a palni, she is of no use for any rite to the Gods, nor
is one for the man; KaB'yapa called her a dilsi."
5 Apastamba: "Gift and a trousaction of sale of a child has been
ordained.' Not for n daughter should a fatber knowing the 1o,w accept.
I1S sulka (bride-price) evon a" atom. By accepting the Sulka (bride-price)
through covetousneBB. a man incurs tbe sin of selling bovine' produrts
Not even It sudra must accept giving away the
10 daughter. Iudeed by accopting the !;ul1,a he makos a cavort sale of the
daughter.' ,
This.' even. is not to be fOllnd in the vegetable kinds or even
in regenerations even before that viz the sin of selling away a daugbter
for a price designated as
16 " In the form of marriage, a pair of cows is the Sulha,
so say Borne; but [,hat is certainly nntrue. Whether even it be small, or
great, to that extent it is n sale.
KaB'yapa: "Those who being infatuated by avarice give away
their danghter for a bride-price-S"lha.-these siufnl ones, 8S the vendors
20 of their own selves are perlJetratorB of a heinouBcrime, fall h:.to a
dreadful hell and also deetroy their faimly to the seventh degree."
Oontinued from page 175.
Samhita 13-7. 'II ifn'ri I the passage in Apastamba run, thus-l'i41@
fJ;1o'i:,i;; ifT;f 'h1<>i I 'ipi I "",I "'>rn"f-
<W"fIl'T1'T 1FF": I On thi' in tbe ao9ffi observes thu'.11<!lIl 'filIi! 'f'ill>l I
'I 'If(! cr:'Ii 1'il91tl'fil;<rT'lf "''ffl<'f' if;l'lit tr
'llN'!'P'l'i9!!fmlq;lI'rr.l and at the end he 'P'I>f'l1ll1'fi'l'<'f
or i9<:1ir' .''it'! See also ql"q;"Ji!l@ I 8-18
and B&nkhyAna Gr. S. I 14.
1. leNr'l'f i. i, permitted by the law. But that is under certain
ciroumstanoeB and not absolntely. Ordinarly he is not allowed to !lell a child Sea
Yujn. II 175, nnd Norada IV S. and tbefollowing text of IDityayana ,eferrerd to
in Apararku at p. 779.
f1i;p>i qlof "I or 'ii'lr: I qltIT' trffi;rl1:R'f ii itffllro: 11
3l1"''l'W, 11 "'<fsi[ 'IIi[ 19;p;:r '['I'll I 3l"l'l1 'I o:;9i'f'l ;;I" 'il,,"I9RlIl'!! 11
90 01'0 B,baspati, quoted next pt. p. 779.
2, ie ODe of the tfrnq:;[s to sell cow's milk.
S. '!i'til'<1'lmrifc9 Gi'l!(j' I ffi'l'mr'l
This verse is not fonnd in the public copy.
---- --

YIl'a nd trodayn.- G-andharva.
Here in such a transaction, accceptance of money for ths girl is not
wrong; acceptance, however, for ooe's own sake is wrong, and also that
a marri.ge does not come about; so they say. That has also heen said.
For Manu': " In the case of those for whom the relatives do not accept
a Sulka, that transaction is not a sale; (in such a case) the gift is only a 5
token of respect and of kindness towards the maidens." A'nrsa'.'sya",
, kindness' i. e. affection.
pasta.mba' also: "In a marriage, a gift to the possessor of
the daughter is optional and is regarded as for a religious purpose. To
the pos,essor of the daughter, a chariot and in addition a hundred caws 10
sbould be given. That would create (the statns) of a couple. In regard
to her the word sale is only indicative of praise, for the conneotion is
according to law. " Kamya 'optional,' i.e. the of a desire actuated
by affection. 'A cbariot and a hundred' i. e. a hundred of cows plus a
chariot. 'Oreate a couple' i. e. make them a couple, viz: produce tbe 15
. relationship of hnsband and wife. This construction is poetic.
Gandharva. The meaniug is that where the bride and the
bridegroom mutually bind themselves thus' you are my husband' 'you
are my wife. ' anet a marriage takes plaoe independently of a gift to be
made by the father &c. tbat marriage is the Gdndh"rva. So also Ma.nu': 20
"The reciprocal oonnection of the bride and the bride-groom with mutual
desire is the marriage denominated Gilndh"rva, oontracted for the
. purpose of amorous embraces, and proceeding from sensual inolination,"
Sa1Jyoga(, ' Oonnection' i. e. company together. Thus, moreover, the
8wl1y"",wara' is also a Gilndltarva (form of) marriage 25
nere also, is the nuptial with Vedic ritual': vide the follOWing
text,' "In marriages under the Gilndharvrr. and other (forms) the nuptial
rite is intended to be psformed by the member. of the three Var!,,,. by an
1. bh. III. 54.
2. II. 6, 14. 11.
B. Dh. III. 32.
4. Where the bride ;.lect, the btidegroom.
5. 8.e II p. 157. "'I mrwtrii'ilttlIJffllT9TiQ:mr'll"
<'9.m,;Hri\fulfT>i;o;fi"" I ""Iii! ,;fTlOlffi''''i'r;- i!>ir "f "
. "",:11. 8.e al,o 87 II. 1-5.
6. Of Devala, .id. note above.
23

[
YdjnaUQUaya
Verse 61
agreemeat in the preeence o!'the fire. Hence also has been narrnted in
traditions the marriage ceremony of u'1M1 and Aniruddha.
Yuddhe 'By waging war' is indicative of use of force, since Mann'
has observed: "ForCibly carrying away the b,ide is described as the
5 form (of marriage)". Therefore the result is that where the
bride is carried away forcibly after overpowering the bride's party,
that is the form (of marriage),
The (form of) marriage which tekes place by deceiving the bride
to be married, is known as the Pais'ile!!a. Manu' describes the
10 deception "Where the bridegroom secretly embraces the bride when
she is either fast asleep, or fluBhed with intoxicants, or disordered in her
intellect, that most sinful among the (forms of) marriages is (known
as) the Pais'ilcka." secretly embraoes,' i. e., uses
her, embraces etc, and not carnally consummates, as when sO deflowered,
15 there would faU about the impossibility of theritnal of the acceptance
of the hand afterwards.
The ritual, moreover, has been statsd in theiBajlVFcha
thus: "In marriages of the Bral;tma, Daiva, and the Prajapatya
forms, the experts in sacrifices bave prescribed the oblation to the fire
20 flrst, and the rite of ma.rriage has been stated to be afterwards.
"For marriages of the Gftndharva, Asura, and the Pais'acha
forms, as also that which is (known as) the the marriage is
first for these, and the homa has been ordained afterwards."
In regard to these marriages, what are the duties, and what are
25 as a dereliction of duties, and in reference to which Varl)a ?
So Manu' says in this connection: "The firBtsix in the order (of their
enumeration) one may know, are lawful for a Vipru, the four last for
a for the Vaiayas and Sudras, the same four excepting
the (23), The sages know the first four to be approved for a
1.. Ukha ar Usha Was the dap.ghter of the great demon BaI;1a.aura
o
.A.nirnddh. was the Bon 01 Pradyumna the Bon or Sh"'i Krsh!/>a from his eldest
wife Rukmi'{l.i. rJkha and. A"j,'uddha were Bellretly m!l.rJ'ied under the Gandharva
form by mutual enoice. Rer father Bri'{basltra ha.ving comB to know of this put
A7ii1'uddha in prison, Shl'!'i- Krishna marched out in ba.ttle and Bana.sum wa.s
killed. See MoM Bharata, SabM Parvo Dh. 60. BhOgavatrt X. 62. Hari
Vana,'. 11. 11B, Vi,h!/>u Puran. V. 32.
2, Dh, III. 33.
3. Dh. III. 34.
4. dh. Ill. 23-26. These verses evidenCe a conflict of opinion as
tsgards the validity of the eightforms of the marriages.
Y dFwaalk
Y
.]
Ver86 (Jl.
179
Brll.l,lmalfs, one viz the for a and the Asum for the
Yaisy. and the Sudra (24). Of the five, however, three are declared
to be lawful, and two unlawful. The Paisll,oha and the A,ura must never
be performed (25). Whether separate or mixed, I the two (forms of)
marriages mentioned before, viz. the Gll,ndharva and the are 5
deolared to be lawful for a (26)".
In the order, i.e., in the order of their enumeration, the first
ones. The last i.e. those enumerated last. Eveu among those
ordained, the Author mentions those which are approved. ' Fonr
&c.' Vide this text of Baudhayana' "The B'fihma, Daiva, 10
and Pr1Ljilpatya are approved for a Brll.bmalfa. Even among thess the
one prior, in the enumeration, is more proper. U
Moreover the GiLndbarva is unopposed to law. The Asura, is (one
of the) ordained, and prohibited; and 80 should be performed in the
absence of the 'five. The and the Pais'lI.cha, morever, are very ]5
much prohibited. For a however, the is approved.
The Arsha, E'riljapatya, and Gandhana are unoppoeed to law. The
Asura the Paisacha being ordained and prohibited, may be resorted
to in adversity; there even when the Aeura is possible the Paisacha is to
be the last. 20
The Brahm. and the Daiva are not possible; since in the
passage' "for those who are Br1Ll,lmalfs, this always is the law. 0
Yudhishthira," a restritive rule has been stated in the Bharata in
connection with the Brahm.; and for the Daiva, the officiating priest i8
contemplated, but that is not so in the case of a 25
For a Vaisya, however, the Asura is approved. The
Prajapatya and Gandharva are nnopposed to law. In their absence
the vide this text of Paiihinasi: "The Gandharva. and the
Asnra for a the Rabba.a for a Vais'ya, and tho Paisacha for 1\
SUdra." The Paisucha, however, in the caBeof extreme advsrsity, and the 30
Bral,lma and the Daiva arB quite impossible. For a Sudra moreover, there
is no (form of) marriage. The rest, like the YaiSya. The use of
" Eva" is indicative ofuniformity.
1. fijsjjl i. D. first [L mutua.l understanding, another a carrying away by
force, as was the eaBe in the marriage of and 'e1>OT j or firet ca.rrying away,
and then an nnderstanding.
2. Seo Dharm.,utra, I. 11-10.
3. Mahabhfirat. XIII. 79. 1-15.
180
Vlromitrodnyn.-A ruIn.

[
Ydjiiavatkya
Verse 62.
The Author now describes the special rules the ceremonies)
to be observed in marrying girls of the same or of different Varr;tus:
YAJNAVALKYA Verse 62.
5 The hand should be taken for girls of the same class.
The girl should hold an arrow, the Vai5'ya should
take up a goad in a marriage, however, with one of a higher
class. 62.
MITAKSHARA :-SavarJ:lasu, in marrying a girl of one'8
10 Own class, in of the rules of one's own pal).ireva,
only the hand, should be taken. A girl S'a.ram
should hold an arrow, a Vais'ya girl pratodam adadyat
8hould hold a goad in her marriage with a person of a higher olass.
A S'udri1 girl moreover should take hold of the end of a
15 garment. As it has been said by Manu':-" The hem of the
(bridegroom's) garment should be taken hold of by a S'udra girl
marrying one of a higher class. "
Viramitrodaya.
The Author mentions a special rule in regard to the marriage of a
20 girl of the same Var"a &c.
Yajfiavalkya, Verss 62.
When women of the same are being taken in marriage, the
hand should beaccepte,l by (member. of) all the V'1f1).1S. In a m.rriage with
one of the fi"t-born i. 8. ofthe higheet vaTl).', tiI" a brid" sbould
25 t.ke hold of an arrow held in part by the brirle-groom, while
dams,l should Similarly take a goad, these alone being regarded as in [,be
place of' t,he hand for an acceptolDce by the The mnrrige
with a 13ft Ira womao, however, hae alrearly been probibitedhy tbe Author,
and hilS DOt been 8f't out in the prsfient CDu,text. It bas, howflver, been
30 ohserved by Manu
'
: "The end of tbe cloth shonld be taken by B'illr
. woma.n in l\ marriage with the highest."

The Author now states the order of persons authorised to gi ve
a girl in marriage
1. Oh. III. 41,
--- -- .
Ydjanvalkya ]
Vers8s 63-64.
YAJNAVALKYA, Verses 63,64.
181
The Father, the grand-father, the brother, the
Sakulyas (kinSmen) and also the mother are each entitled
to give a girl in marriage If the first have perished,
the ne;x:t if in a normal condition, or the one next
( and so) on. (63).
By not giving he incurs the sin of phcetecide at each
period; in the absence, however, of persons who can gille,
the girl herself may select an eligible bridegroom. (64.)
Among these i. e. the father etc., in the
absence oE those mentioned first, those mentioned next 8re entitled
to gi ve away the girll. Prakrtisthaschet, provided he be in a normal
condition i.e., iE he has no deEects like madness etc. ThereEore, one who
is entitled to give, aprayachchp.an bhrfina-hatyamrtavrtava-
pnoti (and iE) does .not give, ineurs the sin of phmticide at each period.
This, however, is to be understood iu the case where the bride
groom with the aEore-mentioned qualifications is available.
When, moreover, there are no persons (qualified) to give,then
Kanyeva, the girl even, may elect gamyam, an elipible i. e. one
whom she can legally wed and who possesses the aforementioned
qualities, varam, a bridegroom, she may herself select.
Viramltrodaya
Yajiiavalkya, Verses 63, 64.
P(trvanase, 'if the firBt hllve perished,' i. e. if those mentioaed
before are not available. Pmkrtistha, 'in a normal condition' i. e.
free from the incapacity of rna,iness or a degradation' etc. Here,
the fl1th.r, t.he p'tt,ern"l g'.ad-father, the brother, a 8almiya or kinsman,
the mat.erDlIl grand-father, and the mother are entitled togive away a girl
(in marria.ge).
Alt.hough irorn the text of the Vishllu Puralla viz, 'In the
ahRbncA of t.hP. nnR ITIPflt,jonl'Hi bflfnrA t.hA fl,e \"IX I!.tler &c.,' eVAn when
1. W uen gllf1rdiaD:; are Ilppui. ted for the 1 .... :JSOn and the property of
a minor, tbe court has no powar to force upon the minor against her will, and
against the witlhes of thfi guardian of tbe pareon-a bridegroom: selec.ted by the
guudian of property. See also Ha.rada Oh. XII 2022 also Vishnu and Brn;ti
Ohandrikl!. p. 84. sud the Cnfl.flS at Rangrmaiki Ammnl VS. Ramanuja 35 Maq. 728;
Bat' Ramkol'll vs. Jamnadas 37 Born. 18. Salubf!i vs. Ke9hnv 56 Born. 71"
2: OO'lf Buch as from apostncy etc.
182
Vlramltrodoyn.-Who can give away a girl?
[
YrljilavaZltya
VerGes 63-64.
the mother be living, the right of the maternal grandfather to give is
inferroble acoording to the wording of the text, still, according to
aotual practice, any other Sakulya, being likely to be argned into a 'prior
place, under the word 'prior' in the text of Vish\lu Pura\la: "In the absenoe
5 of the mother, the right of the maternal grandfather would" ariBe; SO
holds the Ratnakara.
In the Halayudha Nibandha the teKt of 'Let the father
himself give the maiden daughter, or the brotber with the authority
of the father, or the maternal (paternal v.l). grandfather, or al80 the
10 maternal unole, or a Bakulya' or a Ba"dl,ava. The motber, moreover,
in the absenoe of all, provided 8he is in a normal oondition". Here also
it shonld be remembered that under the same reasoning as stated before,
the father, hrother, and the sakulyas alone are intended to be indioated
by the word 'ali'.
15 Katyayana:" The father himself alone should give his a"rasa
daughter; failing (him), tuen own btlndhavas; aud one other than
that, the maternal grandfather, or the mother, a lawfully born daughter."
Tatonyam, 'other than that' i. e. other than the au?'asi daughter. Here,
moreover, it is not intended that the mother can in no oaRe give an aura8i
20 daughter. For, He him8elf says: "When the adult kinsmen are
engaged in proper dutie" or in a journey, the mother, on Buch an
oooasion, may give even an amosi daughter ". Samaye,' on B)lch an
ocoasion', i. e. time proper for giving away" maiden daughter.
Apraya9lp;1;han, 'if he 'do not give' i. e. One entitled to give away
25 a maiden, at the time proper for giving her away, not giving her. The
meaning is that at each period of her menstruation, he inonrs in entirety
the sin equal to the sin produced by a brallmiaide.
As for the text of -Manu :' "Better may the maiden remain at
home upto her death even if menstruated; but he must never give
30 her on any account to one devoid of qualifications ", that is intended
only for stating that when" bridegroom wtih good qualities is available, a
maiden must never be given to cne devoid of qualities, and not BS
conveying a literal meaning, jnst as in "Better eat poison, but never
1. See Narada Sm,tl Oh. XII. 2021 wher, instead of 'flill'lif it is
l'lmllil which appears to be proper and correot, The manu8cript., hOB that reading.
2. The two terms and 9T;:'<t9 plo.oed juxtapositionally bring out the
distinotion clearly. Both are di,t.nt rel.tion8, indioated by the group'
A Sakulya is au agnatic rela.tion, while a. Banclhava is B cognate. '
q. Oh IX.
Ydjnavalkya ]
Vers8s63-(J4 .
Viramltrodayn.-Girl ?nay select her8t-i/.
iSS
t .. t this man's home." The word kt!mam 'better' is to be taken in
,nsonance with the context of the pass"ge. It wonld also be in eonaiet
lith various Smrti texts such as this of Yama : "To a bridegroom endowed
one may give even a nagnika maiden aocorJing to
'apaeity ; but not so to one devoid of qualities; nor should one obstruct 5
me who has menstrnated ".
When moreover, there is an absence of those entiLled to give as
IforestlLted, then the maiden herself should choose a bridegroom as her
lUsband who is gamya 'eligible' i.e. not ofnlower and free from the
lefects of degrodation &c. Some SIlY that this, however, is only before 10
the appearance of the menses.
Others nlaintain that just like one whose father is living, the
right of choosing herself exists in favour of one who has none (qnalified)
to give within three periods of menstruation.
Vih,pu' : '''Only after three periods of menstruation a maiden 15
shonld herself ahoDse a bridegroom; after three periods are passed,
she always acquires power over her.elf. "
Baudhayana' "For three years after menstrnation may a
maiden await the father's order; thereafter, in the fonrth year, however,
she should seoure a husband equal in rank. If one equal be not available, 20
she may even resort to one devoid of (the necessary) qua.lifications. "
This, even when the giving aWIlY of a bride has not been possible
by some reason or other in spite of the efforts of the father and the reBt.
The text of Vishun, however, is to be held applicable even when a
suitable bridegroom as aforeBtated is available, and the girl is not given 25
owing to neglect &c., Thus there is no confliot.
In this respect Nar"da' states It special rule " When,
however, there is no one, the maiden should approach the king; under
his authorit,y should choose It bridegroom, and after an inquiry aboat him,
should herself wed him. " 30

Punishment for taking away a girl. ,
1. A maiden who haB not menstrnated. Mark the iollo:wing text
llOting the several term. indicative of the stages. 'f"'llr lIi'n{\ iiIfI i1 'frn'IiT'fT'Ti!I;flrr.
Amara Rda. II. 6-B.
2. Oh, XXIV. 40.
3. Dharma Bu.tra IV 1-15.16.
4. Oh
i
XII. 22.
184
YAJNAVALKYf\, Verse 65.
. [- y d.1flavai'cya
Vet:a865.
Once is a, ma,iden given a,wa,y;' he who ta,kes her
a,way is to be punished like a, thief. Even when
given, he ma,y ta,ke her bake if a, better bridegroom
5 comes up, (65 )
ka,nya -prdaiya,te: 'Once only
is a. maiden given' is the rnle of the S'astra Therefore after giving
her away, one taking her back is punishable like a thief.
Thus to this prohibition whicb comes to be universal the
10 Author states an exception. If, as compared with the first
bridegroom, a better i.e. more highly endowed with knowledge,
high parentage, arrives, and the first alw is tainted with sin or is of
bad conduce, then even though given away, one may lake hack. This
however, is to be understood (to be) before (the completion of) the
15 Seventh Step ( (65.)
20
Viramitrodaya.
For tbose entitled to give a girl in marriage, it is wrong not to
give ber away, at tbe proper time; similarly also after having offered, to
take her back; ao the Author say
Yajiiavalkya, 65 (1).

'A maiden is only once given' away is t.he sense of the S'ast"a,
as it has been stated by Manu' Narada, Brhaspati and
"Once does a share fall ant, Once is B. damsel given away (in marriage),
once does one say 'I shall give'. These are the three 'olles' for the
25 good," Therefore having given her to one bride-groom, one who takes
her away with the object of giving to another, should be punished
like a thief.
80
If, however, only a verbal gift has been made, the Auother stlltes
a special rule.
Ycijiiava1kYa Verse 65 (2).
Dattan!, ' given' i. e. promised to be given. As compared with
the first bride-groom S,.eyt1n, ' better' i. e. superior by education, family
&c., Avrajet 'oomes up' i. e, accepts the bride for marriage.
In this connection, moreover, Narada
j
states "This rule has
35 been ordained in (regard to) the five forms of marriages viz. the and
1. N.nd. Oh. XII 28, Manu Oh IX 47.
2. Oh XII, 29, .
.
-j
-
of dejectfJ . 185
. other forms. The giving away (of the bride) by regord to qualifications
may be allowed in the three (forms) 01' the Asura and the rest."
'This rule' i. e. the prohibition of 11 rescision when Once promised
to he given. Hence, some one holds that even for bestowing npon a
bridegroom endowed with better qualities, in the Brahm. and tbe like 5
(forms of) marriages, a girl mnst not be taken back. The Autbor of the
Ratnakara, however, interprets 'This rule' as meaning, 'the
rule regarding the giving of" girl (only) once.' That, however, does
not hold in the Asura, and forms of marriages
under which, they say, that even a girl when married, if a bridegroom 10
with qualities be available, a marriage again does not involve a Bin.
*Page 17
Yajiiavalkya, Vel'se 66.
One, who without mentioning her defect gives, Shall
be punished with the Uttama Sahasa, and he also who
a,bandons one who is without a defect; one, however, who 15
falsely blames a girl shall be punished with a hundred. 66.
He, moreover, dohamanakhyaya with-
out mentioning the defects which could he seen by the eye, gives away.
a maiden, Buch a oue, uttama sahasam dal1dyat shall be pllnished
with the Uttama 8dhasa. The Uttama Si1hasa will be described' later 20
on. tu, a gi1'1 withollt a deject, howevM', one, having
promised to marry, tyajan abandons is pnnishable also with the
Uttama 8dhasa.
He, moreover, who. even before marriage, through malice &c.
maligns a girl with defects such as a protracted disease and the like, 25
which as a fact do not exist, is to be punished with a hundred pa1}aS
to be hereafter'.
Viramitrodaya.
Yaji'ianvalkya, Verse 66.
If one giving a girl, knowing II. defect in the girl uot known to 30
the bridegroom does not mention it to bim and gives her away, then
he should be mulcted in th Uttama. Sahasa i. e. a thousand pa1zas.
1. Vynwaho.ra Verse 155.
2. See Ve'Be 365.
24
i86
Viramltrodayn-Ejfect oj


V:crsc fiG
In the same way the bridegroom also, who, after
who is without a defect, abandons her, shall be punished
ma.rry ing 0. gir I
with a thousand

That bridegroom, however, even before the marriage, ant of malice
5 &c. and of wickedness f.lsely charges the girl with defects such as
epilepsy &c., which do not exit, shall be punished with a hundred
pa7}as; This is the meaning. A will he described hereafter.
For the bridgroom also for not disclosing his own defect, Narada'
mentions a penalty, "By concealing one's own defects, he who secures
10 (a bride), donble shall be the punishment for such a bridegroom, the gift
shall be rescinded, and the woman return. "
Katyayana also: "Where a man accepts the hand without dis-
closing the defect in the bridegroom, or makes a request, he shall not
obtain what is given. In regard to the defect of the girl also,
15 this is the rule ;' the giver shall be punished, also the bridegroom; the
giver shall give back whatistaken, but this, not in the case of a couple
who have begotten issue. "
\ "Who have begotten issue' i. e. to whom issue is born.
lYIITAKSHARiL
20 In the text' "not belonging to another &c." it has heen declared
that one should marry an Ananyapfirva-one who has not been pos.
sessed by another; what is the nature iJf anyapurva? So, the Xuthor
proceeds
Yajiia valkya, Verse 67.
35 ' She, on whom the sacrament of marriage is again
performed, is called a Ptmarbhzi' whether she be virgin
or deflowered. She is called a Svairir}l, who abandoning a
husband, at her will resorts to one belonging to her own:
vm'r}a. 67. .
1. Not found in Ihe published edition.
2. V BIBB 52 above. is Dr better rending.
3. Note also M.nuOhIX, 176; and Oh. XVII. 19-20. 'If <ifr<rrt
"fithg"io41''ii: \I, "fR<'ff "'" ",g''1'lT'll'!i1r \II !!'lmr'll\l. 1\ 'Ii "f 91
.m"g1;r-;'!l'<i f.r,;f,'r 'l:1i: 91 \If 'l'Ii'f'lI'it " '10 II "
_ . See ,Nrtrada Dh. XII. 46-53, where in verse 45 seven classes of
have been desoribed:-
t!W91: m'W'l" \ll! tl\mf 'l'U;;;'W. I film ,'1["./1 i! "filiiNf Il
and the three kinds of Punarbha nod lihe tour ktnds of Swairini hmve been
fu{ther detailed in verses 46-48 and 49-53 re'peotvedy.
:-The anyapurva is of two kinds-the
Punarbhu, and the Svairi1}i. The Punarbhu is again or two kinds
, deflowered ' and' virgin
Charactaristics of Of these two,"the "deflowemd" is
187
an Anyapnrva. onc who, even before marriage, bad the taint 5
of a connection with a man. An
moreover, is one who is deflowered after the ceremony (of marriage).
She, moreover, who having abandoned a child husband at her
will resorts to a man of her own oluss, is a Savaili1:!.
Virmitrodoya. 10
It has been stated tbat one sbould wed a girl wbo'h.s not belonged
to anotber ananyapurvikam. There, in anticipation to t.be quest.ion, wbat
kind is an anyaparvika, the Author states
Yiijiiavalkya, Verse 67.
An ananyapurviha is of two kinds. PunarbM and Sioair;ll'. Of 15
these, one on whom a ceremony of marriage is perfomred another tiroe
is aPunarMu. She, however, abandoning a child
'
husband. Kamato, 'at her
deBire,' i.e., eveD without 0. ma.rriage ceremony, resorts to one of her own
is a swairi'l}i.
PunarbMt again is of two kinds, deflowered, and virgin. Deflowered- 20
one who!bad had 11 sexual connection. Tbis, moreover, is ,by
implication. For it shonld be observed, that one even though not married,
when having had a connection witb another man is an anyaparvika.
Tbus the net meaning is tbat one who was either married or had
connection with another man must not be taken in marriage. 25
MIT AKSHARA
Thus a prohibition of a marriage with an anyapurvil being
reached in every way, the Author now mentions a special rule.
Yajilava,lkya" Verses 68-69.
To a sonless ( widow) ,being permitted by the Guru,' 30
the younger' brother of the husband, with the desire for a,
1. is a better reading Na1'ada charncteries such n onB as th" secorid kind
of PW1Q1'bhu.
2. Guru-i. o. n senior in the fomily. This rule in Verse 68 ie lrnQWD,
as the 1'fiii'1 or the Levirate. See Menu IX. 59-60
3. rho edder brother is like. fnther,
188
Mi tnksbCtra-Niyoga
[
YdhavalT,ya
Verses os-tJo
son, or a. Sapinda or a. Sagotra, being a.nointed with cla.rified
butter, ma.y a. -p-proa.ch when in sea.son, 68.
UnW the occurra.nce of conce-ption, should he go, fa.llen
otherwise will he become. ""fn the ma.nner under this rule a.
5 son born sha.ll be (known a.s) his son. 69.
lVIITAKSHARA: A-putram Sonless i, e. one who has not got
a son, a.nujiiato being permitted by the father or others for (raising)
a son husband's younger brother, or a Sa-pinda as has
10 already been' defined, or a Sagotra. Among these on the failure
of the (one mentioned) first, the next in order
being anointed in the whole body with clarified butter, rtaveva only
when she is in season, as will be described later on, iyat he should
approach, until conception is produced. IE, moreover, he goes
15 even arter, or anya.tha. otherwi8e i. B. in any other manner,
he becomes fallen.
Anena. vidhina in this manner under this rule, produced, of
him who bad married her before, he becomes a son.
This has a reference to girls promised to be given, so holds
20 the revered Acharya.' as it has been ordained by Manu',
"A maiden whose husband dies arter troth verbally plighted, such a
one under this rule her brother-in-law may know. "

Viramitrodaya.
The incidence of marriage and consummation bsing the same in
25 their commencement an,l coutinnance, as everyone IDnst not marry a
woman who has belonged to another, ehe must not be sexually
approached also, To Bach a genenl rule, the Author stateB a Bpecial one.
Vajilyavalkya Verses 68, 69.
30 ilput1'am, 'devoicl of a proper son,' when permitted by the
husband, father-in-law, etc., of the woman, 'npon a desire in her for a
80n " i.e., upon a desire for begetting D, Bon, deva'l'al}" 'the husband's
brother', Or in his absence his "apinq,a, or in his absence even a non-
sapinq,a bllt 11 sagot"a, not being of an inferior var,1.a, at the period of
1. i. 0, ViBwarupiichluya
t
Bee Introduction p. 2. In the commeu-
tn.Ty of however, aIter 0. long he records the conclu3ion
that the ".yogo has been mentioned for the gudr"', See Poge 76 'l"<i
:;'f\i: \
2. Oh. IX. 69,
YdjRaoalkl/a]
Verss. 68-09
Viramttrodnyn-Thll Bon of two fat hera.
189
menstruction, with the entire body besmeared with clarified butter,
shonld approach.
By (the use of) the expression 'with a desire for a son,' tbe sexual
connection with a Larren woman for enjoymeut has been excluded.
Iu this respect Manu' states a special rule: "From the 5
husband's younger brother, or from" Sapin4a, by a woman who has
been properly authorised, the desired issue should be secured, npou a
failure of progeny."
Yama: "At the period, when she has bathed, restmined in speech,
in a dark night, without letting her have the smell or touch of bis 10
moustaches, nails or bair."
"Ou an appointed woman, by one of t.he same or a supe-
rior var?,a, '" son begotten is tbe Bon". Manu': "One who is
born of the wife of one who is either dead, impotent, or diseased, when
the wife was duly appointed according to one's laws, such a one should 15
be known Be a R*hetraj" son."
The Author mentions a speci"] condition.
'until the occurrence of conception'. By this, connection during
conception stands prohibited. After delivery, however, in the case of
tbe issue being II daughter, or not fit, or immediately dead, he should 20
certainly have conneotion again, since Manu has nsed the word
'desired '. Aud what is desired is the absence of tbat which would
induce an incapacity for the 'IT nidika performances of a son, otherwise
the connection would be in transgression of the prescribed Jules. For
Manu' also: "Those two who wbile under appointment, discarding the 25
rule, if they carryon according to their pleasure both of them become
degraded as guilty of an incest with ". son's wife or with a preceptor's
wife."
Anenetyadi ' nnder this, etc.'. Therefore, with such a one even
though not owned by anot.her, having connection is no Bin; since it has 30
the sanction of the rule regarding the begetting of II son.
This is tho meaning. He is of tbe ownsr of ths wife; such is the general
}anguage.
5
1. Oh. lX. 50.
20 Dh XV. 3.
3. Ob. IX, 167.
4. Oh IX. 63
5. m<n9Ff:[General :feeling or opinions,
190
.,:.R1J, adultcrtss.
[
Yajiiavalkya
Vers68,68-69,
When, however, the busband's brotber &c. being without iSBue,
enters into an agreement, viz.: 'Here the child which will be born shall
belong to us two equally' then that Bon: becomes the son of both the
owner of the Beed and of the soil. That Manu
l
has said: "By a special
5 agreement as to Bowing, where the soil is given for the seed, of that both
are regarded ae sharers, the owner of the Bead as well aa of the Boil,"
It may be ao. But it would be in conflict with this text"
"Never should a widowed Woman be appointed for
An objection. another hy (members of) the twice-born classes; indeed
10 by appointing for another, they would ( be guilty of)
destroying the ancient law"
Thie has been summed up by Brhaspati thus: "The niyoga has been
mentioned by Manu, and has been prohibited by himself also. On
acconnt oftbe deterioration dne to the yuga (cycle time), it is not possible
15 by others to have it performed according to the rule. Men in the Krta
and the Treta yug'" were accomplished in austerities and knowledge as
also in the Dw{),p"ra. In the Kali age loes of potentiality in men is
produced. Tue several sorts of Bans aB were made hy the ancient Bages in
times past cannot now be made by modern immasculated men. "
20 MITAKSHARA.
The author states a rule regardiug unchaste women.
Yajiiavalkya, Verse 70.
Deprived of authority, without a toilet, with food
barely sufficient to sustain the body, humiliated, sleeping on
25 the floor, an unchaste wife should be thus compelled to
dwell. 70.
MITAKSHARA.:-She who commits adultery, she t!ttadhi-
karam, depl'ivd of authority 4. e., the maintenance of servants and
_ the like powers and the management taken a way; malinam, without
30 a toilet i. e., without collyrium, ointments, white cloth, or ornaments;
l'indamatro,[!ajivinim, with food ba1'ely 8!fificient to maintah
f
tlte
1. Oh IX. 53.
2. Oh. IX. 64.
, ,
YdjilavaZkya]
VereB 70 '
VirDmltrodnyn-PcntJlCC tor" adultery.
body i. e. having a meal just sufficient to snstain life. By censure &0.,
:paribhfrtam, h!tmiliated, sleeping on the ground
*Page 18. fioor, must be compelleed to dwell, only in
his own house.
i91
This is with a view to produce repentance, and not as a purifi- 5
cation; for the rule of purification has been separately laid down'
"What ( bas been laid, for men ( for adultery) with others' wives let
that penance be caused to be performed by 'her."
Viramitrodaya
As for a man, for a connection with one who had belonged to 10
another and the transgression of the rule, so it is a sin for a Woman also
in having connection transgressing the husband. To indicate this
the Author mentions 80 ( process of) humiliation
Yajnavalkya, Verse 70.
Vyabhickdri7Jim 'An unchaste wife' i. e. having (with another man) 15
a connection otherwise than as ordained; rl;tddhikardm 'deprived
of authority, i.8. without the power of giving maintenance to dependants,
and the like authority; Malinli1n, 'without toilet, i. 8, without collyrium,
ointment while alone, or ornaments, being allowed only such a meai as
is barely sufficient to sustain the body; paribkfttdm, 'hnmiliated', i. e. 20
reproaohed, Or with an emaoiated body, sleeping on the ground fioor, must
be made to reside in one's own houee.
This, however, in an adultsry with one not 'of an inferior varna.
For otherwise Bays: "She who haB been by one of 'an
inferior should be cast off and killed also." This, moreover, 25
by way of preventing a repetition of adnltery, and not as a purification,
sinoe a separate penance has been ordained by !VIanu:! "What (has been
laid) for men (for adultery) with othere' wives, let the penance be caused
to be performed by her".
lVlITAKSHARA. 30
The Author propuuda the followiug Artha vMa by way DE
indicating a light penance for her
" -
YAJNAVALKYA, Verse '11.
Soma gave purification to these, the Gandharva,
sweet speech; the Purifier, the universal :purity; and 35
hence,indeed women are always :pure. '11.
1. By M.nu Oh XI. 176,
1!l2
lViiUl>shBrA.-E;/i'ect of U",haGtity.
[
Ydjnavalktta
Verse 71.
marriage, Soma, Gandharva, and
Agni having enjoyed women gave them respectively purification,
sweet speech, and universal purity. Therefore women are to be always
considered to be .' pure" i. e . clean for a touch, emhrace, &c.
5 Viramitrodaya.
For a mental aberratIon and similar smaller faults by women, thiS
rule does not hold. To point this out, the Author extols women
Yajnava1kya, Verse 71
By Soma and others pleased after enjoying in different stages
10 was given to the women the boon of purity, sweet speech, and ab80lute
fitness for the sacrificial performances; therefore tbese are 'pnre' i. e. the
meaning is that by sligbt causes of ioo purity they do not become tainted.

Not that there is no hlemish in her. To. remove Buch a
doubt, the Author proceeds
15 YajIiavalkya, Verse '12.
From the (effect of) unchastity, the pUrification
is at the season; in case of conception abandonment is
ordained. So also in cases of causing destruction of the
phcetus or of the husband, and the like acts, as also,for
20 ( committing) a heinous crime. '12.
:-From unrevealed mano-vyabhieha.ra.t,
mimtal unchastity, i. e. from the desire for enjoyment from another
man the unholiness that arises of that, rtau, at the season i. e. at the
appearance of the .menses, s'uddhip., is the pu,ijicati01'. When,
25 however, caused by (adultery with) a s'udra. and there has been a
garbha, conception, ( then) tyagap., abandonment.
As it has been observed
1
:-"The wives of BdthmsJ;lss,
and Vais' yas having adUlterous intercourse with a
S'udra, ma.y become purified by a penance, if no issue is born,
not otherwise".
30 So also garbha-va.dhe, for destorying the phaJtus, bhartr-
V'a.dhe killing the hl!sband," and also mahallatake, ( committing)
a heinous crime, snch as Bri1hmicide, &c. and the like. By the UBe of
1, By . 8oo0h. XXI. 12.

Ydjnavallcya ]
Verso 72.
_. ._._--
Mitakshara:" Ydvakavrata.
word Adi and the like, it is intended that in the case of an adulterous
intercourse with a pupil, etc, also should she be abandoned. As it
has been ordained by Vyasa:
1
"But these four must be abandoned,
viz., one who has intercourse with a pupil or with the Guru, and
especially one who murders her husband, and who commits adultery 5
with ajlmgita.'" Jungita (an outcaste) is the issue of an inverse'
connection, such as aharrna1cars' and the like.
The abandonment is only in regard to carnal connection Dr
( allowing her to join in any) religions ceremonies, and not expulsion
oE her from the house, because of the ruleS "she should be kept 10
confined in one apartment."
Viramitrodaya.
Although small, a siu does certainly occur. That, moreover, dis-
appears merely by the appearanoe of the menses and'no expiation is to be
made in such a Case. So the Author says 15
Yajiiavalkya, Verse 72.
Vyabhiaht!.ro,t, 'from unchastity.' i.e. in the case of mental un-
chastity or the like. The use of the (oblative) case termination' is poetic.
Here also Manu': "By menstruation, a woman mentally vitiated."
Similarly they say that even in the case of one enjoysd by another 20
by (the use of) force, the pnrification is also by menstruation alone.
Some, however, say that by purification is meant only for intercourse; a
small expiation does certainly remain (to be performed); by reason of this
text n: "In the case of a mental nnfaithfulness, (the wife)
shall live on barley' or rice boiled in milk for three days, and sleep on 25
the grouod of the floor. Thereafter, upon the expiry of the third day, she
shall be immersed in water, and (the hl1sband) shall offer eight hnndred
burnt oblatioDs of the gl1yatri with the head", and it is known that she
bacorn,as free."
1. See Va,iShtha Oh. XXI. 10.
2 ;;#Tiil'I'Tffi.
S. see Oh. IV.
4. i. B. tftnners, shoe':I!DlLkera &0.
5. See Mann Oh. XI. 116.
6. i .. 01 the Obl.tive O.,e,
S. ' Oh. XXI. 6.
7, dh. V. 107.
9. Thi, is called the '1f'l'l''11[. 10, i. 8. of the
25
i94
Vlramltrodaya-:-CarnaZ intercourse-(Jffect oj
[
-Y4iiiauailcya
Verse 73.
In the case of a greater sin, however, the husband, or the kinsmen
mnst not allow her to live iu the honse; so the Author says, garbh.e iti,
'in case of concepcion &c.' If oonception takes place of a wo-
man from a (3'(;dra, abandonm,ent is ordained. "That" says
5 "the wives of Bril.J;tmalfRs, and V.isyas having adnlterous inter-
course with a S'udra, may become pnrified by a penance, if no issne is
born; not otherwise."
If the heinous crime of the of a phretns, or the
murder of the husband is committed, tbe woman must be abandoned.
10 Tbe word Ad;, 'or the like,' is (nsed) with a view to include one having
intercourse with the pupil, one having connection with a guru, and the like
So says "These four, however, must bs abandoned, viz.
one who has interconrse with a pupil or one having intercourse with a
guru, aud especially the murderer of the husband, a8 a180 one who has
15 intercourse with a jungita." A jungita is one born of an inverse
20
'conneotion.
Manu' also: "Moreover, a woman, who after menstruation does
not approaoh her hnsband, she shonld be proclaimed in the town as "
murderer of pbmtus, and must be bani81.ed."
Mitaki!hara:-The Buthor describes the reasons for a
marriage
Yajiiavalkya Verse 73.
The liquor-drinker, the.: eliseased, the cunning, the
barren, one who destroys wealth, not of pleasant-speech, and
25 also one who bears female children Should be superseded; so
also the man-hater. 73.
who drinks iutoxicating liquor is a
sudl.pl, the liquor-drinker, even though she be .. S'udrd woman,
as the prohibition is general viz'; "HaJf the body of the husband
30 falls, whose wife drinks spirituous liquor."
Vyadhita., diseased, i. B. one afflicted with a chronic disease
dhurta, cunning i. e., inconsistent; vandhya., barren i. e. issueless.
1. Ob. XXI. 12.
2. Oh. XXI. 10.
3, Not found in the publiehed edmon of M.uu.
See Vasi,hth. :X:XI. In; the second h.Ws f<j-rpfct I

VerBIl 73.
Arthagbni, one who destroys wealth i. e. who destroys or squanders
away wealth. ApriyaI)1wada, not of pleasant speech, i. e. who speaks
harshly. Striprasiifi, onewhobearsjemale children i.e. who gives birth
to female children (only). the man-hater. i.e. who
195
always does something injurious. 5
The expression adhivettavya, should be superseded, is
. connected with each. Adhivedalla,' supel'session, means taking
another wife.
Viramitrodaya.
In the text" one who has not swerved from his vow of celibacy," 10
and like others, it is only of the unmarried person for whom the right of
marriage exists under the express text. There, intending a secondary rule,
the Author mentions 11 second marriage.
Yajilavalkya, Verse 73.
Some, however, introduce this verse thns :-It has been stated that
'in caSB of a conception, abandonment is ordained '. Then, if there is 15
no cessation from desires, how should one remaiu without an order in
life, as remaining without an order has been prohibited. Anticipating
this, (the Author says).
One who drinks spiritnous Iiqnor is a Surftpi, 11 woman, twice-born; of 20
the Vyftdl!itr1, 'diseased', i.e., afflicted with a disease. Diseases, it should
be observed, such as leprosy, etc., as are a hindrance to the performance
ofVaidic rites as also epilepsy and the like, which are an impediment to
the worldly acts. Dhl1rt(t, 'Cunning', who is in the habit-of deceiving the
husband. Vandl!ya,' barren', is well-known. Arthaghni, 'one who on 2j
account of extravagant expenses is in the habit of destroying wealth.'
Apriya'lfAvadft, 'not of a pleasant speech', i. e., one who speaks harshly.
Str,prasl1!L, 'one who bears female iseue,' i.e., Who givee birth to
d.ughters only. This can be known either on the strength of sciences
such as palmistry or phrenology, etc.; sometimes by the habit of at onoe 30
suspecting a tendency for it on account of having seen womankind often
'the man-hater', habitually hating the hnsband, or
averse to a man's company. These' should be superseded', i.e., should
be joined to by a co-wife.
1. Balambhaj;t. add, 'frim'rNItf'lii''i6",,,,gv'IlI'fofr-i, e. who hate, he;
husband's relations, such Dog the father-in-law &c.
Ses al,o Manu Oh. IX, 77, 78,
196
. Vlrnmltrodayn-Evcu at the hU8bo.nd
1
a will.
[
Y
4J
iiavalkya
Verss 73
Here Manu' states a special rule: "A barren wife sbould be'super-
seded in the eighth (year); while in the tenth, ODe whose children die; in the
eleventh, one who is the mother of daulihters (only); while one who is of
a harsh speeoh, immediately." After the words' eighth, &c,' the word
6 year is to be supplemented. Since Devala has observea thllt "For eight
years, the husband should wait for his wife aftor the limit."
Iltiprasavtim, 'atter the limit' i.e" not menstruating even at the proper
time.
This, it appears, is with a view to decide the canses for supersession.
10 Thus, therefore, in whichever causes for supersession, time has beeu
prescribed, in all these by whatever time that (cause) can he determined,
that time must be awaited for.
This, moreover, is an enumeration of canses fixed for a supersession.
At his desire, however, even under other conditions (there) may be a
15 supersession. That is stated by Devala: " Having married one, wben
a man desires to have another for pleasure, if competent, he should
satisfy the first by wealth, and marry another." Samartlta/!, ' competent,'
One having sufficient money i.e. as much money as is enough for the
purpose of bringing about the satisfaction of the wife.
20 As for what has been abservBd by Apastamba': "Wben a wife
is dutiful aud has given birtb to children, another must uot be made;
if either be wanting, he may make," that should be interpreted as
applicable to a subject not covered by the text of Deva1a.
YS,jiiavalkya, Verse '14.
25 The superseded. (wife) however, should be main-
tained., otherwise great sin will occur. Where there is
harmony between the husband and wife, there the three
vargas' prosper. '14.
:-Moreover, she, adhivinna, the superseded
30 (wife), even as before, with gifts, honour, and good treatment bhart
avya, should be mainta'ined; anyatha, otherwise, by not maintaining
her there would be mahat apul)yam, great sin; and a penalty also,
to be described presently.
1. Oh, IX. 81.
2. Dharmasutra II. 6. 11-11-12.
3. i, c. the first three 01 the four !l1illl'l\e.
." .. ~ . - - -
~ .. - - ~ - -
Y dj1J.avalkya ]
Verse 74.
Viramltrodnyn.-Liabilily fOI' maintenance.
197
Not that by giving maintainance tbere is merely an avoidance
of an unmerit.
1
For yatra dampatyoranukulyam, wh6l'e there
is harmony between tbe husoand and wife i. e. nnity of heart, there of
the Dharma, Artha, and Kama is II daily increase.
Viramitrodaya.
Even if the fault exist which affords", ground for supersession,
the superseded wife must necessarily be maintained, and not that on
"ccount of that fault there is an a.bsence (of responsihility to maintain);
so the Author says
Y1ij5avalkya, Verse 74 (1).
5
10
E n a ~ 'sin.' Otherwise, for non-maintenance says Manu': "More-
over, the woman wbo has been euperseded, if she goes ant of the house
under affliction, she shonld be immediately kept under restraint, or she
may be abandoned in tbe presence of tbe kinsmen." So also': "She.
however, who although afflicted with a disease, is intent on the hnsband's 15
welfare and is also endowed with character, may with her consent be
superseded; but on nO account must she be insulted."
Moreover, by the maintenance of a superseded wife, not only is
there tbe avoidance of a sin, but on the other band by maintaining ber
who is useful in (the furtherance of) the three objects in life' the three 20
objects in life would be developed by their mutual concord; sO the
Author says
YajIiavalkya, Verse 74 (2).
Yatra 'Where' i. e. in the house-holder's stage, anukfl-lyam, 'har-
mony,' concord, t"ivargo, 'the three objects in life, i. e. the Dharma, 25
Artha, and Kama, vardllate ' prosper,' for generating acts which are its
causes; since these can be accomplished by both the couple by mutual
agreement.
1. Not only is there a negative result, but a positive acquisition aleo.
2. Oh. IX. 83.
3. Manu Oh. IX 82.
198
Mit8.klbD.ra-Rulenjor
[

VerS68 ...... .

The author now states a rule in regard to wOljlen.
" -
YAJNAVALKYA, Verse 15.
Whether her husband be dead or living, she who does
.1 not resort to another, (she) obtains fame here, and enjoys
happiness in the company of Urna. 15.
One who whether her hnsband jlvati mrte
wiL, be alive or dead, tbrough inconstancy does never approach another
person sa, she, avapnoti, obtains, immense klrtim, glory, iha, here,
10 i.6. in this world, and Umaya, saha kridate, enjoys happiness in the
company oj Uma, by the power of her holiness.
Viramitrodaya.
With a view to set the wife also there the Author enjoins her
alao by mentioning a special reward'
15 Yajilavalkya, Verae 75
Or, having commenced in general terms, viz. "of the Varl'<1srmas
and others'," and it being necessary that the dnties of women also
should be stated, the Author mentions the same viz. Mrta etc.
,
when dead &c; and thus (the verse)" is iutroduced. Thus elsewhere
20 also, should be inferred.
The word wa, 'or' is used to indicate cumulation. 'Another
hnsband' i.e. a paramour, as here; so in the expression UpagachchlJ.ati
, resorts', the prefix upa is indicative of blame, by this is excluded an
approach' otherwise than under a (special) rule; it should be remembered
25 that an intercourse with another than the husband for the procreation of
a Kshetraja son is permitted,
'Here' i. e. in this world 'with Um(1' i. e. Bhavilni she enjoys
happiness i. e. feels delighted or enjoys sports, and so although in the
other world an absence of disloyalty' to the husband is eternal still
this is as a necessary resnlt.
1. are'NRrrror 6& a special merit as the result.
2. Veree 1 above p.
3. i. e. 'he rule for Niyoga as stated in Verses 68,
a.bove.
4. -i. fl. since there the husba.nd.'s company is never likely
to be broken or in,errup,ea by death &c. .

Ya,inavaikyaJ
Verua ro.

-MI liftable supers68sioll.
199
Some, however, interpret the expression' does not reBort' 8B 'hy
body, speech, or mind' and this they eay ie thus the reward for such a
chaste woman.
MIT AKSHARlt
The Author states a rule in regard to one who snpersedes 5
without any cause 01' a supersession
Yajiiavalkya, Verse 76,'
One abandoning (a wife, who is) obedient, expert,
warrior-bearing, and of pleasant speech should be com-
pelled to give one-third of his property (to her ). If he 10
be without property, (he shouid be compelled to give)
maintenance to the wife. 76.
lVIITAKSHARA : Ajiiasampadinim, obedient, i. e.
performing one's 'commands; i. e. quick in actions."
virasum, warriorbearing, i. e. having sons, priya-vadinim, of 15
pleasant speech, i. e. sweet-speaking.
He who. tyajati, abandons i. B. supersedes (such a
wife), by the king trtiyamSam should be compelled to
give one-third of his property (to her).3 If however he be poor, he
shonld be compelled to give bharal)am, maintenance, i. e. food, 20
clothing &c.
Viramitrodaya.
One superseding " wife without a legally justifiable cause, or
abandoning her in the absence of a justifiable legal reaBon for abandon-
ment, is gnilty; so the Author says
L This veraa ia not found in the Vis'varupa commentary. In fBat his
edition contains only 363 VerSes in the Ach{nadhaya as against 368 in VijiiGHO-
gIV81'a' 8 edition, causing hhuB a divergence in the number of the figures for
ea.ch verBe.
2. i. D. not lethargio or inoompetent. liflE1'!l1Ruii". oa the
puta; Dr ne the Vir.mitronoyo has it.
3. See, Sitabai Va. Ramehanara RaD 12 Bom. L. R. 373.
.206
VlramltrodBya.-PenaUy jor.
[
-- y 4inavaikya
Yorsd 70
;Yajiiauvalkya, Verse 76.
Ajl'8ti 'oommand' aooustomed! to perform work oommanded.
By this has beeu mentioned an absence of the ounning stated' as .. reason
for supersession. expert i.e. oompetent in household dutiee &c.
5 By this, the absence of a diseased condition has been indioated. VirMllm,
warrior-bearing i. 8. having Bons. By this is intended the absence of
barrenness as also of female' produotiveness. Priyawddinim, sweet
speaking i. 8. who by nature has a sweet speech. By this is
oontemplated the absenoe of a harsh-worded ness referred to by Mauu'
10 viz. "who is ever quarrelsome" or of the man-hatredness referred
to in this text itself; since harsh words lead to hatred.
Moreover, all these detaiis are an extension of absenoe of a oause
for surpersession generally, as also au extsnsion of a cause'
for ahandonment generally, and one superseding, or depriving her
15 of maintenanoe eto., when he is possessed of wealth more than what is
'neoessary for maintenance, a third share, while when he is possessed of nO
more than is barely sufficient for maintenanoe only, food and clothing for
the wife, (he) should be compelled to give-of oourse by the king-as he
has the power. This is the meaning.
20 MITAKSHARA.
The Author states the duties of a wife
YAJNAVALKYA, Verse '1'1.
By the wives should be performed the word of their
husband, this is the highest' duty of a wife. But if the
25 husband is tainted with a heinous sin, he should be waited
for until purification.
1. e. who ",,,allg performs all the command. of
the husband,
2. Velse 73 abov"e.
3. e, tendency to have daughters only, and no son-ae
against rw"
4. Oh. IX. 81, <r<!<1'ffq'l'!lfif'lm: I
6. Verse 73 above.
6i V'!lvaru.pa; suggests that the word tit pa1'(J, is indicative of Btl
exclusion of all others-this is the only duty ifFf t.r9 I 'l:Tq and refers
to lffanul
Ydjna.alkyaJ
V8rSe 77.
of a wij',.
201
:-Stribhip., by the wives, bhartfvachanam
kayram, the kusband'sword should be observed; since ayam, this, alone
is para, highest, i.e. the hest dharma, duty, of striyah women, since
to women it is the means for (attaining) heaven. When however he is
tainted with a heinous sin, 5
he be waited/or until pu1'ijication, i. e. she
. is not under his control. After that time, however, she becomes
subject to his control as before.
Virmitrodaya.
The Author mentions the duties of a wife
Yajiiavalkya, Verse 77.
By the wives, whenever possible, always should be accomplished
the Object aimed at by the husband in his speech.
It may be objectsd that other duties also have been laid down in
10
the Snstrli ; and on "conflict with these, what is the course? So the 15
.. A.uthor says this, executing the commands of the husband is for a wife
the highest i. e. the hest of all other duties, since it is the means of secu-
ring the highest i. e. the heaven, and the like.
Moreover, it is well that any other duty in conflict with these must
be given up. And so also Manu
I
"Not for the women is a separate 20
sacrifice, nor a vow, nor, even a fast; by wbichever (act) she serves her
husband, she will by that be exalted in heaven " . By the expression
prthuk of 'separate' (dOing these) in company with the husband, there is
no blame. Hence also Vishuu'. "Observing vows in common (with
the husband) is the wife's duty. " 25:
If there be no conflict, however, separate religious acts may even
be certainly performed. As says S'ankha' : "With the husband's
permi"ion, the practice of a vow, a fast, a restrictive act or a sacrifice
and the like, is a wife's duty."
This, moreover, has a reference to one Vlhose hUSband has not 30
gone abroad; since in the following and other texts a fast and the
1. Oh. V. 154. a.nother reading given hilS in addition to this verse
i>!r <iff9f'if 'ff g >if ""iiii ,,"til: f 3iflJ:G'I' iFir 'I,", "t9 rp;;"fir fI cited further on a. a
,."t of JTi.h'{w.
2, Oh. XXV. 2.; Dr. Jolly translates; 'To in harmony wibh
her hu.band.
3. Oh. V. 8.
26
202 Vlramltrodnyn.-On hUBballd',
[

VerBO 77
acts have been ordained for a woman whose husband has gone abroad:
"When the husbaud has goue ou a. journey, or when she has been
abandoned by the husba.nd, a woman may perform auspicious acts and
pass her time by fasts and the like. "
1\ Thus, therefore, it has been said that the fo!!lowing text of
Vi,h\lu
1
is applicable when the husband is living and has not gone on a
journey viz. "While the husband is living, a woman who fasts and
observes a vow, she shorteus tile life of the husbaud and the womau goes
to hell. "
10 The Sampradayikas, however, declare this even for one whose
hnsband has gone on a long journey, and that generally 11 previoue
permission by the hnsband is indeed oontemplated.
What then, even of a husband who is guilty of the most heinous
guilt? Should his word as for a sexual interoourse, be observed? The
15 Anthor says no, by ( the text) , uutil purifioation &0.' 'Oontaminated by
a heinous guilt, such:as Brah)llioide or the like, is one who has committed
a guilt. Here, therefore the knower of the Supreme Truth is (to be )
distinguished. U nti! purification i. e., until the gum genera.ted by
Brahmicide or a like offence is by expiation or the like means wiped off;
shonld be carefully waited for i. e., should be prevented. Obedience
20 to him should be 80 followed DoS may not be opposed to the Sastra.
Thisisthe net meaning of the use of the word Sa7f!-' well '.
The Author now describes the good results q;<;!
taking aud feasting. lit. fruit of treating' II wife according to the
S'astra
25 MITAKSHARA.
ya.jiiavalkya, Verse 78.
As by this (is secured) the worldly3 continuity,
attainment of heavens through sons, grandsons, and great-
1. oil. XXV: 16.; XVII. 22.
2. i:i;r[: taking and fea,ting.
3. Both Mlttt.,ha,tt and Vir"mitroday" read as <iii'lil'!"Rf mm:. But
ftom the e"plonation in tho Viramitrodaya viz. i'I'1Ii[n:: it appears
that Mitrami,',. intended the reading ... Il1fif:, whieh is al,o the
reading in ViSvarupa who ma.kes his position clear thus;
'itlllfif'l1lTI?n!l! iJ;'iro! 1!<'lRl, (ijp:f: \jo>rr: I <J'1I1 i!l1'l'fS'!'!fn
tTIii"fl'l'11f'lWt I S!'! <lTi\1J[ ;n;rmrn R'1!1!!!. \I m: '!f'l'lll aFill'?'ll!( I lq'!:
f<I'i I Be .1so notioe' the r ding adopted in the Milttk,"a,tt. ..
,
"j
i
I
1
I
.,
i

Yain
G
tJa1kya ]
VerBa 78
---- -------
Mltftt<;'bra.-R,ward of OhaaUty. 203
grandsons, therefore women ought to be attended to, and
also should be carefully guarded. '78.
Lokanantyam, worldly continuity, i. e. DOD-
interruption of the family line, divap. praptischa, and attainment 0/
heaven, also are the objects for taking a wife. How (are these objects 5
attained)? So the Anthor says putra-pautra-prapautrakaip.
through sons, grandsons and gl'cat-grandsons, the continnity of line
in this world, and through agnihotra and like other acts the attain"
ment of heaven. Such is the construction.
Yasmat, as, through women these two are (secured), tasmat 10
striyap. sevyap., there/ore womcn should be attended to, i. e.
sexually enjoyed with the object of getting progeny; and should be
guarded also for the sake of securing religious merit,
So also have been declared by Apastamba
1
Dharma and
progeny as the objects for a marriage. "When the wives follow 15
Dharma and have porgeny, another must not be taken", The
satisfaction of sensual appetite is only a worldly object.
Viramitrodaya
For one who has married II woman according to the aforestated
rules the Author mentions further duties 20
. Yajnavalkya, Verse 78.
LoMtnantyam, 'Worldly continnity' is (to he taken, in the
aggregate. Since by means of sons and the three (descendants)
respectively, is secured the attainament of the heavenly region, its
permanence i. e., as long as the Kalpa8; and of the shining region 25
i. e., the region of the Snn. Hence a.lso Manu': "By means of a Bon,
he conquers worlds, through a son's Son he obtains immortality,
while through tbe son's grandson he obtains the region of the Snn. "
Therefore the wives shonld be 'carefnlly guarded', and at the
menstruation period shonld be attended to i. e., sexually enjoyed; since 30
the attainment of all the worlds throngh the sons and the rest can be
secured throngh the sexua.l interconrse with wives who are well gua.rded,
1. II. 5. 11. 12.
2, Oh. lA. 137,
204
VlrnmltrodByo-AvoidubZe 1lighta.
[
y djiiavaUcyG
VerB61> 19
Bnd since from the text snah as "Oarefully gnard the yarn (of con_
tinuity) from the sons of adulterous women" and the like, the .. bsence of
the attainment of the worlds and the rest can be inferred. For Kartavya
'be guarded,' the reading in some places is bkartavyd i. c., maintained.
5 Manu': "Let him employ 'ber in tbe accumulation as well as
the expenditure of wealth, in observing the duties of cleanliness, in religious
observances, in the preparation 'of food, and alBa in looking after
the household ntensil.". This is only a slight indication (by way of
illustration). Therefore it is intended that they shouldd be protected
10 by all possible means
. MITAKSHARA.
It has been declared that wives should be attended to ror be-
getting sons. . In regard to this the Author mentions a special rule
Yajiiavalkya, Verse '19.
15 Sixteen nights are the Season' of women. During
this, in the double' nights he should approach. The
l'arvas' as also the first four (nights) however he should
avoid, By doing so he would indeed be a Bra!lmachari '19.
The period of women, indicative or the
60 condition fit for getting conception, is called II Rtu, Eeason.
That period, moreover, extends, to simieen days and nights'
commencing from the day of the appearance of..themenses.
1. Oh. IX. 11.
2. A period covering sixteen days ond nigbts bos been generally
designa.ted as the ( senson 'for the continnance 01 the menses from its appearaDce.
The expression "'irtl'l is a collective compound, Bee Panini II. 4. 29 In tbis
period the woman is prone to conception and therefore one should approach.
3. lP'lrg-!I"! is literally a couple; tbe' coupling' (night,) i.e. nights
fit for co-ition. The rea, on has been given by Manu in Oh, llI48 !pqrn
<i!l'f.ir loriiiS['qrg ,1m!);.
4. The word is used in many senBeB as will nppear from the
following: <r\: w'll lffill'r I ,lJO'\i{ ,'lIRlii: I
Here it is ulled to indicate the -particular days known by that name; vide
the following text from the19"'5!!U! viz. arTlI'l"'ll'f 'll1lfl111 'l'lfuii'l1R
q'lWPflrn "I \I 6ee olso Manu Oh. IV. 126.
.. -- - ---- --- -----
._---"--------------
Yd}nvaallcya]
Verses 79-80.
Tasmin, during this, such a season, yugmasu, in the double,
i. e., even nights-by specifying night, day-time has been excluded-
samvis'et, lIe should approach, i. e. go, with the object of begetting
a Bon.
205
In the expression 'Double nights' the plural number is used 5
cumulatively; therefore even in one sesson he may go in all unpro-
hibited double nights.
By so doing he remains brahmachari-eva a brahmachdri
indeed'. Therefore, where Brahmacharya (abstention from women)
has been ordained e. g. at a S'rMdha, &c. there even by going 10
(as above), there occurs no sin of the fall of Brahmacharya.
Moreoverparva,))yadyaschatasrastu varjayet, the Parva
and the first fmw nights, however, he should at'oid. By using the plural
in the expression parv61,ti-"the parvas", and as indicated by the sense
of the word 6di. ,tc. the eighth and the fourteenth (day) of a 15
fortnight are intended. As says Manu:' "The amal,llsy6, the
o.htami, and the chaturdasi, on these a twice-horn man
who is a Snll.taka shall always maintain ahstention even if (they
fall) 'in season'."
Therefore, the amavllsy6 and the rest as also the four nights 20
commencing from the appearance or the menses he should avoid.
Yajiiavalkya Verse 80.
Thus appl'oachil1g his slender wife he should avoid
the maghc(and the mIlia (constella. tions), and when the Moon is
well placed the man shOUld once beget a male chUd endowed 25
with good gentle qualities. 80.
thus, evam, i. e. in the afore-
stated manner, striyam gach!J.an, approaching hIS w'lfe, he should
1. observes in this and haa explained the .
contradiction by ob3erving thnt here the word is used more to the
, effect' (q;",) thon the fact it,.!!, mr'mr. F[cq;\l; 'fclii I "l\!T'I4q;rt
liftllffi'l'<l1fim",>:r>';: I and quotes 0 text of in support eeee p. 8.0).
He also Buggests another alternative viz. that evan if ODe be abs,erving a,
celibate:a vow for any elber reason he should approach, and by so approaching
he will Dot be deemed to hove swerved from hi, vow. See aj'f\l;!i; p. 104 quoting
9ffig and others. . .
2. Oh, IV, 128.
5
206
MltakSbora-AuspiaiouB periods.
[
Ydjna.alkya
Varona '/9-80.
go to slendm' one. The slenderness at $at time arises
only by keeping the observances for a. woman in menses.
If however, she be not (slender), then slenderness should be
brought about for the sake of begetting a male child by restricted but
nutritious food etc. As it has been said' ., a ,male child is born
when there is excess of the male semen, and a female when there is
an excess of the female germ. "
When in even nights too, tbe female element preponderates,
then a female child is born having a manly appearance; and
10 even in odd nights, if tbere be an excess of semen, a male child is
horn but of a feminine appearance. Because time is (only) an
occasional' cause, while semen and blood, the material' cause
and more powerful. Therefore she should be made slender.
He should avoid the constellations known as lYIaghli, and Mula.
Also when the moon is placed in an auspicious constellation, such
as the eleventh or a similar place (he should go).
By the word chIL, and, (in the text ) is meant male
constellation, period, and the like.
SILkrt, once, i. e. (once only) in one night, not a second, or
20 third time. Thus he begets a son possessed of auspicious signs.
l'uman, a malelchild i. e. one with unbated irility.
Viramitrodaya.
It has been etated that 'women shonld be approached'.
to that, the Author mentious a special rule
25 Yajiiavalkya' Verses 79-80.
In regard
,.
The sixteen nights covering the interval of days and nights in
conneotion with the Ulenses i. e., three days and nights afe (caIlAd) the
1. :Manu Qh. III 49.
2. f.('rt=ff-i. c, inshumentnl canse as opposed to the material cauge
3. 'dqrqr<r i. c. material cause i. c. the combination of the male and the
female fluid. 'Both are 'Qi'!\UTs, B. oauseS anteoedent to the bir tb of D. Bon.
4. in number. 80me of these lire and others are female,
commencing with 3!Pi;rj) and ending with 1ij;f\.
5. >nlT' alBo 27 in number, beginning word and ending with If-.[Iif.
6. Virnmitrodaya takeBverBeB 79 .nd 80 together for hiB commentary;
while the and Via'warQl'a tre.t them ,eparot.lr.

Y djaniJalX:VG ]
VllrSll8 7s}-8D.

"--'----- ---
----,,--
201
'season' for the women i. e., the partionlar period oansing oonoeption.
This, moreover, is a teohnical meaning of the word rtu (as used) in the
Smrti. Therefore, a oontradiotion need not be suspected with the lexicon
according to which "the word rtu is used in regard to women and flowers
alBa". Some, moreover, explain the meaning of the lexcion nnder con- 5
Bideration aB-that period during which oconrs the women 'B flower is the
'woman' flower.' Hence also (the lexicon)-" The raja8 may be of
the flower of the season" holds good. Otherwise it would he simply rtu.
In the expresBion 'although in Beason and in an impnre' condition',
they interpreted the termination matup' BS relating to a partioular period 10
specially in regard to the mepse.. In both cases slso, it Bhould be
noted tbat (the word) rtumati iB equivalent to (the word) Udakyr1..
During that season, double i. e., the secoud, fourth and the like even
nights, one 'should approach', tbe One deBiring Ilo son sbould have
coition with the wife. So also Bays Manu'. "On even nightB Bons 15 .
are born; female (children) on uueven nights. Therefore one deBiring 110
son should approach his wife during even uights in the Beason."
"
Here' "one sbold approacb during BeaBon" iB not a Vidhi' an origi-
native injunction as is tbe oase in (tbe expression), 'he offerB obla.tions 20
to the fire, 'One should perform the since the approaching of
the wife already exiBts by the reasou of one's desire. Nor also should it be
regarded as au originative injunotion on the ground that it is productive'
of heaven, by a reliance up au this telCt of Vasih!tha' viz. " By
approaohing during the season according to the rules, a Brlll;l.maJ;la 25
doeB not fall from the region of Brnl).ma. "
1. WW11. In this SGnse it is used as 0. oompound word meaning the
tfioW'er of the woman'. While acoording to the first intepretation the two words
woman Bnd flowers are independently used in connection with the word rtu.
2.aq<fl!l-'l'rl'l''l''1Wf'Il-i. e. one in need of water for purification i. D.
impure. One in her menses.
S; The possessive termination,
4. Oh. III. 48.
5. The discnssion whether theBe rules contained in verseS 79, 80, and
81, are in the nature of Do Vidhi, and if 80 what kind of Vidhi, Orginativll,
Restrictive, or Alternative, is the longest in the 1I1itakshara in its commentary
on Verse 81. The Viramit1'odaya, ViS'VG1'upa, a.nd .Aprwarka enter into this
discuBBsion in their commentllries on Versss 79 and 80. See further on.
6. RlN, i. c. the i3'[''l''1Illllllr.r.r.
7. f;tjl/\Ji'1<pA'1 as seouring heaven.
S. Oh. XXXV. 21.
208
Vlrmltrlidoya-jUu
[
Ya.i1lavallcya
V6rs8s 79-80.
What Bhattacharya! has stated. viz: "An injunction is to
be conisdered a Vidl,i when the thing' is absolutely non-established.'
It is Niyama when one alternative is established; and when two "'!ternatives
are already established it is Parisan""ya" is elaborated elsewhere. Nor is
5, it Pa"isan/d,ya as in the expression 'Five (animals) huving five nails
may be eaten'; for it has the three fanlts of discording the natural mean-
ing, ossumption of some other thing, and rejection of something already
established.: But, however,;it is a Niyama vidhi, ond that also of a twofold
character (e.g.). 'At the seoson one must approach' 'at the season only
10 one must approach." For says Yama. "If one, being near, does not ap-
proach his wife when in season, his manes lie in the seminal fluid during
the month." And Devala: "He, who, being near, doee not approach his
wives who have menstruated, (such a one) incurs the sin of phoeticide
for having obtained the phoetuB and destroyed it." Baudhayana: "One
15 who does uot approach his wives at season, as also one who approaches
at non-season, the fault of both these has been declared to be equal-of
one who approaches at non-season."
There from the' iujunction 'one must necessaily approach in 'the
season' the Author states a deduction, viz. 'he would indeed be a
20 Bral,macilari'.
Parvas i.e. those technically so described in the Vishl1u Pural1a'
viz. "The fourteenth day as also the eighth, the day of the dark moon,
as alBo the full moon day, these are the parvas, Oh Lord of kings-as also
the solstice of the Sun."
25 He will indeed be a BraMnachari-celibate i. e. as if he had
abstained from coition. The use of the accusative case is nnder the
1, This is the wellknown Ku,ril,(J, defining and distinguishing the
three kinds of Vidhis or injuDotions.
2, i. c. the object of tbe injunction. An injunction which establishes
something not eBtablished by any other means of proof is called an injunction
of something new, the amfi'if'r, or .imply filf'r, Thus in the oommand
One desiroD!.! of heaven should perform a sacrifice," Here the
performance of a sacrifice is laid dOWD.
3, SfIflrQ" i. 6. set up for the first time,
4. These two latter injunctions viz. lViyama (an injunction of
necessary arrangement) and PariMnl,hy" arB of n. 'limitative character ano.
presuppose things already known. The Niyama restricts the action to one
of the two while the Pmoisankhya has the ioroe of exclusion.
5. ilL 11. 14.
YO:./lIavalic
y
a ].
Verso 80.
ViramltrodnYIl-Vowoj a Woniall-prohibiied days.
209
rule' of grammar: "The accusative case is used after a word
denoting time, or length, when denoting full duration". In some places,
however, the reading is '!'fiiiT i.8. having a seventh case ending.
First i,e. commencing with the day of the appearance of the
menses, four nights, one should avoid. The word tu, 'however', has the 5
sense of ella, 'and'. Thereby the prohibition in texts like: "On the fnll
Moon the women ehould be avoided, as aleo during the constellations of
J.aghd and Krttikd; so on a Wednesday also one should not approach a
woman" and other Sm,tis become speeially emphasised here, and thus
it is added on. 10
Here the prohibition of the fourth night is only for those who
desire the production. of the best son. The Author will stale hereafter
that "one should produoe a son en,dowed wUh qualitiee."
As for any other, under the text of the Bharata viz., "one careful
should approach at night (his wife) on the fourth day after she bas bathed 15
(after menstruation)" as also from the texl of Apastamba, "Oommencing
with the fourtb, every succeeding (night)", it shonld be remembered that
there is a non-prohibition.
'Slender' i.e. by (the observance of) the vow of a woman' in
Beason. If Blimness is not produced by that, one should be made Blender 20
by artificial means such BS non-nutriaious and small diets. 'Well-placed'
i. e. in regard to the range &a. auspicious ]\ioon. 'Once' i.e. for one time
only, 'approaching', will beget, a Bon endowed with good qnalitieB i. e.
auspicious signs. This iB the construction. The expreBsion 'well-placed.
1. II. III. 5.
2. ,""'"I'ffi This h.s been elaborated in Taittiriya Samhlt. II. V. 1
( at the end). See p. 1772. thu, ,-
I 'R'I"9g:1ffii" 05'f'[Pn Hr;i) "'I'fir I'ltu"ir ii," WIT 1
'I," W;l'flW'!Q'T<"i\ <11 ",If,; ";11"1 Slog 'fTffi ('ll;"I'iTI"') lffS'-<rG'fu ciit ;';'llBj (;y@I)
<11 !li0(qrl ( ii'Rii 'l'(IIi[ ) """ '1IO!lmQqrfl (;';I1\1lTl1m:) <11ss-iF. ",i'j- '"loTI '11
"I1'I'ii ",il ;;;:q1R RlJ'"iiit if,,, ;y"1'fi <11 W"1Rr ",i'j- iffiloft '11 ll"fli[ <WIT
dff:I"" I q,," fci91i[ ",lfl Of"lf'oiil 'IT 1)l'iiur Jq'flif "til ",,1# 'IT
9'1 , (BBe alEo Jaiminya'
Nyayamiila III.-IV,. 24, 25, and 26---'30_ (11 and 12 Adhikarana,). See 01'0
Va'i"ha V, 6. 7. Ap.'tamba Gr. 5 VI. IX 13. '
See al,o Mimagsli III, IV, 18-19 (7th Adhikarag. and al,o the 8th)
where it bag been demonstrated that these prohibitions although mentioned in
connection 'with sacrifie are excluding.
27
Miti\;ksshnrD.-Duties, oj a husband..
[
Yajnavakya
Verse 81.
Moon' is iudiciltive of the positions of planets calculated to bestow n son
such as the constellation. In the reading S' asia lndau-'with a
regulated moon' also the same is the meaning. 79-80.

MITAKSHARA
5 Having thus described the rule (Niyama) relating to sesson,
the author now declares the rule regarding a period of non-
season
YAJNAVALKYA, Verse 8l.
Or he may act according to her desire, remembering
10 the boon (given) to women. Moreover he should be solely
devoted to his wife, since iti has been ordained that women
are to be protected.-81.
whose inclination (Kama) is such that it
does not cross the wishes of his wife, is Yatha-ka.IDI.' (Such
15 a one,) bhavet, he should be.
The word wa, or, is intended as inclusive of another rule'
and not as a palliative oE the last mentioned obligatory rule.
Strll).aI!l varaI!l ...... anusmaraJ). j'emembering the boon'
(given) to women by Indra in these words :-"He who will cross your
20 desires will be a sinuer."
1. oolll!f'{Tif'i'''I-whanavar desired (by tbe woman).
2. rules mentioned before aTe in Verse 71J-'rrll:n'
BUd. in v. 80 \Tf,,1;j'rr'. The nlternative rule given here is introduced
by w& HOr ."
3. This ha.s n. reference to the episode narrated in the Taittiriya.
Sa'l'hita at II. 6. 1. tbe three-headed Bon of Twapht,-a WaA the
priest (!!irftl'n) of the Gods. His mother
1
however, was the daughter of' an
.A8Ura. He had thr:ee,heads,viz, '(l'ifre'Efi' nud ffi11re'Efi'. with one month he
drank soma., with another he ate food; and with the third he drank the fl'(I. As to
the offerings at the so.orifice,,81thongh ostellldbly he announced_ the2e a.s to be fOr
the Gods, in reality these went to- the,.asuras, on aocount of the mental reservation
in their- favour j the remIt wes that the Gods did not get lLny portion of the
offerings which entirely went ths Asurns. Annoyed at this, Indta the leader,
or tho Gods decapitated Lhis three-headed priest ,cutting the three heads
away. This' was Brd-l;lmicidc; and to' get ont of the sin Indrn begged the Earth,
the herbs, and the women to take away the sin. Each agreed to ta.ke a third
Oontinued on Page 211.
Y ddnavalkya]
Vers681.
boon given to ,women.
Thus "they (the women) said, 'we choose a boou, (they) should
approach (us) in ; we (thus) wilt get progeny, let us at our
pleasure' untill (the children) are born be free to be with (men)2 'even
on prohibited' days. Therefore one should approach in season,
211
(so that) women get progeny, and according to their desire are 5
entitled to having intercourse, until (the children) are born, (such)
was the boon chosen by them . ,
Moreover swa.dareshveva. nira.ta.p, that he should be
(solely) devoted to his own wife; i. e., be with his mind entirely fixed
in her necessarily follows. 10 ,
By the word eva. alone, going "to another woman is prohibited,
since 11 penauce has been prescribed.
[ Oontinued from the last page.]
of it on certain conditions. The women agreed on condition that the right of
the enforcement of conjugal right! was conceded ,to them. The third portiOD
of tbe sin becllme the sniled garment of the women in the menses, Therefore Do
prohibition bfl'! been laia Ilgainst approaching women during the first four days of
the period, Ilnd the privilege tlccordell to them of enforcing conjl1gngnl rights
whenever they -for the sllme. See also Dharma Butra V. 8. It is
batter the student hILS the whole passage in ttUl original. See AnBndAs/rama
B.nskl't Berie, No, "12 (4), pp, 1768-1773-19'1l';;;iir 'It <"II?:'
!PIDTt :::fIlar .. rti1'111ir4 '{1 'Q7t(el Btltll
9a:Ai 'ff'n tf9 ::rcfi;r; l1PT nt (ij.tf1l
r
r9FrrrflTrr rwr
'l'HI,F( ",fq",ciir iilf'<i,,: I
_Is'tfu'fl OW;rcQlgl(I'lii'"n"l'i'fcmql'tq(;t I
Sayana then introduces t.he next as the meana resorted to
by ;til to get out of the sin. (;;il,;;f/1'
--tI 'f<\'1'1' mS"I"I."i {iffiffiq'{] llfit"'1f.--u
if'ii ............ I " '1'lmflo;<n\'lrq,,'1' owO"!iir llTil'lOm;rlir
Tf"fli'fH'liii&<r-ifl 'll qU '\I'f ... '" . ,.., I " '" 'l:m'1'
"'l1"",i 'fllll'l ;;iiI 'l'lRl11,q:nr W1;Jlll ool'l'lIf""1Riir: fl'f'[liiifi
f"%T1.f: - 'EfR'li'f .... }PTflt Fli'f1zi
ai'f'[;n;q;HIC'l''fllrmrl " <i' Of Ofl,lll 90f qlFrg"'11sslifS>!1
\1[09I,<,>1I"1'!' 919 31'>l'l',cif'[il9 " ulir,,;;'! I and on this. Sayan.
obaerve, >1'1 'lIn: til ,"'_I iflifiq'l91f. I 'l1:tflTi(>i "f(:li["11'1'1
"q- mi< ;;,'11,;['!! <fl! l'i>ntf'li "ijil(I1f. ......... " I
1. "In the pl"inted at p. 20 lins 21 and 22 for read
fcr.iiRrn: {at OUt pleaBure.ulltil issue if! born.'
2. WRj';''1i;[ i, e the husband.
3, dd,: qill'l1'!'! iiti<hl:r\[;!';;iitS'tfl<il' 'l1)!f(J'fI'W \
212
[
Y4inalJGl1aya
Ver8881.
For both these the Author mentions a visible purpose;
Striyo ya,ta,p. smrtaj1 viz., since it lias been ordained
that women a,'e to be protected. Since, that women should be pro'
tected, has been ordained i.e., said (above) it is said that they shoulp
5 also be carefully guarded, There this object of carefully protecting
them can he secured by acting according to their pleasure, and by
not going to any other women,
(Here in the passage)-" Among these he should approach
An Argument.' them during the even nights" is this a Vidhi
10 or a Niyama or a Pa1'isankhy& ?
We reply. it is not a Vidhi' as it states what is already
known, It is not a Parisa.nl,hy&, for it would be
The Answer, then affected by the three faults. Therefore, those
versed in N yaya have demonstrated it to be a
15 Niyama.
1. See Tukaram VB. Narayan; 30 Bom 339 at p. 359 (F. B.)
2. Hera there is a mistake in the print. line 26 continuously
with 1. 27th. thus fiI;'l>[ I9NR<r'l: <ffiffif<rr 9r 1.
3. In this and the following passages the discussion is directed to the
question whether it is a a A'lftf or Ii For this purpose the Author
gives in brief the imports of snoh of these terms. : The following Kal'ika may be
conveniently rem-::mbered in this connection.
R<rQ, '!1ful<i' \fro 1 ;;;r "fl_ "f qfw.:o1rrii ,",-,ill II
a an injunction ( Vidhi) takes place when something is absolutely n.on-
established j Em injnnotion of necessary arrllDgemeut (R1.fG"1'1Rr), when ODe alter-
native is already estllbHshed
j
when both alternatives are established, (the
injunction required) ie called limitation (qf\il@Ir )-Thibaut.
The posit ian is this: From verse 78 ta 81 as many as six directians or
rule, have been laid down; thu,. in v. 78 (I) ,Hr"ir;;r:; in v.79 (2)
(3) 3lf"frWl1?f'l 9iri!<r.; in v. 80 (4) >1'fi "f (5) Ol"lRmT
in v. 81. (6) 'f'l!r<l'r>fi .
Whioh of these are pure and simple .or of an .originating nature
and what is the character of all taken tog,th,r? Broadly .peaking
NOB. (I), (2), (5) and (6) are of an affirmative character enjoining cerlain acts,
while No. (3) and (4) are of Il negative nature, laying clown certain exceptioDs
or restriotions. Of the first four again no. 5 relates only to the result .. and has an
.Arlhtlada ohaucter. Of the remaining three. No. (1) lre<r: women
should be approached' is the general rnle, while No. (2) narrows it down and
NQ. (6) has a general aspect.
( Oontinued 2l3,
-------------------"---"
Ydjnavallaya J
VerGo 81.
and IINiyama" defined.
213
What then is the distinction between these? The statement
of that, which is absolutely not established (before)
Vidhi Defined. is a Vidhi. As, "he should perform the Agnihotra
sacrifice." "The Ashtaktl must be performed."
Niyama Defined.
"'Paae 21
" .
When one (oE the two) alternatives is reached,
the reaching of the other alternative, is a Niyama.
As "he shonld sacrifice on a level ground,"
" he should sacriffice on new and fnll moon days."
The sacrifice had already been ordained! to be performed.
That however, cannot he performed without a place, and necesBarily
therefore, the place is known.
That, moreover, i.e. the place may be lev"l or non-level, then,. and
thus of two kinds. When the sacrificer wishes to perform the sacrifice
on a level ground, then the direction that "he should perform tbe
sacrifice on a level ground" has' no use because the main point
intended bas already been reached. When, however, be wishes
to perform on non-level gronnd, then the direction that "he
.... ,," ", [Oontinued from poge 212.]
Therefore, the 'discuseioll centres round Nos. (1) Bnd (2), a.nd more
pointedly No. :(2). viz. or''Al:''lllO' <fi9iirn: I end the question i. under which of
the three kinds of Vidhis or injunctions doee this rule fall P This is not an
Utpatti Tlidhi (originating injunction), D.!! tha.t is to be found in No, 1. 'Women
should be approached'. Then is it Niyamn-an injunction by wily of Il necessary
arrangement-or a Pabsankhya,-a.n injunction of limitation or restricHon.P
A.fter stating the several positions ror and against either alternatives, Vijnanes-
varD. inclines to tbe view that it is 0, lViyama T'idhi nnd not a Pal'isankhya, Rnd
fl)r R good renson. For, if it were treated as Parisankhya, it would read WI1Tij' rr-r
(He should approa.ch on even nights only and not on any other'
thus, limiting his approaou. By tllking it, however as a Niyama it would read
'!ptlrg '1f:;:0gf;; '9T', 'Be must approach on eVen nights) on others he
ma.y or roay noV thUB not exoluding other nights, but laying down an imperative
stress 89 to the approach on even night!!.
S peaking generally l and as a. rOl1gh test) the Niyama Vidhi is to be inferred
where the emphasis is laid on the ach, I1.S here B.ud it would be Parisan-
kh.1/ft when the emphagis i'g laid on the word qualifying the action as here
Thi! m!ly bEl sesn in the illustrations given about Niyama and
Pmi sankh.1J!l.
1, i. c. the oommn.nd has been laid for thf;!
of ,the Sacrifice.
qf IOIce,
5
10
15
214 Mitakshu.ra-Parisalzlchyd dtlflncd-PMvll pa7asha-statcd. [YMfiava,'lik11a
Vers!! 81.
should perform a sacrifice au a level ground" (has a use as it) declares
the meaning intended, the intended meaning then not having been
reached. The prohibition of a non-level ground is impliedly involved,
since tbe performance of sacrificc could be accomplished only on
5 a place ordained; whereas by choosing a non-ordained ground, a
sacrifice in accordance with the S' astra caunot be accomplished.
So also "facing the east, one should take his food," This
illustration' from the stands explained by what has been
said before.
10 The statement, of a proposition, which though available in
many places, is still made again with the object
Parisankhyli of its exclusion from the rest and restriction to
Defined. one is Parisanlchytt. For example, "they took
up this sacrificial' rope of truth" by this "he
15 takes up the one called the halter of the horse." This mantra' by its
own force, is (capable of being) appropriated to the taking up of
the rope known as the halter of a horse, as well as the One known
as the. baIter of the asS. But by the specilication' agaiu that" tbey
take the halter of a horse" the ({)riginal) becomes applicable
20 tD the rope of a horse .and becomee excluded in its application to the
aile called tbe rope {)f the ass
Similarly', "(only) tbe flesh of tbe five-toed animals should be
eaten" Here the eating of the flesh oE dogs &c. or of rabbits, &c.
takes place in due course. But its re-iteration in the ca5e of rabbits
25 and otbers, excludes that in tbe case of the dogs &c.
'Whot tben is proper in tbepresent case? Parisankhyl1, says
the opponent, aud he proceeds: Because in the case
The Purva of 11 man, who bas married a wife, approaching the
stated. wife in season follows oE bis own will, and tbere-
30 fore, this is neitber the object of a Vidhi nor
of a Niyama as it would be opposed to the rule of the
1. See Apa,tamba.Dharma,utra, 1. II. 31.
2. 8,e Taittiriya Sambitl1 Y. 2. the full text i, m<!f1l'i"'I
'l.'f l'inr1@ 'ICa1Ir I Ff'II om!!"''','' l'i1lf'Cl.1''!I'''''f[ I '
3. 'lC'I"'-'l\?l;ra,"r 'lW9Rfr' '!;r<i,,: .'!t ,;roll'!'
I S&.yana.
4. See Apa,tamba Dharma,utm 1.5-17-37; yajna loMr 177; Mann
Oh. Y. lSi Yasi,hth . XIY-47.
5, From bera commences the view of the opponent whioh is stated he:re-
fn.:r as fl. 216. 1, 5 and CQmtilS the :refutation,
,
I
..... _- -----.. ..
YafnavaiJ:lI
a
J"
Verse 81.
riI I !'k,rn - Pur tJa p lc Con ti 111.(, cd ,
215
Grlwa.smrti,l For the authors of Grpya. Sutra.s have enjoined
thus: a After wedding the wife, one should rema.in a celibate for
three nights, twelve nights, or for a year." There, if berore the expira-
tion of the twelfth night, or of the year, menstruation occur then
by construing the text, "He must approach at the season" i. e. 5
as a Niyama, the rule of celibacy as above enjoined would stand
contradicted.
Moreover, a statement in regard to a fact already estab1ised
is properly to be taken as for a specific purpose. Going to wife in
season follows as out of natural desire, therefore, (and is already 10
established). 'If he goes at all, be should go at the season only' is the
proper interpretation Ot the text.'
Besides, for begetting 3 son (which) is commanded, always
approaching the wife at season by this injunction of Niyama, has
already been known ; therefore, the Niyama tbat "He must approach 15
at sea80n.," becomes meaningless.
Moreover, by taking it as Niyama, some invisible result
has to be assumed.
Besides, if it be construed as a Niyama, viz., 'one must
approach at season,' in the case of 11 person who is not near, as also 20
of one who is suffering from some disease, or is otherw.ise unable
or unwilling, then also an impossible fact would to have been
prescribed.
Fllrther, by construing it as Niyama, there occurs further the
conti:adiction bstween Vidhi,' and Anuvdda, and thus, one word 25
1. See AS'valliyana G,ihya 1. pam,k.am-YIII. 2;
Baudh'yal1a I. 5. 16.
2. T.he objection now introduced is
object intended is stilted as a.u alternative,
t1r!ft(:T ::r . I
based on the rule thllt where the
a niyama does not oconr.
The point of this objection stated si-Illply is this. The object- of Iln
iusiBtnnt oOIDllllmd for a.pproaching the wife at Benson without fIlil is the
begetting of a SOn. But tha.t hn.! o.lren.dy been seoured by the injunction as to
the begetting of 11 son, And therefore the alternative order that one must
approach at the Beo.sou becomes meaning1eBs,
3, flidhi--f1u origina.tive ordar Or injunction, !lnd AnwIJCida, flU explanatory
repetiti.on of, or reference tO
I
wha.t is a.lreo,dy mentioned. This is the fact
Mserted. Hera the b,egetting of a.Bon, is the wLich is the rellson tor the
iurtuer direction of a.pproaching a.t n. Bea.son.
once' pronouuced, would in one case be an Anuvad,!, and in another
CBse a Vidhi.
Therefore,' the rule coutained iu the text '(one) shonld approach
only in season and not at any other time,' is proper (to be taken)
5 as Parisankhya alone.
This (position) is not approved by Bharuchi, Visvarllpa and
others. Therefore, Niyarna alone is proper
The opposite side.' Because, in one alternative' the text (will have)
expressed its Clwn purpose, and in the other
.10 case, viz. '[01' not going in season, (occurence of) sin has been men-
tioned vide (the following text). "He who, when near, does not have,
coition with his wife, when she has been purified' after menstrua-
tion, becomes immersed in the terrible sin of phreticide; of this there
is no doubt."
15 Nor is there any contradiction between Vidhi and Anuvada;
because there is no Anuvada (here) and the text has the force of
Vidhi. The contradiction between Vidhi and A.nuvada arises
(only,)' where a statement is to be reproduced at one place, in
regard to a Vidhi, while the same, at another place, not being known
1. The point is that this wonld he against the wellknown rule of
construotion under which one word u!!sd in Do sentence must be construed in the
,Bame sellee. A double meaning should not be attached to a word or sentence
occuring at ons and the Bame plaoe. There should be one leading idG6I\ in 0.
Bentence. 8,e Gharpure" Vyawabara MayukhaP. 54.D.l;P. 74. n. 7; P.ll3 .
. n. 3; and P. 119 n. 1; 1. L. R. 36 Born. 839 at p. 356; al,o Gharpure',
Mitak,harfi P. 241. n. 2.
2. Here ends the objector'!! position, which commenced
withthe clan,e "''>'11''1' etc. 8k.P. 21. 1. 12.and P. 214. 1. 26 abovs.
3. The author of the here b'gin, the other ,ide, ,i. ,.
this position a.1I set out above.
4. The two nlternll.tivBs arB going and abstaining from going in
Beason.
5 .. one who ha.s bathed after menstruation and who therefor
has become fit for lIexual intercourse.
6. Here there is n misprint in the text at p. 21.1. 25. the conect rend ...
ing i, <f'l fii'r<rf9I'ff!<ff ;;'if9f'!91a:cro>i 6te. (and not't!'iiMoq as occurs in the print l .
.. _--------------
Ydjnuvalkya ]"
Vors6 81.
k .' - .
I U Uara-pak?ha 7 '-( Oontinued).
before is to be stated as a Vidhi.' Thus in the MImaJ).sa on the
Adhikaratla on the Vll.japeya sacrifice, and in the statements of the
objector's' views (occurs the following statement)-" By means of
the Vtf.japeya should one aspiring for the heavenly kingdom, offer
a sacrifice." In this, the word sacrifice is to be taken as an Anuvdda 5
(introduced) as a qualitative accessory of the (particular word known
as the) Vll.japeya. And that again is to be taken as a principal (word
introducing a) Vidhi, having for its object the fruit of obhining
heaveuly kingdom. Here, there is no scope for an Anuvllda.
1. In other words, it is used (I.e B. V idhi, an originative injunction in
ODB pla.ce, and as au A11uvada or repetition of the Vidhi- at another. It would
. obviously be' against the general princip1e, that n word ls. to be used in the
same seDse in the Bame sentence.
The words (off>! and ST;li!l'l ,hould b, particularly noticsd, and in inrthsr
order and m'lf, or lllFr and 3tli"IH which occnr very often with the sarna
significa.noe. A Vidhi, au originative injunotion states whioh is 3iIf!R j
while a.n Anuvada a repetition or expillna.tory repetition states the which is
trIll. Thus 'Devndatta. is wise', Devadatta is or IfIll, and the wisdom is annA'
and therefore In short, [q\1flf is the fact, or the quality asserted of the
subject, otherwise known as the predicate, and is to be proved, or esta.blished.
is already known or assumed as esta.blished. is the Principal thing
stressed to be established. is its AcccBsary ha.ving only a qualihtive
funotion.
2. i. c. the pa,ition of the [.iiQP,1. in the Adhikara'{!a known as the
TTajapaydhi/carn'{l,a-the 5th in the 4th Pada of Obapt. I. of Jatmini's MimuI;1sa.
The whole of this PrEda is devoted to the treatment of tbe names of tbe saorifices.
The four covering sutrAs 15, lay down the general po:::ition, that
as the Veda pertains to action II, the-whole of it should be taken IlS serving the
pur-pose (1). But that whioh, at the very outsst, is not recognized as anything
already known must be a. name, as it cannot be injunctioned (2). The second
lays down that the word which would mention more tha.n one necessary
mn,tbe taken as related to the principal. (3) Then follow the Tatprakhyana (3) and
TadfJyapades'a AdMka1"Cl?Las and Dext comes the vrtJapoya Adhikrwa'{Za which is thus
tat,d :-"'lJ'!'P'[ .iii "'< (6) iF'1ji'lll\. f$1ji!J;\ (7) Translation. "In
Ca.!!6 of f1 name, because there is mention of an nccessary (ij:OTi?iff:), it should be
taken as an injunotion. " This ia The a.nswer of the SiddhantirJ is,
'tha.t CBnnot be SOj :for in that cas'e the two actions would become similar.' The
objeotor's position or t<fI{Gi shortly is, the word WaJa-peya is mnde IIp <If two
'Yard! Wain, f1 food grain, !lnd poya drlnk, extract or juice, and the componnd
word eXtrnot of juiee, indicates n material to be employed in the saorifice and
[ Oontinued on poge 218.
28
218
answer.
5
10
15
As to wbat bas been stated viz. tbat in case' of a Niyama can"
struction, an invisible result has to be !lssnmed,
The answer. tbat (objection) is equally applicable in the case I
of a Parisankhy{i also. Siuce a sin bas to be
assnmed for one approaching in nonseason.
As to the argument,' that by reason oE an injunctive command
tor the begetting oE a legal son the approaching always in season
is already known and conseqnently, (and so) it is not a Niyama, that is
incorrect. It may he, that this is also an originative injunction
(Vidhi) Ear the getting oE a legal 60n.
IE the text" Thns approaching a slender wife he sbould beget
a son (endowed) with qualities" be taken as expressing sometbing
additional and different from (tbe command of) approaching the
wife, it being the originative injllOction for begetting a son, (we say)
that is not so. The proceBS of begetting a son appears to be the
resnlt or effect oE the action through the crea/hle agency the
...... Oontinul:.d from the last page. ]
not the name of the sacrifice itself ( Butra 6). The answer of the Sidhantiu is
given in Butra 7, and the reason is given in the 8th Sutra that
which is signified by a. single word would come to ha.ve contradictory cbaracters
(S). Bore in one sentence EffJiqitrf the word will ha.ve two
different significanoes viz. ll) the materiul for sacrifice and, (2) the sElcrifice
itself. The sentence when thus analysed would meun (1) one desiring of
Heavenly Kingdom should offer !1 sacrifice, (2) and the sacrifice should be
by meaD!! of grain juice. Thus the word sacrifice in (Yajcta) would have
the charELoter of (1) an instrumont with regard to the object of attaining
heavenly kingdom and (2) of the object to be ac,ompliehed in regard to the
grain juice. But as a ma.tter of fact one and the same thing may have two
mutually conhibutary characters, of the imtrumeut and the object. So the
word rafapoya does not lay down the material viz. grain-juice, but that it must
be taken' as the name of sllcrifice. (See Sabara-bMisya and the Jaiminiya
, 'I' 4" 48)
Nyayama a pp. 1- .
1. Se p. 215. I. 7.
2. See the next sentence.
3. See p. 215. 11.13-16.
4. 11I9"fr. i. 6. the creative or productive agency the
instrumental cause of which is the begettiog of a son. il\E[''f{ (creative agency)
has been defined as 'Ji9g;'Jl9'lf!15'iffi 'JT9i'iill"JI'!!1:(if;m:-the particular activity of
BOme productive agent whioh tends to bring about the existence of
something which is going to be. It is 'iTlO'ff and 311>\1. Both these kinds require
three constituent elements viz. "Ie 'I, "I'f'f and .iiMnIOll1!T. 'Jlm.
P
ij;'f 'JT9lrcr. 1 and 'JIEf;r1l1

_ ...... .. --.-.--.- ..

Verse 81.
answer (eonid.)
---- .. _-----._---._ .. -
219
instrumental cause, of which is the command of approach-
Page 22* iug the wiEe as is shown hy the text "By 80 approaching
he should beget a son (endowed) with qualities"; just
like the text. "By perEorming Agnihotra Bacrifice he should try
to attain heaven. " 5
Nor' is it that this might (appear to) be the statement
oE an orginative injunction wbich is impossible of perEormance by those
who are not near (their wives) and the like. Because for those only
who are near and who are competent has been directed the text' viz.
"He who being near, does not approach his wiEe, wben she bas bathed 10
after bel' monthly CODrse, and tbe special text' viz. "Be who
being perEectly in good bealth " does not approach bis wife who has
bathed after montbly course."
The avoidance' of non-willingness, moreover, will be (secnred)
only by taking the injunction to be a Niyama. 15
Nor' is there any necessity of assuming any special case;
becanse in one alternative it admits oE an originative injunction of
a positive significance_
Nor6 is there any contradiction with
7
Grflyasmrti. If
the menses appear beEore the expiration oE a year, then by 20
approaching (his wife) tbete occurs no sin oE swerving from tbe
Vow oE celibacy as is the case also on S'riLddha or the like (occasions),
ThereEore, Parisan1chyfl' is not proper, it b'8 tbe three Eaults
of disregarding' its own significalion, of assuming
lO
a seme not
directly stated, and oE rejecting something established.
I1
25
I, P. 215 11. HI-23 2. Of Paras'ara, Bee Bilarnbbn$.
3. Dava.lo. rrif IfI!;If B':' is the next balf. See
Balatnbhnttn 227. c.
4. i. o. it i3 only by taking it an injunction oompelling an aotion
rr."fH""I that any llUwilHngns38 on the part of those who a.re perfectly in good
health and are near, Oln be got OVdr. Mere unwilHngnes8, in tue o.bsence of a
justifying ca.use of unuel10lth or n.b:;HIUC8, will not justify one for abstinence.
5. P. 215 ll. 810.
6. P. 215 1. 32 i. c, in the CBBe of Ilppro!lohing in L'.onBenSOD.
7. Buch fiB AS'vaHtYElDI1. See p. 215 1l. above
S. These aTe the refutations of the positions set out above. viz. injunction
of limitation. See nots above on page 212.
9. '2::rr'ifif!!Si' i. e. destruGtion of its own signification.
10. a which ill foreign and outside the
11. is something which is established or assumed as
established. 111H9fl:T is o;ssnming (l:. or which counters
what is established.
220 an8wer.( Donid.)
[
Ydjnavalkya
V.ersBs 81.
In the text, "0 five-nailed animals, five (only) are to be eaten"
here althongh when the alternative of eating the hare ha:ppens to
be the one established, there would be Niyama, and when the eating
of the hare &c" as also of the dog and the like happens to be established
5 it would be Parisanlchyil, and t.hus tbere mp_y be a po!;sibility of
both, still in tbe alternative of a not eating the hare etc.,
would lead to a sin, and also for eating tbe dog and the like there
would be no sin and thuB there would be a contradictiono the
text relating to penances, and so Parisankhyil alone
1:0 is assumed
l
,
In the text," In the evening, and in the morning eating
has been ordained by the for the twice-born," here also it is
explained as (the case of) a Niyama. The text, "not at any
time must he eat the meal" wonld be a repetition, if it were .constrned
15 asa P arisanlchyil.
In the SBme way, by taking it as a Niyama, a repetition
Z
viz. 'e'Veri\' season' wonld be obtained, vide the maxim
3
"on a recnr-
rence of the cause, the resultant also recurs."
In the text, "Or he may act Bccording to his desire &c." it is
20 also a Niyama. "Even in non-season also, if the wife has.a desire,
he should indeed grant enjoyment to the wife;" "fie may go in
season, or at all times excepting the prohibited days":-the above
twoSfttrss of -Gautama< also favour the Niyama (constrnction).
It means that he may approach his wife in season, and even in non-
25 season when the wife so desires, aV1Jiding the prohibited days he
sbonld approach. Thus enough of too much prolixity. 81.
1, i. o. of neoessity, the Pnri!ankhy&' alone is the proper construction,
otherwise emphasis would be laid on Bating Bnd not on restriction and the
choice:in eating. see also ,po 228.
2. i. o. althougb the rule in ita statement mentions "iRf!' once only
'Btill with the recurrence of every sellson, the approaohing also follows.
3. 'iliilRrl;'f"lr<fflit-This is a well-known maxim otherwise
sta.ted as f.tIG"dI"H"I(t'11q Its oppo.site is also well-known. viz. Rfi:J':ijO{m-
cf. CossantfJ ,'atiollo log-ia, Cassanto ipsa lo!ll-when, the feU-Son of the
caMes, the la.w 0.180 ceases by itself.
1. Oh: V. 1-2,
y
,Vers6 81.
Vlramitrodllyo.-Thc boon .Div.en by Indra,.
Viramitrodaya
2:21
The Author states a oounter-exoeption to the restriotive rule
" One must approaoh at the season only."
Yajiiavalkya,Verse 81.
That which is not in transgrsssion of ths dssire is ' in accordanoe 5
with the desire'. He who has (acted) in aooordance with the desire, is
one who aots acoording to the desire. Thns, the meaning ie that, not
transgressing the deeire of the women, one may approach even in non-
season. Ths word wet 'or', is ussd only as particnlari,iug the already
stated Jjiyama, or as nearly indioating an oppositio.n a, a course, and 10
not as an optional rule. Here the qualifying clause particulari,ing the
rea,on i, " of the women, etc." TIl< boon, i.e., that conferred by Indra.
For, it is stated in the Taittiriya S'rutP in regard to Indm and women:
"They said, 'ws choose a boon; (they) should approach us at
season; we (thus) gst progeny; 1st us at our pleasure until (children) are 15
born bs free to be with msn '. Therefore ons should approaoh in 8sason.,
(SO that) women get progeny, and according .to their dssire are entitled
to having intercourse, until (children) are born, such was the boon chosen
by them". In the expression '(until children) are born', the
suffix Tosun (me:) is used in the abstract ssnss. Thus, ths meaning is 20
th",t 'ws wonld havs sexual iutercourse until the birth (of children)'.
Vasi,htha' also: "This indeed is learnt. Indra after killing the
three-headed Twa,htrn, affected by the sin considered himself to be gnilty
of a great crime'. Him all beings denounced '( thou art) a phCllticide,
,,; phOilticide'. He ran upto the women, and requested them' kindly take 25
over a third of this my BrfiJ:1micide '. They asked' what will come to
us P' He said' choose a boon'. They said' may we get progeny during
season; may we have intercourse at our deBire until (children) are born '.
'So be it (as he said)'.
Anusma?'a1.' 'rsmembsring' i.e., taking into consideration in 30
conformity with the subject in hand. Women .Iso were .so much after
sexual intercourse, they took upon themselves a portion of (the sin of)
1. II. 5. 1.
"2. V. 8,
3, l,lnlllwful nctj a crime,
222
Vlrnmltrodnyn-DuticB of a hU8baruJ...days for apprDach.
[
YdjilavaZkya
VC1'Sfl 81.
5
10
phmticide (in exchange) for that. Therefore generally tbe snbstance of
tbe argument is tbat in all probabilHy tbey would go unfaithful witb
the husb.ud wbo would not fulfil it.
Moreuver, swaddranirata eva Mavet-' he sbould be solely devoted
to his wife ouly'. In biB wives only ehoold he be intensely devoted, i.e.,
sbould bave sexual intercourse. The meElning ie tbat in the case of an
adultery against one's wife she "lso may very probably commit adultery
against bim.
Here by tbe (uHe of tbe prefix) ni, anotbar obligatory rule ariBes,
viz., 'he sbould approacb his own wife only'. By that for tbe
procreation of a KsltBtraja son be permits approaching the wife of
a brotber.
Thus, tbe first Obligatory rule deduced is, one must approach his
wife in sea.son excepting tbe parMs, and (on days) having the epecial
15 characteristics, by tbe absence of particular conjunctions as will develop
sexual intercourse. Tbe second injunction that is deduced is tbat in tbe
absence of a desira by the woman, one should not approacb bel' at a
time other tban tbe seaBon; and tbe tldrd rule is that wben one is not
intent On procreating a son, one must approacb his own
20 wife only.
Some say that' wben the WOman desires, one must approach even
in non .. season' a.ud state Il Niyama for approtLching during Don-seaeon.
OtberS, however, taking the word 'oa as indicative of' an option, (say) tbat
when the woman has a desire, one ma.y approach even in and
25 propound a rule that' one must not otberwise approacb in non-Beason.'
As to the expression' during even nigbts' and tbe like, bowever,
it is " prohibition for one who desires a son just a. in (expressions like),
" One desirous of a son, should perform a or " son-yielding
sacrifice". This, however, sbould be remembered: Whenever in an
30 even night there is a preponderencs of tbe female fluid, then indeed a
female (child) is produced, but witb tbe appearance of a male. So, even in
an uneven nigbt wben the semen preponderates, " male (cbild) alons is
produced, but with tbe appearance of a female; vide this taxt:! "A male
wben the semsn of tbe men preponderates, a female is formed wben tbe
35 female fluid is in excess ", as compared witb tbe instrumental' causes,
viz., tbe even nights &c. for (begetting) a son, tbe materilll causes, viz., the
semen, the female blood being more powerful. And bence on an equality
1. Manu Oh. III. 49.
2, opposed to the .-term. well known in Ni'"ya,
- - - --
J
Verses 81-82.
VlranH oj a hnsballil,
223
of the semen and the fomale blood, a hermaphrodite is produced. And
therefore also in reg.rd. to One desiring a Bon, even after mentioning the
even nights the addition of leanness has been stated. And therefore,
'male' has been stated, its appropriateness baing its indicating
the preponderance of the semen-as the means of begetting a son. 5
Not'should thUB bs suspected the uselessness of observing the
(rule a6 to) even nights &c. as it distinguishes a SOn having a woman's
"ppeiLmnne. Hence, indeed, has it been said. 'one should beget a Bon,
with anspicious qualities'.
Similarly also may be iuferred n. rule that, one should approach 10
a fatty on:e on uneven nights fat' those who desire the particular heaven
to be attaiued as the result of the birth of a daughter. Thus enough
of prolixity.
The author mentious a reason for (ths mle) 'according to
the desira' 'attachment to one's own wife', viz., 'women' 15
&c. should be protected, eo haB it besu laid-down, viz., "sbould
be well protected". Here also bas bsen stated in Manu' and
others that "even on trifle occasions women should be carefully
guarded". Really speaking, however, from the text 'solely devotsd
to one's wife " a corollory is inferrable that One devoted elsewhere may 20
have sexual intercourse even in non-SeaBon. The Author expounds that by
YatMkami 'according to (her) deeire', There the reason is that the 'women
should be protect.ed', such has been stated. This is ths substance, 81.
YAJNAVALKYA Verse 82.
By the husband, brother, fathel', Jfiati, mother-in- 30
law, father-in-law, hnsband's brother, and the bandhus,
women shouB. be honoured. with orna.ments, clothes and
food. (82).
Mitakshara..-Moreover, by the husbaud and the rest, good
women as efore-mentioned shOUld be honoured' accordiug to theil' 35
meaus with ornaments, clothes, food, flowers and the like. Becanse
when they are respected, they (halp to) develop religious merit,
wealth, aud the (fl1lfilment of) desires.
1. V. L.lj;"lTl'tIei-'l.
2. Oh. IX. 5.
Viramitrodaya.
[
. Yaj1Javalkya
Verses 82-83.
In the text 'Moreover, solely devoted to his wife ',the method of
protection inclnded by the word aha 'moreover', the Author makes clear
Yiljuavalkya, Verse 82.
6 Bandhubhi(! ' by the Bandhus', i.e., as technically indicated in the'
text, 'l'he sons of oue's mother's sister, the sons of one's father's sister,
and the sons of one', maternal uncle, should be known as one's own
Bandhus " "r1tmu-Mndhavili} "'. Should be respected, i.e., should be
honoured. Rere the mention of others than the husband is by (regard to
10 the particular) occasion. 82.
Mitakhara.
After she is entrusted with the household duties, how should
she behave? So the author says
Yajfiavalkya, Verse 83.
15 Having correctly placed the utensils, alert, cheer-
ful, averse to extravagance. she should make salutation at
the feet of the parents-in";law, (and) be devoted to the
husband. ( 83 }.
correctly placed i. e., deposited
20 Ilt its right place, uten,sils, i. e. household uteusils, by
whom; such a one. As for example, the pestle, mortar, wiuow and
the like, at the threshing' place; the stone slab and the grinding
stone at the pounding' place, and the like. Dakha, alert, i. e.,
skilled in honsehold transactions rhhtfi.. cheerful. always with a
25 a smiling conntenance. Vyaya-Paranmukhi:, avB?'se to' emtrava-
ganee i. e. should be by habit not a spendthrift. 'Should be' is to
be added to all'. Mother-in-law and the Father-in-law together (are)
PaI'8nts-in-law, S'vas'urau under the rule" (oE grammar) that
the word 8' ura is optionally retained when spoken along with
1. of K"tyayana-ciled in the
1';. 'f'US"Rlll'f,-! '
3 'q<rur,'!l""
4. ;, D, with all the re.t.
6. PaniDi L II. 71.
YdjnavalkyaJ"
VeJ'8iJ8 83-84.
225
S'vas'ura, it is a semi-residual compound. or these both, pa.da.van-
salutation oj the jeel, always should be made, kuryat. The
UBe oE the expression Parents-in-law is inclusive oE others deserving
oE respect. Bhartrtatpara., devoted to the husband, i.e., acting under
the behest oE the hushand, she should do as aEorestated. 83. 5
Viramitrodaya.
Now the Author states the Duties of Women in five verses.
Sa7!lyala!,; 'correctly placed', i.e., in its proper place well
est.blished, Vpaskaralj, 'utensils', i.e., the (wooden) pestle, mortar,
the stone slab, oloth, broom, and like others, by whom; sucb a one, as 10
snch. Dall?M' alert', shilled in bouse hold transactions. flMht
a
,
'cbeerful', i.e., exbibiting signs of deligbt such as a smiling face,
and tbe like. VyayaparfuimuMi, 'averse to exlmvagfince', i e., disinclined
to any improper expeuditure. S'vas'urayolj,' of tbe parents-in-law',
i.e., at the mother-in-law and of the father-in-law. padavandana7!l, 15
's.luting (he feet', when possible. everyday, is to be inferred.
Bha1trtatpara, 'devoted to the hUBband ',i.e., by habit intent on doing
Bervice to the husband, etc. (83). " " "
MITAKSHARA.
(Dnties oE a wiEe) when near her husband have been stated; 20
when the husband has gone out on a journey, what should she do ?
So the Author proceeds
Yajiiavalkya Verse 84.
Sporting, toilet of the body, witnessing the festivities
"of the popula.ce, laughing, going to a.nother's house, (these) 25
. one should abandon, whose husband' has gone abroad. 84.
whose husband has gone to another
country, kridam, sporting, i. e.; by means oE balls,
Rules for one &c., toilet oj the body, e. g_
whose husband by uuguents, samajo, populace, utsavaj1 30
has gone abroad. festivity, snch as marriage aud the like others.
The witnessing, darsanam,' 6E these two.
Hasya.m, laughing i. e. loudly boistoronsly; going to auother's house.
The clanse, " should abandon," is to be taken along with each.
1. :i[li'l'l"'rm has been thus defined in "liij"i"'iqor-' .,"i;'!t
'l1l: I '" >r"'!iillfihr'!'l:'f.l.'-Apte.
2. i. D. of the feBtivities end of tbe populece. 01. also Manu Oh. IX.-75.
"nd other texts cited by Balnmbha\tn. 231.
29
226
women
. .
Viramitrodaya.
[
y
Ver86 85.
Kridam, 'Sporting'. i.e., with balls, dice, etc. S'
'toilet of the body', viz., by unguents, etc. Sam{l)o,' populace', i.e.,
an assemblage of the people, "I.avo 'festivity', e.g" marriage and the
5 like. The witne88ing of these two. Hasl/am 'laughiog', i.e., a loud
boistorous laugh, and also going to anotber's house. P"o?hitabha"lrha 'one
whose husband has gone abroad', i.e., whose husband has gone to another
country; should abandon. This is the meaning. (84).
Page 23." Yajilavalkya Verse 85.
10 When a maiden, the father should guard ( her); when
married, the husband; and in oldage, the sons; in the
absence of these, the jilatis; never at any time is
independence for women. (85).
bafore' marriage, 'pita, the father,
15 should guard, kanyam, the maiden daughter, from improper
couduct ; after that, the husband; in his absence, the sonB, in oldage'
'also. Abhave, in the absence, of these, i, e. those mentioned
above, thejfiiltis the gentiles. In the absence or the jfiiltis, the king,
vide the text
3
: "On the failure or both sides, however, the king is
20 the supporter and maBter of women!' Therefore, never anywhere iB
independence for women, (85.)
Viramitrodaya,
'for women', i.8., 'shonld be m.de " must be understood.
Here the genetive case is by way of a conjnnction with the kr!' affix.
35 From this the meaning is that in no condition whatever mnst
independence, i.8., non-dependence be laid for women. Nor can there
be independellce for maintenacce' and livelihood which is necessary, aB
that can be had otherwise. For, an unm.rried damsel, the father must
guard, i.e., maintain and ward from anytbing agaiost popular or
30 scriptural rnles. 'One who has been ofi'ered' i.e., married, the husbaud
should protect. Everywhere it applies by reg.rd to the context and
1. 'l1iiim[fU!IF<WI'-Lit. prior to the aooeptanoe 01 the hand,
2. There is a misprint at p. 23 L 4. Instead of 'ml111'it read \!:a:11i'r'f.
3. Of Niirad .
4. W"rrrn:'!ll\-SeeS. K No. 703, under, i/I"''''''i'lliilll II.
2-9. W"1'lf '!ll\ _ .m 9f'i1!'l.' e, g. ",11PI q'!'lI'l: ';r;'l a (wood.) outter-a
hatobet.
5. also meon, seourity. '31qIJH'I .rr.r:' 'qlHo:'! ,!Hoi
y 4iflavalkya ]
Verso 80.
Viramitrodayo-Upoll the dea tTl Of the husband.
227
conjunctionB. In oldage, however, in the absence of a husband competent
to protect, when sons exi.t, the SODB. ThuB in the absence of relations
commencing with the father and endiog with the BOnB competent to
protect, the Sapil,da relations remoter than these should indeed
protect with. view to avoid any blame to themselves. ThiB UBe of the 5
plural name iB intended to iodicate. the first seOBe; by that are included
the paternal relatinns. So also Niirada: "When hiB SapiJti).aB do
not offer protection, the paternal side of the woman is competent. On
an extinction of both sideB, however, the Iring iB the Bupporter and
master of the woman. He Bhould provide for her maintenance, and 10
shonld reBtrain her when fallen from the (right) path ".
For in some places the reading is te?t.!),m. It is indeed
meaningless. In tho reading t{}.s{}.m, of these i.e., of t.he women,
independence, iB the conclude!i BenBe. OtherB, however, Bay that theBe
are to be taken sepautely for the parents and the rest, and maintain 15
that as depending upon them 'nowhere would there be independence for
women'. (85).
YAJNAVALKYA Verse 86.
When deprived of her husband, she must not remain
away from her father, mother, son, brother, mother-in-law, 20
or from her maternal uncle; otherwise she might become
liable to censure. (86).
Mitakllhara:-Morcover, bhartra vina, one deprived of
her husband, withont a husband, should not be without her
father or the like. Because, being without them, she becomes liable to 25
censure, garj1al)Iya, i.e. becomes blameworthy. This is in the case of
the alternative of leading a celibate life, vide the text of
"After the death of tbe husband, either celibacy' or ascending
4
the (cremation) pile after him." There is great merit' in ascending
the funeral pile after him. 30
1. It BeemB Mitramisra reads 'l'ffl'\.
2. Oh. XXV. 14.
3. i. c. Oontinence.-well-pr68e!ved cbnsbity.
4. Bl"frU;;"l i. '. ",cending the faneral pire of the hUBband and going
( to Beaven) ofter him.
5. W!!'f'f :-ProBperlty bec.use of the merit a'quired h)' crematioll
along with the husband,
228
of Pativro.ta.
Moreover, Vyasa
'
has pointed out in the form of the episode
of the she-pigeon :-" Devoted to her husband, sbe entered the
bnrning fire; there she regained her lord adorned with variegated
hracelets. From there the bird joined to his wife, went to heaven,
5 being honoured on account of his (meritorious) deed. There he
eujoyed it with his wife."
So also' S'ankha and Angirasa: haviug premised "Thirty
millions and five millions more, as many hair as are on the
human (body), for that period shall ,he reside in Heaven, she
1 0 who follows her husband" have (further) pointed out their
inseparableness thus: "As a serpent-catcher forcibly draws a suake
from the hole, thus so drawing out (her lord) that woman enjoys
pleasure in company with him. There, solely devoted to her
husband, being praised by the bands of the Apsarus, she enjoys
15 pleasure in the company of her husband, for a period of fourteen
Indms' (reign)". Similarly2; "Whetber the husbana be brahmicide, Or
have mnrdered a friend, or i. guilty of ingmtitude to a benefactor, the
woman who is unseparated from her husband purifies him taking
whom up she has died. That woman who upon the death of her
20 husband ascends the cremation fire, is regarded as equal in merit with
Arundhati and excels in the heavenly region. As long as a
woman, upon the death of her husbaud, does not get herself
burnt, so long shall she not be redeemed from tbe female form".
Harita' also: "The family of her mother and that of the
25 father, as also that where she is given (in mal'riage)-she purifies
these three families, who follows her busband (after her death) ".
Similarly: " One who becomes afflicted when her husband is
aftlicted, who feels delighted when her husband is delighted, who, when
bel' husband bas gone abroad, remains without It toilet aua becomes
30 emaciated and who when her husband dies, dies, that woman should
be regarded as a PativratCt. ".
1. Anusasanika Parva. Oh. V17. Vore9s 9, 10 and 12.
2. Suddhangirnsa (BalaIJl).
3. and Angiras. also (Balm).
4. One who is faithfully and entirely devoted to ber husband. 'Tif is
any vow taken; ancl trfrfEn:rr is ODe who Ln.s tc.ken and maintained the vow ot
wholly and solely followlng the hu,band. The 'luotatioll in the text defining
0. q-(rf'o/!"I is from
Yd}ilavaZkyaJ
Verse 80.
--------------- ----- -- .. _----- . _. ---- -
all to II tinllgamalla
'1
This is the general dut.V of all women except those who are
pregnant or bave an infant baby child, and of all (communities) as far
as the Obandals,' since the text" who follows after her husband" is
general.
229
As for the texts, however, which prohibit self-immolation for 5
It woman, viz., such as :-" Tbe rule ss to the following
the dead (husband) <1oes not apply to It Brl11;lmuJ;li woman, under
tbe command of Bru\lma. But among the other castes, however,
this' is to be the higbest austerity. (Their duty is) to do good
to him while living; and when (he is) dead, to destroy hers8lf. Tbat 10
woman of the Bri\bmaJ;la caste, who follows her dead hushand, (she)
does not lead to heaven by (reason of) her self-destruction either
herself or her husband."
Paga 24.*
These and several other texts, relate to the ascending of a 15
separate funeral pile, vide this special Smrti:-'ABcendiog a separate
foneral pile and following her busband is not proper for It Viprfi
woman." Thos for the women of the aod the others,
permission to asceod a separate funeral pile appears to be inferred.
Some, however, assert :-"Like as is the case with men, self- 20
killing being as much prohibited for women also this direction for
Anugamana (post-cremation) is meant fol' those women (only)
who through an ioordinijte desire for heaven, transgress this prohi-
bitory rl11e of law as is the case with B S'yeoB
An argument. sacrifice. Just as in the text" One who wants 25
to practice abhichtlra' may perform tbe
S'yena sacrifice" a direction for S/yeon sacrifice is given to one whose
inner mind has been oppressed by an intense feeling of rage, and
who is intent on transgressing the rules laying down prohibitions." .
1. been defined as the eon born of a BrahmnD! women from
r. See further on in Verse 93. Amara II. 10. 4. Their' varieties have
been aetailed in Amara lI. 10-19-20 thus I
[I
2. -following the husba.nd nIter his deltb,
3, proceeding principally intended for the dBsliruntioD of [J,Ij
enelIlY OI!f['l1il "ll,: I l[lll'O'q I "g;
230
[
Yajnavallcya
Vers8s 86.
(We say) this is wrong. Those who lay down the futi'
lity of the S'yena sacrifice on account of its results, because in the
bMtvanft which is instrumental for the per-
Reply. formance of the S'yena sacrifice, which involves
5 - injnry to beings, the sanction of tbe' Jaw
is wanting, while its prohibition exists, according to their opiuion,
injury itselE having been commanded as a means to attain beaven
by reason oE the rule us to the Anugamana, and there being an
absence of all prohibition against it like as it differs from the Agni-
10 sacrifice so is there a difference between the S'yena sacrifice
and the rule regarding the following the hnsband.
As for the view 'injury' means all actions which are
condncive of death, and the S'yena sacrifice is
Another view. itself an I injury, ' inasmuch as it is a proceeding
15 which cGnsists of acts condncjve oE another's death.
in a matter oE desire, for the motive part there being the possibility of.
a natnral inclination, cannot be said to be induced by a command',
by reason oE the Eact that it consists oE an injury which is
goaded on by II desire the S'yena-sacrifice is
20 The answer prohibited, and is in its natnre lllJurious.
Here, however, by the rule as to anugamana.
death itselE having been ordained as a means Eor the attainment oE
heaven, although there is a natural inclination EoI' death, still in
the transactions conducive oE death all incedental acts such as
25 entering the fire, &c., are induced on account of a command and thus
there is no room for prohibition (here). It is just like the text:-
"Let one who desires prosperity kill a white beast sacred to the god
Vil.yu." Therefore is indeed clear the contra-distinction between
the S'yena'sacrifice and the Anugamana.
1. f9fer-n.n command for cBusing injury.
2. i. o.
Here tho argument t9
,
lhat although the statement [1,8 to the s'Ylma
sacrifioe ocours in the Veda, it is nob in tbe na.ture of fL Vidhi, or 11 command,
It is only 11 Bort of a statement of a course of oonduct under
pByticular cireumstances. 9;OfB'lf: 1 if
mrr
'
f'itl7f1 ij F,frnW<R-;;'l 'l''!I'!'!!QI1[:-.,ii T. ;;f;t fit
"I 'i! alT;"III'l.q'l;' "Ff I Bee Biibarq BhD,1hy. P. 19. 3!l""(I'fll 97. (1)
-._------,--, --------
YdjilavaZ;,ya ]
Verse 86.
M ifni! Disctt8I1ion-( Conli1tuai).
As for the position viz. having regard to the S'ruti text
viz. :--" Therefore, oh, one desiring heaven
Another position mnst not pass away before the end of
his (nalural) life" the rnle as to anugamanct is
improper as it is opposed to S'ruti, (we an ower thus) :-- 5
The text" therefore, Oh, one desirous of heaven should not
pass away before the end of his (natural) life"
The auswer. meaus that one, who wishes for the M
with the object of getting heaven must not dis-
pense away life he fore the limit of life because, when life 10
remains, there is " possibility of securing charncterised by the
attainmeut of with its everlasting and uuexcellable bliss, by
reason of the knowledge of the (supreme) self, on account of the
fnlness of scriptnral studies in (the stages of) listeniug, contemplation,
and meditatiou over them, and with the inner mind free from all taint by 15
the performance of ordinary aud extraordinary duties. Therefore, 01'
the sake of obtaining "heaven," which after all is not eternal, and
whose joys arc small, life should not be cut short. This is the
meaning.
Therefore, for the woman, who does not wish 01' Mo7c
p
ha and 20
is desirous of getting heaven, which is in the form of an uneternal and
small pleasure, Anugamana is proper; as is the case with other
AJ;lushthilnas' for (the attainment of) special desires. Therefore, the
whole is without a fault.
Viramitrodaya. 25
Bharl,a vinil 'when deprived of the husband', i.e., when she is
separated' from her husband, a woman must nOL remain awny-ktnil.
from her father or any of the like ralatioas; i.8., she must not remain
unattenjed by them. mherwise by so remainiog she might hecome the
object of blame good men. This is the me.ning. 30
Here, the separation of the husband ie tWJfold, either by hiB going
to anothsr country or to the othsr world. Of lheee. in the (case of the)
first, until his return; nnd even in (the case of) the sscond alternative, for
the life of continence, for her whole lifetime she should indeed remain
1. 8128J.,-l1uy religious (lct commenced with (1 set purpose and with
the object of sBlmring particular results.
2. 19!!""I-i c. separated away, with no hope of rejoining. Mark the force
of the prefix '{if!
232
Viramitrotl8yn-- Views Oil _ ".A llugama11.u,i
[
' Ya.lnaualicyd
Vcrs(;!J ::6.
under their protection; t.he absence of a particular predioate (course of
conduct) is dependeut upou the absenoe of the pl1rticulor state (of life).
In tbe other alternative course of following (on the cremation pile of)
the husband, it is connected with the ubBenee of tbe spscial objects.
5 For say' VishllU' "When the bus bond is dead, either celibacy or
following (l1fter) bim ascending (the cremation pile)." This, bowever,
i. for one desirouB of the fruit of celibacy I1S stated in the chapter on
celibates, viz., "attains the regiou of Bralpna, and is not born bere
again." For one, on the otber hand, having a desire other tban
10 celibacy, excepting when sbe is pregnant, or hl1s an infant cbild,
following the bus band on the funeral pile. Tbis is the adjustment.
1110reover, Sankha and Likhita: II Tbirty millions and five mil-
lions more, as many hairasare on tbe human body, for that period shall
reside in heaven she who follows her hmb.nd". And also: "Whether
15 the husbaud be a Bri1Jemicicle, or has murdered a friend, or is guilty of
ingratitude to a benefactor, the woman who is unseparated from her
husband, purifies him taking whom up Bhe has died. That woman, who
npon the death of her husband ascends the cremation fire is regarded as
equal in merit with A"undhati and excsl. in heavenly region. As long
20 as 0. woman, upon the death of her husband does not get herself burnt,
so long shall not be redeemed from a female form."
Ranta also: "the family of her mother, and that of the father,
as also that where she is given (in marriage), ebe purifies these
three families who follows her husband (after his death)".
In the Bra]lma Pnrapa: "When the husband dies ill another
country, his chaste wife placing his two sandals on her heart, and
(thus) purified, ehould enter the Jl1ta"edasa' fire. The woman who
utters the sbould not destroy herself."
Vyasa: .. That chaste Woman solely devoted to her husband,
3') who npon hearing of the death of her husband in an unknown country,
ascends into the blazing fire, hear her power: If he has entered
hell, and tied np with terrible nooses, has been taken hold of by the
attendants of Yama and taken to the place of torments, and awaits there
helpless and humbled eurrounded by his own actioIls, as a serpent catcher
35 forcibly draws 0. snake out from the hole, thUB drawing out her lord,
that woman enjoys pleasure in company with him. Tbere, solely de;oted
1. Oh. XXV. 4 .
. 2. 'Ii!: '1'i '!<'lIn. I The J\iuMhh1i.rata gi ves it, derivation
. thu;: I 'ir<;19<fil G'fT"I'it G'fliTw"m mffi II II. 31. 41.
Y d,iiiatJaacyaJ
Vd/'86 86.
Virnmitrodnyn. -AbDul ,-anugamana
to her husband, being praieed by the bands of the Apearas, she enjoys
pleasure in the company of her husband as long as the period of fourteen
ludra's (reigns)". Thus enough of prolixity.
Others, however, suggest as the adjustment, that when the
husband is dead, the Bral).mani wife should observe celibacy aud the 5
wife and the rest should do the ascending (of tbe cremation
fire) after him. So also Paithinasi: "The ( rule as to) following the dead
husband (on the pier) is not (ordained) for a Bro,l;1m."i under the rules of
Brl1l;1ma; for other however, this has been prescribed as the
bighest duty of a wife." And Angirap.: "That woman of tbe 10
caste, wbo follows her dead husb.nd, she does not lead to heaven by
(reason of) her self-destruction either herself Or her husband."
That, ho is questionable; the word 'eeparate' in the teAt of
Likhita and others being intended as sp,cialiy indicating the prohibition,
and hence also the expression 'taking him' in the aforestated passage 15
of Likhita. is a rule for a Bro,l).mal)." So UsanajJ.: "By mounting
On n separate funeral pile, a Vipr{/, woman is not authori,ed to go
after (him); this has been laid as the highest duty for the women
of nther (Vor"as) only." Hence alBa the Author of the Kalpas
mentiolls without partionlaris.tion, the lying place for the wife on the 20':
northern side of the (husband's) dead body. Hence also in RamayaJ;la, and
like other works the destruction by the Brl1l).mol)i women of their own
bodies by cremation with an embrace of the body of the husband has been
described in sm.ller episodeB.Then the S'ruti, viz.: "Therefore in this
world, one desirous of heaven should not pass away before (the limit of) 25
life" sets aBide at a.distance nil the Smrti text; presoribing anugarnana .
How is this P The answer is: Swalf-lIarni 'desirous of heaven " i e.,
who wishes for ths fruit in the form of he.ven. 'Before (the limit of)
life', i.e., even when there is (the limit of) life, in short, by his Own
will. 'Pass away', i.e., give np life. This is the meaning of the Sruti. 30
Thus also 'one must not do injury to any being' is also a Sruti text
of general application. Like the text" One should kill a white (animal)
for the Vo.yu ", and like others of Sruti and S'lHt.i in regard "to the speci.l
subject of injury, is the cose of the 8mti text under consideration, viz.,
after the husb.nd is dead, the wife should follow (him) and shonld resort 35
to the mode of departure othel' than that specially laid down. Thus there'
being no opposition thus it should be carefully noted that the Smrti
text is uot contradicted. Others, however, say that in the c.se of
a ohaste wife, self-destruction after the husband, and for .ny other,"
celibacy, should be the adjustment, the vow of fidelity to the husband' 40
reaching as fa.r .8 da.th after. tho husband's death.
30
234
[
. y 4iilavaikyd
V01'88 S7.
Hartt\: "afflicl:ed when (the hue band is) afflicted, pleased when
he is pleaseJ, and when he is abroad, distnr'bed in mind, while when the
husband is dead, she dies, that woman should be known as the Pat'vratft."
Some say that perhaps the prohibition in the case of pregnant
5 women and others for following (the bu,blnd) after his death, is
tantamount to a command for others to follow. That, however, is not
agreeable, as it is opposed to tho usage of the good people of all regions.
Those, moreover, repeating the text of AngiriiJ?, viz., "As long as
a chaete wifo does not buru her body iu the fire after the husband is dead,
10 so long will she not be releaeed by any means from the female form",
and taking it as authority set aside the usage of the good, they forget the
text stated by himself and closely contiguous aud precesding the above
text of viz.: "For all the women excepting that of jumping.
into fire, no other duty whatsoever must be known after the death of
15 the husband." From the principal opening claueo 'For all women "
after the manner of the maxim' Or the Veda '.,
Therefore in the case of pregnant women, and those who are not
guitly of a heinous sin, from the to the CLllnq.llli woman is
the right of following. after the death of the husband, and that this
20 adjustment is equal to oelibacy hSB alrea1y been shown before. Thus
everything is nice. (86).
Yfijiiavalkya Verse 87.
One who is devoted to the pleasure and the good of
her husband, who is of virtuous conduct, and has conquered
25 her organs (of sense), obtains fame in this world, and after
departing from here obtains the best pOSition.' 87.
priYam, to the pleasure, i. e.,
agreeably to the mind and in future also what is beneficial, Buch,
hitam, good. Pleasant aB well as good (together make up the
1. '1!V'lI' ,ee Jaimini III. III. 2. This is the fi"t Adhlkar'l?a of the
tbird PlId, of the third Ohapter of J.imini. The ,.cond Butra is 'II J!l'lil.T;jfl(,
,4 Or it may appertain to the whole Veda, became of the pervading: ;,
Here tbe point under discu88ion is whether the text applies to .11 the
women, or to some only under partioulB.r conditions; nnd the Author states that
having regard to the emphatic ma.nner in which it bE\B beell introduced, the
text is meant for all the women after the ma.nuer of the reasoning in ERr '!fT.
2. 'lRI;( i. c. final resting place aft.r death.
Ya}tlavallcya ]
Verso 87.
conduct.
compound word) 'pleasant and good '. That which is 'plessant
and good' to the husband. Therein yukta, devoted, swll,chll,ra,
of virtuous conduct, one whoBe behaviour is virtuous; such a one,
as so described.
235
I Virtuon3 behavimr, mOreOVdl', has been pointed out by 5
Sankha tbns: I' Unannounced one should not go out of the house.
Not without the upper garment, nor must one walk fast. Nor
should she speak with a stranger man with the exception of
a grucer, a reclnse, or !1 physican. Nor should she expose her navel.
She should put on clothes as far down as the heels. She must not 10
uncover her breast, uor must she indulge in loud laughter. The
husband, or the relatives she must not hate. Never must she associate
together with harlots, rOllges, go-betweens' nuus, fortune-tellers,
and those that work in sorcery, charms, or magical philter, and
jugglery, or those who are of immoral conduct, becanse it is by close 15
contact that the character is perverted."
Vijitendriya, has conquered her organs, conquered i.e. one
by whom are restrained the organs (of sense) i.e. the sense of
hearing, speech &c. together with the mind. Iha loke kirti1p-
in this WOI'ld fame, i. e. renown, and in the other world also uttamam 20
the best position, apnoti, she obtains.
Moreover, all these' duties of women' are to be understood
as applicable after marriage, as it has been stated'; "Before initia-
tion, as he likes in bebaviour, speech, and eating." Als03" Tbe
ritnal of marriage has been regarded as that of initiation in the case 25
of women" (87).
Viramitrodaya.
Priya7(l , pleasant', i. e., at the time at.tractive to the mind;
l!itam 'good', i.e., good in t.he end. The dwandwa compound of these
two worde. This is one view. In foct, however, it is the I,armadhdraya So
compound, yuktft 'devoted " i e., Bet on, one whose hehaviour is good is
of 'virtuous conduct', slDftchdrtl. Goodness h.s, moreover, been described
L meeting Jover by appointment: 'I'!"'ilf'iWf i! "f'l1f'f
lf;if .
. 2:>'by'G.ntama II. 1.
3. Ya1iu.il.67 .
. - ( .
Vlrnmltrodaya-Code ojcollductjor a womall.
by S'ankha and Likhita thus: "Nor must she from within go out; nor
without the upper gorment ; nor must 8he run; on occasione other than
of festivities she must not use fragraDce, Bowere, or ornl1.ments, or ooloured
glHments; nor must sbe speak to a. stranger excepting 11 grocer, an ascetic,
5 or the elder8; she mllst not expose ber naIve!. She sholll(1 put on" cloth
which would extend as far as ber heels. She mllst not lay b,ue her bre.st,
nor must she indulge in lOUd laughter. Nor the husb.nd, nor his relotion8
shoulll she hate. Never must ,he ossoci.te herself together with harlots,
rogues go-betweens, nun" fortune-tellere, and thoee that work in eorcery,
10 and the jugglers. Indeed by close cont.cUbe character of women becomes
vitio.ted" Sa'l)yatenddgtt, I 'one who hilS restrained her organs' i.e. ;who haa
kept under control, speecb, mind and other organB. lha 'here', i.e. in tbi8
..-orld. Pretya, 'after departing' i.B. after life becomes extinct.
Anuttamilm', 'Un8urpassed' i.e. having no rival in the higbest. rank, i.e.
15 in tbe form of heaven; absolution. The whole of this code of women's
duties is to be nnderstood, moreover, to be applicable nfter marriage; the
concnrrent use of the word husband and the like having an application
only -in that stage.
ManU', moreover, states the fruit of fidelity to the husband:
20 "From the time of her gUt she who is for the whole of her lifetime entire-
ly devoted to her husb.nd, (ehe) attains the region of the hUB band ; ehe iB
just aB (reBpected as) Arundbatl"_
Page 25*
The Author now lays down the rules for one with many
25 wives
Yajiiavalkya Verse 88.
When there is a wife of the same Van.1a, religious
acts must not to be allowed to be performed by another.
When there are wives of the same religious duties
30 should be performed by any other except in the absence of
the eldest. 88.
1. Viramitrodya reads rnRrnI the
while Visvnrupn. does not give this velBB a.t all.
lIiuakshBra reads 19fuiii""'1r
. . ,
2. i. 0, than whioh there can be nothing beUer, the best PO?' excellenco.
3. This varae is not found in the published edition of Manu. But in
Bome manuscripts it has been pla.ced near verss 153 01 Ohapter V.
]l:dition of Manu, ,,"
----_._._._._._--- --. _._. __ .- ----_._----- ..
Y,i,Jnavalkya]
)Ters688,
237
When a wife of the same
var1'}a, satya'!l, is, . another i. e. of another van,la, never
dhrama-karyam karayet, religious work be allowed to be
performed. Savarl!asvapi, e'ven when there are wives of tlw
same vama, dharmye vidhau, in religious duties i. e. in the '5
performan'ce of religious ceremonials, vina, in the
absence of the eldest, i. e. leaving the eldest, itara, any other, i. e. the
middlemost or younger must not he engaged.
Viramitrodaya.
Tile Author states about one having many wives 10
Yaji'iavalkya Verse 88.
When a wife of the same Val'na does not exist, the Author permit,
the performance of religiou, acts in with wive, who are not of
the same varna. With the compan:v of a Slldri2 wife, however, there is
absolutely a prohibition. For says Va,ishtha:' "A wife of the lowest 15
varl!a is only for enjoyment, not for religiOUS acts" qf
the lowest val'\la, i. e" of the S'udra class, is not intended for ( the
performance of) religions acts in the case of
The word 'among wives of the same var?za', is
indicative only of plurality; therefore, when there are many wives of the 20
sRme var,!a, without the eldest, i.e., married, any other ruust not be
engaged in religious performances. This is the inference, i.e" ehe must
not be employed. The meaning is th.t a religious act muet not be per-
formed with the association of nny one other than the eldeRt, Therefore
the net result is that religiOUS nots must not be performed with the 25
aeeoci.tion of any other than the eldest, vide this te.xt of Vishnu: "In
sacrifices like the consecrated fire, the second not be
taken to act .lone with him, otherwiee fruitlessness will be hiB even by
th.e performance of hundreds of sacrificep."
Or its meaning may be, 'in the absence of the aldeet' i. e. withont 30
her cOlilpany, and in that case, witb the aseociation of the eldest, the
competency of another is also inferred. Therefore Katyayana has
observed: "Not without even one sbonld a wise man perform the
consecration; that one should regard as not done, which all do not
conaecrate." Thus then in the text ofVish\lu 'Second' means one not of 35
the Bame Varl,a. In fact, when with the eldest alone there would be
accomplishment without much trouble in a religious act, exclusion of
another, (otherwise) ill any other case, permiesion (for her).
1. Oh. J[VIII. 18. There the rending ie in. tend of ""'loTI.
. . -.' - . . ,
238
The cllOiae among thfJm.
[
Ya';;/Clvall'ya
Verf6 89.
Tberefore indeed, in the Chhandog;a PariSi,hta Katyayana h.s
observed: "Performances such as coneecration of the fire and tha like,
one who has many wiva., should cause to be psrformsd by one of th, same
VeLr!!a; in her absence, however, by the eldest, provided sbe is not under
5 censure. or these, lI1orovar, one who has given birth to warriore, nnd
who has observed the behests; one, who is expert, and of sweet speech,
and is pure, her should he engage in such a caBO. Or, in the case of
incapacity, the act shouH be divided in daily order in the order of
seniority, or all shonld accomplish it together according to the knowledge
10 (of eacb)". 'Under censure' i. e. a wife against whom a cause exists
which would be on objection to her association in tbe performance of a
religious act.
"One is Mlled a D,\armapatn;, provided Sl. e be without a fault;
if she have fanlt, it would not be wrong; for) one ehnuld take another
15 possessed of qualities." In this text or'Dakiha a180 , tbe meaning of
the word 'without a f",llt' is alBo the same. It has also heen state,1 that
resorting to a second wife or the like would be for the specilll rite of
the COllsecration of the Fire (83).
lVIITAKSHARA.
20 Having laid down the law for one whose hushand is dead,
the Author now propouuds the law for one whose wife is dead
ya.jfiavalkya Verse 89
1

Having caused, to be cremated with the agnihotra fire
his wife of good behaviour, the husband should take (again)
25 according to law a wife and the fire without delay. 89.
,-As descrihed ahove of good
beltaviOtII', i. e. leading a good liEe, when dead, sucb a wife striyam
agnihotrel).a, with the agl1ihotra fire, i. e. witb fire consecrated
with 8' rv,ta rites, or in its absence with thut prepared with
30 the S'mfirta rites, dahayitwa, having caused to be cremated, patil1,
the husband, who has not produced sons, who has not performed a
sacrifice, or who is not entitled to enter another order of life
Yd,;navaZ;';ya ]-
VerBa BO.
for a widowef.
when another wife exists vidhiva,daha,ret,
should again take a wife and the fire according to law, a,vila,mbaya,lj.
even withottl delay, even immediately. Because
(1. 20). it has been ordained by "without an
ode,' should not remain even for a day the twice- 5
born ".
This, however, is applicable only in the case or her who has
been dllly initiated along with tbe consecrated fire, and not of any
other. As to what has been stated in, "When, however, one
cremates his second wife with the vaittli'ii1ca' fires when the first is living 10
that (act) is equal to!iq (lor-drinking" and" Upon the death of the
second wife, one who abandons the (vow oE) perpetually consecrated
fire, him one should know as a bral;tmicide, as also him who gives it
up at bis (mere) wish -" and like otbers, these Bre to be understood
as applicable in the case or her wbo has been initiated as a wife along 15
with the consecration of the fire.
Here ends the Ohapter on Marriage.
Viramitrodaya.
The Duties of one who hilS lost hsr husband bave bsen stated
before. Now the Autbor ststBS the ssme for one who has lost his life 20
Yajliavalkya Verse 89.
Vrttavati'lZ 'Of good behaviour, i.e., wbo was of virtuous conduct,
wife, apparently who is dead by the cODsecrated fire, i e.,
1. 1. 10.
2. 31;/r'3;-Tb.e Sa.cred nraa-five or six in number, viz.;
rnrrlfr(f and 31lfr'9-lflf which a.re oolleotiV'dy known 8.S fims, and tP:i.f, 311tf6'l.7.j' and
aflcrn:l'1 the fires.
or sncred fire.
Thp-re are different d03igna!;ions by which fire is knovln when kindled on
occasion!! e, g. H is known as Iflcp:t; when it is kindled on the
occasion of the that entry in house along with the bride 8.S q}Vii on the
1TlTf-.:rr." as at the nud 80 on.
The last verSe recommends to the widower It sscond marriage 80 that the
fire may ba oOllS8cmted again. The qnestion then arises' whether it is nbsolnt61y .
necessary for the reki ndling of the fire that a wife I'Ihonld be wedded again.
The Ba.lfimbhllHi enters into a prolonged discuBsion and mentions in detail!!
the widower's fire, por Conlra----..the householder's fire. The two
words ( wife), a.nd 31m ( fire) are always coupled together. It is not, however,
absolutely necessary for one who has lost a wife to take to another j if he is not
80 inclined: be mlly kindle and maintain what is called the widower's fire.
240
Mitilkl}harn..-SCllioT wife when dfJad.
by the S'rauta fire, and in its absence, by the Sm{17ta fire, dd,hayitw{t
, having cause,1 tn be cremated', i. e., by the SOn or the like, otherwise,
however, having cremated her himself, the hneband who then had a reason
for marrying another wife, (ehould take) a wife, when poeeible of the same
5 var!,a ouly, otherwise, excepting a S'ud,{t, of another va"!,a also. Ae Bays
Vish9U' "Even when the wife is dead, one must not give up the Vedic
Fire; that should be prepared even by means of a substitute, and should
psrform it the whole life-time." For the Nibandha has explained
Upadltin{t-' by means of a substitute' such as by a wife .not of the
10 same var!,a or the like.
Agnl!, 'Fires' i. e. the S"'auta as well as the Smd,rta. And more-
over another (Wife), tlllar,t' should take, i. e. shonld take over. Tho
Buffix ~ in the word avilambayan is indica.tive of its OWn meaning, 'i,8;;
without making delay. In case of,delay there might come about a
15 slackness in the performance of duties which can be accomplished by
wives and like others, or at hiB own oVtion, and not withont delay, the
undesirable condition-of being without an order Cin life) migbt come.
about. And that is oppossd, since Dak,ha has stated N ~ v e r must a
twice-born be without (being in some) order even for a moment".
20 Such cremation, however, shall he only of that . wife, whether
eldest or youngest, along witb whom the fire was brought home, nnd
with that very Fire. Thus: "He who cremates his aecond wife with the
Vait{tni/,a Fire or the like, wbsu the first is living, tbat is squivalent to
liquor-drinking." Also "when the second is dead, one who gives up the
25 permanently consecrated fire, that should be taken as tbe abandonment of
Bra!111la; as also one who gives up at a (mere) whim. Also," He who
cremates hiB wife indifferently .. ith his own consecrated fire, by that
(act) he becomes a woman, and hiB wite becomes a male." These nnd
other similar texts arB to be interpreted as applicahle where cremation is
30 made (with the consecrated fire) of one who was not associated in the
consBcration of the Bacred Fire."
Thus ends the chapter on marriage in the commenatory On
Y Iljiiavolkya.
1. 1. 10.

Verse 00, :
'J : , .' .. :,'
deflri'ed.
CHAPTER IV.
Of the distinction of VarIJ-a (Class) and Jali (Caste).
Fora there may befour wives"for'a
three, of a Vaisya two, and for a 8'udra one. Having stated this, it
has been stated, moreover, that ootheoe, sons should -be begotten. Now ,5
upon whom, froin whom, what (kind of a) son is So the
Anthor states 'the distinction
YAJNAVALKYA Verse 90.
,From (husbands of) the same Var1Ja, upon _,(wives
of) the same Va1'1.la those who are begotten, ,theseiare the
Sajati sons (oapable of) continuing the line in unblemished
marriages.
, Mitakhara: Savarl),ebhyo from the same van,las i.e., from
the and the rest,' sa varl)asu, upon the same var1.1a i. e.
upon the and the rest, sajat!liyap. , i. e. of the same jati
or caste ss that of the mother and the father, putrah sons"becomej For
. 1. This dettlB wlt'h the question .of mixed 'or
gamy, They are miiinlygronped aS3f:j;mij and l[(;tmij and the ,further mixture,
;fftff(of of thea-e. The whole soci,ety h divided. into four vIz. qw,
and Vaisya un'd audm, enumer6ted In
order of priority. When a marriage ta.kes plaoe between a mai{"-of the' 'prior
tJm''!ia, and a 'woman of "B next thereafter mentioned, it Ie ati "'Anuloma
mar;iage, - When, however,' the "partie,s nre arranged' In aninve.rae
that the woman is of 'n. prior vanIa ahd the husbn.ila of a"va1''!lta next or lower
in enumention, it is n Pmtiloma marris'ge. There is ,therefore B tbfeefol'd
division 'of marriage viz. 69"crT Ilnd aR;ttuf which'is either
The paternity of the"le terms.is traeellhle'to: the Vedas.! nnd,ie intetesDing':-
In the Taittiriya BalJlbitil Third i desoriptiono! the perfor:
maDce of the' Daria.Pur'lj.'],ma,8a Ishti . . As part of thiB is the anva.l'ambhfl;!tiyo?hti.
In the fifth P"opathakri of the third Ash,aka the partioular deitie, t,o te,.,invoked
are mentioned, -and the following "mantra ocours.
?llWfrfif.!r """"<! 'I 'l9ii1'3rq
a;,if lfif:toITir {flriiijlfl! '11fT'll;! 1RQii\&roi K'f'lla>rif

, Upon .. this ,S&.ySJ;1B comments R!I ,follows:-. , __
af,1if Rr'Nff-i'f; lI'!ijijl'.""I1 3!r?rR9ifijl'lI<if(if I
I 'f "''1ijtr@il l'<r.ml iii lI'ii'IFi
>:'I"q q'lTi!)l\ijl<!R"L g1;ii'I.\N'l'ifl'1I'lf .ffi 'lW91Jf.;:
31
10
.,' :
15
tlu, Ettie .. '
[
y Mna1laikva
V cr8B DO.
the statement that' " This rule is ordained for married women only"
has been placed at the end
a
as applicable to all. For the married women
i. e. for those of the same val'IJa, is the connection. The word
, married' being a relative term, the meaning is 'with hnsbands of
5 the 8110me var'l!a ,; .
The word sa:varna: nsed once' is clear in meaning.
Therefore this is the intended: To a woman ot the same
varlta married according to the form described, children boro from
the husband or thl1 same var1fa become of the same jlUi. And hence
10 Ii!sll i:!Omea to be expressed the difference as to the var'l!a of the
Go/aka, Kt1nina, aud the like. These, however, while
distinguishable from the savar11-as as well as the
Page 26" anulomas and the pratilomas, are bound' by the
general roles of conduct, Buch BS abstEinBion from
15 injury, and the like, vide the text': "All those born of the degraded
are stated to be equal to the S'udras in regard to their statuB'."
I if!! '[ii I ",,-if
"'fl'lTI"* iii'.! I <iiufql\'IT: ",/ffi't
iiFl!iiroilli I "iii <!iiif'lltll Wi'!1
.n MaPmn91\<'''191'''9i'i[ I <'[Ii! oiiof'lI<'!T'lH<1ifflit ffi'li
<'fI!il\i'i, I 1\ I Therefore 'llotit1'l
marriages have been declared to be illegal. 1
was reudersd as hypsrgamy by Ooldstream, and subsequently ueed
by Sir Danzil Ibbetson in his Report on the Oenaus of the Punjab in 1881, in
which he defines it BS '& Buperior marriage'. From the point of the woman
it is marrying up-t.e. with 0. man of the superior cla.sl!.
1. See iurther on Verse 92 p. 251.
2. ;;qe1;Inlf,. OlItiwl< is tbe conelnaion with its correlntive tbe
.... \he opening.
3. Ses:BaI"mbhatti P. 275. The me.ning is that the word ,av"'Va by
itself i. olear. Why then a repetition 1 It is for m.kiog tha position clenr.
When the word is used in relrttio!l to the wives there would be no difficulty. But
when"ueed in'regard to the husband as ODB of a group it may have (l wider orbit.
T,b.-atefore lby'fuen of the'same upon woman of the same vMJ.la' makes the
position clenr.
'1. 3!1'iW'1"ii-Tbe uSe of this word in Snnkekrt is indicative both of a
tight oS aloo of an ubligatioD.
5. Of Manu X. 41.
6. <l'li'il1l1:-EquBI in regard to theit right. and duties.
I
... -- _.
Y4iiI.ava-z!c
y
a]
Verse 90.
objection.
Apadltwanasajft(, 'born of the degraded' i. B. born of an irregular
in,tercQufsa. They are olothed with the duties of the 8' udr,as B.IJ:Gh
as service of the twice-born, and the like.
243
Iudeed, if the Kunda and the G'olaka are not
An obj.ection their for II s'rftddlta was i5
unnecessary. It would also be against the rule :
"One who is born of " man of the same jft/i npon Il. woman of
the s.me jftti bscomes indeed of the SBme jft/i." as. from a. bull. upon
a cow, a calf, from a horse upon a mare, a horse. Thereflllre, that
on! horn of a from a is a. Brl1l),maI;lB is. D,ot in.- 1 q-
consistent. Moreever, there would be a contradiction with th(l text.
stated after enumerating the Kftni
na
, Pftunarbhava, and. others'. viz ..
"This rule has been propounded by m(l in
The Answer regard to those of the SBme jf1/i."
This is not correct. The prohibition, 15,
for a S'ritddha is with a view to remove the wrong', impression'
that one born of a Britl),maJ;la from a is a Bl'itl),maJ;lB.
As one degraded, who absolutely not thought of, for a s'raddha,.
has been prohibited.
Nor is there any inconsistency with the rules. That IJ:Iay be
where the jtUi is diredly cognisable. The and the like jf1ti, 20
moreover, have been defined by the Sm,ti and will be in nccordance
with the text. As for example, even though they nre equally
Brl1l),maI;las, the Air!, and Gaulama are the
gotras as defined in the So, all are equally human beings,
the Brl1l),mBI;lB and other castes as defined by the Sm,(tis. Of tbe. 25
mother and the father also, this is the test' for Ihe jli/i.
Nor is there any argument in a' circle. The world is
endless' as is the usage about the meaning" of words. As for the text:
1, See furtber on VersB 222. The meaning is thnt if they were not
BrAl),ma9n' how do they happen to be mentioned among to be avoided
for a8raddha 1
2. yajfiavalkya II. 133 ..
S. they would be of that jati of which were their par'lllh.
4. aR'I"'1r-h.e been defined as a-qqrmqql'f'l'>IT!firllliiit: An endleas aeries
of statement of and effects, Abs,ence of finality.
Q. perpetulll motion. is 'created world in motion.'
6. ,"o,\"i>Ta'l9l!I,-the practice ae to the determil!ation of the meaning of
'W
orde
,
244
BOilS. r
Verse 90.
" This rule has been propounded by me in regard to thoBe w hoare
sajdti "as' itis B statement ,in repetition of what is stated before, it
will be explained on the proper occasion.
i ,. son bas 'the same y'titi as the mother, since so
:5 itbRS beeu'stated in the Sm?;tis in regard to theNiyoga,and according
to the . usage oEthe good also, Thus, Palfdu, and
Vidura heing sons were of the same jdti as ',' that of their
mother.,. Thus enough of prolixty.
MOl'eover, i, 8: the
10 aud the putrap. santanavardhanap.,
sonscapaMe' of con tin ?ling ,the line i. e. undiseased, long-lived aud
endowed with religi6u and progeny, occur,
Viramitrodaya
Here, of the,d'lties of the' Varnas,' the ilAramas and' of otliers
15' w'hichbavil'to be hereafter proponnded. first having declared the law as
to celib8oy,'ofthe fourVariras of the Bra!;.ma"" and the others rsspec-
tively:,h.as been men'titined'Q ,marriage with three,two, "nd one var"asin
order,as.'weU as ,the. begetting,Of ason, There, from (a man of)what caste,
upon a woman of which caste, son of what caste is born? Auticipating
20 euch a question from the pupil and as if satisfying it, for a proper under-
st'\l.ndlng bf. 'the, membe!S of the varnas, and of the mixed also BS
the word 'others',.!lnd while' beginniog with the production of
priigel)Y; hy'meu of the sume Va"!la upon women of tbe sallle v'''1,a, aOiI
on .such 'IIn : occasion ,with a view to ,a clear elucidation of their rules the
Z5 Author severally discrimInates the pure as also the mixed ones
byfive verses ,auda half,
Yajiiavalkya Verse 90.
,: ;'>VarZlii, moreover, i80f two kinds, pure! and mixed. Oftliese, the
pure,., viz., 'the' rl1'\lmal?a and the rest have been before described, in
30 ' detail . The .mixed, further" is of two kinds, Principal, mukkya, and
subordinate, Gau'l}a. One begotten by the mother and the father of
different varl?as either directly or in a line of Buccession, is the mukkya,
the principal. By:reason of'the assumption of their being begotten in the
conimoriJioeofd'escent in suocession; there'is no fault of ultra pervasion as
35 to those further born of the mixed' and the mixed. Ones.
That ,also is of tlvri kinds; anulo1naja and In'atilo1naja, One born
of a ,higner' upoll a lower varra is anulomaja; in the reverse
1. and \'i'iIT<'l Born of the mi;,\l,
Yd;iiavatkya]
Vcrso 00,
Viramitrodayo,-COn11rLixlura (,/
24fi
oage, is the pratilomaja. The .qaul}a or .. seoondary is the Vrdtya
and the like, all others, than of the pure va,'!}a or the Prinaipal and
the miX6d. As .ssys Manu': "By reason of the misbehaviour' of tha
by. a' marciage. with the un marriageable, and alBa by the abondon-.
ment of one'B own dnty, is prodnced the mixture of the varllas". Varl}anc!m 5
Vyabhiaharo, the" misbehaviour of the Var])lB ", i.B., BexaRl interconrse
with one of another Avedya' unmorriageable 'Buoha. the
Sapini(a and the like. Swal/armal,ftm 'of one's own dnties', i.e., the
initiation and like otherB. By the UBe of alia, 'and also', are included other
causes also whioh are opposed to the (mointenonoe of the) Btateof a pure 10
V<!T1}a. By this, Bans born. of a sexual intercour.se between people not
relnted os husband and wife, although oftbe same va.rlla, such as the
Kuni(a., Go/aka, Kdnina, P6-unavbhava and the like are indeed. included
among the mixed ones. Hence also in Mahabharata': "With women
r.lIen, 0 SOD " of the is produced co. commixture' oUhe va,!!as," 15
, fallen' has beeu generally. mentioned.
Here, first, the Author expounds those of the pure varnas by a
refer,ence'to the cause. from the same v"rl,a', i.e.,
obVIously (the Bame as) that of the wife. Savarl}{i,8u' upon the same
" i.e., obvionsly (the same as) that of the husband. YBjd.yante 20
, thoBe who are begotten '. Te 'these are the saj{i,tis', i.e.,
of the 1'1'ogenitor's jftti. Similarly should the' order of words further on
be taken by hkiug the words" those" and" these" as understood in
the sense of a point to be establishsd and laid dowu as principal.od
arrccBsory. By the general expression 'are begotten" is intended only th e 25
legit"wate' Offspring. So thus fnrther also.
Thus, therefore, from a one begotten upon a.Brfi!).malfi
woman is a Similarly should be observed in the case of
Ksbatriya !lod the rest. Here as by the use once only. of the word savar""
intended meaning is llttained, the use of the word savar"a a 30
time is with a visw to bring out the meaning clearly. say th.t it
1. Oh. X. 24.
2. ;q(il"fl,-is popularly koown as adultery-fo[+>fIlf+"li>:-Oonduot which
iii opposed to -the rules or uBnge.
S. See Bhagvatgitn 1. 41.
4. "l'Wl'lffl-Only the apatya-31Ifi11-'! q;f,if (q',m 'r'l. 'Aooording to
,",'lilt "lq'f,ir '1'Ilif (iig'i (iig: 'Iii 'I'nii I af.!, <T'f' [q'fl
'f ",if; <wf,iFr9T I . '
Bhovabhuti describes it as a knot tying the parents together
'If.!''I'\U[iIF9'i'f I 'f1"fir II
246
Virnmi trodayo- s
[
TO:lnaVa1kya
IVerse 00. '
is intended to oonvey the ahsenoe of misbehaviour. Here lVIanu
l
: "In
the oase of Brtl.l;tmaJ;las and others, sons begotten on wives (married) in
the anuloma order while uudefiowered, those only who are of the equ!\l
(Va7,,,.) should be oonsidered as of the same JlUi". Tulyasu Of eq u.l "
5 i.e., of the same varl'a as the husband. 'among wives,' i.e.,
thoss married in a proper form. undefiowered', i.e.,
not sexually enjoysd by others. Here, thsenjoymeut is to be under-
stood as (the one IVhich was) ths cause of the birth of those who .re
born. Therefore even of those who have misbehaved, one begotten by the
10 husbaud is of the same var"a .s of the pregenitor,' Otherwise, it would
be inconsistent with the rule generally approved of all good meu tbat
one born of a wife who has misbehaved, but who has made expiation,
is of the same va,'!'a as that of the progenitor. Hence .lso in the text
of Manu': "All those, however, born of. violation are ordained to be
15 under the same dnty as the SUdras ", birth on aecountof violation only
has beeu stated as the reason for the (applic.tion of) rules of the mixed;
the word violation having the sense of adultery. Of oue, however, born of
a woman who has been guilty of (any of) the particular faults punishable
by ahandonment, that would not be so, by reason of the rule of the
20 8'i?htas. This is the line.
Thus, therefore, from the },fUrdMMi?kihtaf and the like alBa, sons
born upon the MardMtMi$kikta and the like women, are indeed Ma"dM_
bMsMhtas and the like. From the 8;1tas, etc., upon SaM women the
only, and from Vratyas, etc., upon Vratya women, .etc., become Vratyos
25 only, vide the Maxim: "He who is born of whomsover becomes like him."
It should be borne in mind that it is indicated th.t this special rule does
not hold in regard to those who are of the B.me j{tti in compliance with
the S'astra.
If the word anulomya is to be t.ken as rel.ting to age, then
30 in that cu.se it means of the bride-groom younger in age than the
woman. Upon the strength of the text' a honseholder should
wecl a wife junior in age' Rnd the like, one senior in age not being fit
1. Oh. X. 5. The construotion is lather involad. Its import is.!' of the
saveral BODS begotten by a man on different wives married from different orders I
those only who are born of wives. of the Same order arB to be regardod as
equal in CELete with the progenitor.
2. i.c. the husb.nd.
3. :X:. 41.
4. There is a differenoe between the 1Jlit,zk
s
hara and the Viramit1'o ..
daya as regards this. The fifitOkphara reads in its ss well as the
text of yG,jnevalkya, lJfu1dhavasikta, the
poth aB ..
YainavalMya]
VerS8 00.
for marriage, one begotten upon her is included amoug the Miscellaneous
mixed, and also on account of tho text ofLikhitEl: "By also mllrrying
the unmarriageable ". This is the ipmort.
Others, however, slota that the mention of the anulomas is with
a view to discriminate these from those born of a marriage in an inverse
order. Here by the use of the word patn.hu, 'on wives', and even in tbe
present context by reason of the general statement that 'this rule has been
ordained for married women' and the words' patni' and vinna ' married
woman' being expressive of a cognate relationship, the man who marries
liecomes developed into a progenitor, that tbe Kunq,a and the Golal", UO
not have the jlUi of the progenitor becomes clearly deduced. Moreover
their nearnes, to the third cotegory beyond the Sanki1'1}a comes to be
pointed out. Hence also Devala: "He who is begotten on women of
the same var!,(f, by a second (man other than the) father, is known as
Ayctveta, and by jMi he has the same duties as those of 0 S' ad,-a " :
This and similar other passages also may be seen there.
The Khetmja, however, is of the same jati as of the mother, by
reason of the Smrti about the niyoga, and by regard to the uEoge of the
Therefore, Dhrtara.htra, panq,u and Vidura being Khetraja
sons, have been stated to be of tbe same jati as of tbe motber.
This, moreover, should here be borno in mind. All this properly
is only introdnctory' of the BrlLI;tmol).o and the like jaU, but not
however that itself, as if its establishment by the B"a1;ma!uJ- charactor
be finally led to, there will be the fault of AtmdSraya'. Nor will
10
15
it bd open to snggest BO on the mere strength of the word of the eo
B"ahma!,i woman, as it will lead to unendodness,' as Buch an argument
is endless, and any other meanS of fixing it being unavaila.ble, and it
would not be any fanltif a thing which points at it is not accepteed as
conclusive. All this may be taken into consideration by the experts in
each 01' the several branches of knowledge. 30
1. Q"l't:9r'lfqi"-i,o. only introduotory and not finally oonfirmatory; only
0.9 opposed to
2. 31f1'lT .. PI ..... the i.nlt of aJ[<ql'lf<! occnrs where for the knowledge of self,
one's self is rssorted to aJIHlijll't aJri'lT<tlffr. It, opposite i, W>il"ll'lf<l=<m'lWr't

3. in 11 oircle. Thus, here the child is n BrapmnJ;l6
because its parent says tha.t he was a. BrA1).maI";lEl; and the parent waB a. .BrliltmllJ;lB
because his parent maintained BO, and BO on. The import of the whole passage is
that the jati such a, &c. can only be BUgge.ted at the
utmoBt
l
it cannot be a guide for ita conolusiveness.

248
VlrnmltrodnYb-I8I1rw oj 900(Z marTigns.
[
' Ydjiiavalkya
V cre8 DO-O 1 .
Even of those who are of the same varna as the father, a special
peculiarity a.mong these is mentioned by the the author: Anindyel,l.u
'in blameless marriages', 'blameless '.'viz., in the fonr:i.e.
the BraJ?ma . .and others. The Locative case is used to indicate a desired
.,5 conoectiou. Therefore" of such sons who are born of blameess marriages
those become capable of cautinuing the line i. e., the cause for
developing the progeny. This is an implication, for says Manu' " From
the four marriages enumerated suocessively, viz., ths Bra1).ma and the
rest' spring sons, radiant with the knowledge ofthe Veda and honoured
la, by the Endowed with the quality of beauty and goodness,
possessing wealth and fame, obtaining enjoyment to the fullness Of their
desire, most righteous, they live for a hundred years, But from the
remaining' blameabla marriages spring sOns who ara cruel, speakers of
untruth, aud who hata the Vada and tha sacred law".
. It .nead not be mentioned, that this has a .refreence to the
Bri11:tma"o.s.
Moreover. "From blameless marriages with women, blameless
progeny is begotten of in blameable'marriages blameable progeny
(is borri); therefore, one should avoid the blameable (ones)". .
2Q Here, even of the unmarriageable a censured marriage being
possibles those begotton from it, by reason of tbeir being born of
a marriage with the unmarriagaable, even generally should not b,
supposed to have the same as of the progenitor. Some, how-
eVer, say that that uecessarily follow, from .the text, .. in bl!'IDeless &0.'.,
25 'blameles,' i.e. unprohibited. That the word ,on is intended to,
indicate ".on .ouly, and that the word Santana &c., are a mere praise (90).
Having described the va'l'l}aS, the Author now states 'the
anulomas
Yajiia valkya Verse 91.
30 From a Vipra, the son begotten upon a woman,
"
is (called) the Mltrdhavasiicta, upon a Vais'yc1 woman the.
upon a S'udrawoman, or.also Paras'av:a. (91)
.. x, 9,40, 41, 42,
2. i.,. tbe .rem.ining three of the approved group' viz,
Prajilpa\ya.
..
Dai:va.,
3 ... i.c. Oommenclng with "i,ora, .. and PilHacha tbe
foor nnapproved.
"
"
first Sa!17caras
:-From, a .. a upon a K.shtriyli wi rp
by marriage, a son begotten comes to be known as JJ1urdhi1"as'ikt!1;
upon a Vas'yi1 girl married, comes to be known as and
upon a S'udri1, the son is uamed By Niqhada is nls"
known one subsisting on the killing oE the fi;h-the "f1'sp"ing uE, 5
Pratiloma marriage. In order that this m"y not be (takeu
to be ) tbat, Farasava is this. Niqhi1da an alternative nomenclature
(has been stated). 'From a vipl'a' is understood everywhere.
As fot the text of S'al1kha vi:;,: "One begotten by a
upon a woman becomes a only, one 10
begotten by a Kqhatriya up au a Vais' yi1 woman becomes a Vais'ya
ouly, and one begotten by a Vais'ya upon a S'udra woman becomes a
S'udm only" that is in regard to the acquisitiou of the duties oE the
and the others, aud not for negativing the Mllrdhavasikta
aud other jatis, nor for the arrogation o the Kqhatriya and other ji1tis. 15
ThereEore oE the Murdhavasilcta aud the rest, the initiation should be
performed witb tbe staff, skin &c. as have been prescribed for the
K.ahatriyas &c. " Prior to the upanayana, as he likes in conduct &c, ".
This rule should be understood as before.
Viramitrodaya 20
Now among the mixed to be expounded, first the Author mentions
the Anulomajas by means of two verses.
From a upon tbe married wives of the KlJhatriya,
VaiJya and Sudra tbe sons born become known respsctively us
J.fil1'dMtbMlJlli/,ta, AmbalJi,tha, and 1"IiIJMtda in the order. Another class also 25
knowa as NilJhada subsists by'the destructioll of the fish. To distinguish
from him, another designation of the Nis(,dda under consideration has
been given in (the olause) 'Or also the PMaSava.' Thus the qnrater' is
of nine letters. The word .oa '00", is used in the sense of cha, 'and', the'
accumnlation of the indeclinables is uot indicative, of any additional 30
meaning.
80me. however, read paras' avo niIJM'tdopi, 'parasava and
NilJluida alBa', and explain that by reasou of the UBe of the word Cha,
another NilJMda also, (is meant).
As for the text of Sankha viz "One begotten by a upon 35
a woman becomes a KlJllatriya only. by a KlJhatriya upon a
1. See Gauhma II. 2.
2. The metre hM generally eight letl;ers,in a qua,I r,
32
[
yajiia.all,ya
,VerBs 01.
Vaisya woman, a Vaisya only, and by a Vaisya up au a S'ud,t2, a S'udra
only, that is only intended as indicating the applicability of the duties of
the K*hatriya &c. and not as negativing the jt2tis of the ],{ardht2b1ti*hWa
and others, nor for the arrogation of the K*',at"iya and other jt2tis (in
. 5 their case) as it would be inoonsistant. Hence also Manu': "Those
sons of the twice-born, begotten on wives of the next lower orders, in
their order of enumeration, they call these as Anantamnamanas',
on account of the blemish of their mothers}'. 'born of
wives from the next lower orders', i. s., from among those ennmerated
10 next after, or on womem from among those next to one. ]'{atrdo?ht2t,
, on account of the blemish of their mothers' i. e., of the blemish of the
jati of thsir mothers. 'designated by the next order',
i. e., by the order next to that to which the wives belong, the meaning is
that, by the use of the word name, by reasou of their having a jati other
15 than that of the mother and the father, even when the father's jaei is
unavailable they are designated by the mother's jati. To this indeed is
applicable (the rule in) the text " the jati is to be determined by
( regard to) tbe muther ". And hence also the Author of the Nibandha
has stated that for the ],{ardltaMihikta and the reet, the Upanayana and
20 the like are to be performed with the same staff, skin, sacred thread &0
8S have been stated for the Khatriya and the rest. Henoe also in tbe
expression hi 'the however,' the
word ki, 'however ',indicates what has been already stated, (91.)
--
Yajiiavalkya Verse 92.
25 Upon the Vais'yd and the S'(],drd women, sons begotten
by a K.shatriya are stated to be (known respectively) as
Milhi1hya and Ugra; one begotten by a Vais'ya upon a S'fJdra, as
KaraQa. This rule is ordained in regard to the married alone.
:-Upon Ii Vais'yd as also upon Ii S'udrd
So woman by marriage, from a
Mdhi?hya and Ugra, respectively, are the sons horn. From a
Vais'ya upon a S'udrd wife by marriage is Ii son bOl'n called Karal}a.
this, vidhi(i, rule, the nomenalature of the SavarlJ!J.,
Murdhllvasikta, etc., should be understood as ordained, smtta!l i. e.,
--35 stated, as for the vinna,su, the married. i.e. wedded.
. ,1. Oh. X. 14.
of tho nellt ordar. Ele. 12 M.a. 72 at 1': 81 (n.)
"Y d
j
ilaU.lI,y.]
Ver" 92.

2.51
These, i.e., the M{)rdhavasikta,
Mahi*hya, Ugra and Kara1}a, six should
anulomaja sons. (92).
Viramitrodaya.
Nihb.da,
be tlllderstood as the
S'Ulb'i i. e., S'ud,/1,. From however, begotten npon 5
0. Vaisy/1, and S'udrd respectively have been declared to be tne Mtthihya
and the Ugra in the Smrti8. From" Vaisya, moreover, begotten upon a
S'a'{"d is known ae the Kara7Ja..
The Author further explains all the women referred to in the
text' "from men of the "same upon women of the Bame var!la.." 10
Vinnd8u, ' married' i. e., the wedded. Some eay that by reason of tIle
fact that even the sons born of women n"ot married, coming to have a
varna, the expression Vinn/1,su,' in regard to the married' is intended "s
an by implication of the proc:ess by which sons are begottenin
aocordance with the ways laid down in the S!/1,stra. This rnle (contained) Hi
in the text 'from men of the same is for discriminating between the
i/1,tis by regard to the issue. Here Gautamll'.: "The sons born of
marriages with women of the next or one or two to the next varlla are
(known the Savar1}a', AmoaMha, Ugra, Ni*Mda, Dauhyanta, and
Pilrasava (respectively)". The meaning of this :-" Sons begotten on 20
a.avar!!a wives are anuloma There, Khatriy/1,'s, is the next in order (of
var!'as) to the On her a son begotten by him is known as the
Savarlla; by 11 on It Vaisy/1, wife who is next to him, as the
; by a Vaisya on It S'udr/1, wife who is next to him as Ugra;
by a BriJ,Jpna!1.a upon a Vaisy/1, wife also is as one intervening (var1)') 25
from him (a son begotten) is known as the Nilt11.da. From It Khatriya
upon a S'udril (wife) who is removed by one 'intervening the
Dau*hyanta; from It BriJ,Jpna!!a upon It Si!d,a wife removed by two inter-
vening var!la8, the Pd"aBava. Here by atl optional ( variation in )
designations, there is no contradiction among I.he Smrti8. Thus have 30
been .tated the 8i1< amt/omaja sankir!!a. (mixed 008S.) (92).
1. See above. Verse 90. p. 241.
2. Dharma,utra Oh. IV. H,
3. There is a difference among the as regards the nomallclatnre
of these SODS. One who is desoribed 8S Mu.rdhavasikta oy the 1Jfitalcsnara
. ,
is called },f{jrdhObhi;hikta by the Vil'amitroda,!", aod Gautaroa calls him Sova,,,"
. . . .,. .
252

[
YO:ijiaVa1kya
. Verse OS.
The Author mentions the Pmtilomajas.
Yijiiavalkya Verse 93.
Upon a BraJ!hmwJi woman from a Kshat'riya, (the Son
born is called) the Sata, so from a Vais'ya, the Vaidehika, while
5 one born from a S'1Id1'a, the Chilndilla, excluded from all
rights, (93),
:-Bral;1mal)yam, upon a woman
begotteu by a K,hatriya, Vais'ya, and 8'ud1'a become in the order
the sons known as Suta, Vaidehika, Chandala. There, the
10 Chal).dalal;1 the Cha,.'cZala i
excluded from aU rigltts. (93),
Viramitrodaya,
Now the Author mentions the BonB born of Viloma marriages.
Yajfiavalkya Verse 93.
15 On a B,'tUpma"i those begotten by Vaisya and S'udm
respectively become in the order Silta, Vaid8na and Chrinq,ala. The
UBe of the word tatha, 'moreover,' indicates that in point of tonchability
and the like, he is like the Siltct. CMnddla, however, is excluded from
the rules o(all var!!as i. e., he is not' even generally entitled to the
20 privileges of their rules, !1nd hence the determination of his jati ; other-
wise there wonld be an opposition to this text of Davala: "Obeisance to
all men, endurance,' purification in the vyawaha,'a, absence of
disrespect to others, maintenance of one's dependants, and avoidance of
the major' performance, are the duties of a CMnq,ala .. " (93).
25 Yajiiavalkya Verse 94,
The' K,hatriyil (wife) produced thej M&gadha from a
Vais'ya (husband), and from a S'udm (husband) the
From a 8'udra (husba.nd) a flaisy& (wife) produced the Ayopava
son (94),
30 : Moreover, !l kshattiya wife, from a Vais'ya
produces a son named Magadha; that same from a S'udra, the
A Vas'y[i wife from a S'udra (husband) begets a son
1. from r1Wf to endurei i. c. he has to bea;r wit4
thiDgS.
2. i. e ..... the
)
Virnmitrod,nyu- The anmo
Vaidekika,
are the
from the
(Jtnown as) Ayogava. These, moreover, viz the &1ta,
Chanda/a, Magadha, Kshatta and Ayogava six sons
Pratilomaja sons. The professions of these may be gathered
Smrti of Manu, and also of Us'auasa.
Viramitrodaya
253
, A woman from a VaiSya the Jlldgadlla, from a. S',ldra
the a Vaisytt woman from a Sadra gave hirth to a son called
the Ayogava ' : by narrating an event in the form of a past incident, the
Author intensifies the m Itter under consideration. By the nse of the word
5
ova the Author excludes other appellatives among the issue of the 10
Pratiloma connection. Thu, the net meaning i, that like the formal
designation of the mothers' jaN io the ca,e of tho,e born of the Anutoma
connection, that does not exist in the case of those born of the PraUloma
connection.
Or the women "lone, from" Sadra alone, thns taking 15
the word ova' alone' in separate conjunctions; Althongh in the Purdr;as
he is designated by the word KshaUtt, the Author intends for the VidlU'a
the absence of the jati of the
Or, thns-' Ksllattara, only'; and not in contradiction with the
Purl1l),a under consid'eration, the the word K?hatttt has 11 20
name significance. This is the import. The word aha' also', and eva"
'only', accompanying the words and Vaisya, are indicative
of conjunction 'and separation. .
Of these, moreover, while indicating the mea.ns of livelihood, have
also been indicated the manner of their recognition by Manu
'
and 25
Us'snap, thns: "To S1ltas, the chariotiog of horses, to the
the art of healing, to the Vaidehakas, the' service of women, to the-
Mdgadkas,trade: (47). Killing fish for the while, oarpenter's
work for the Ayogava (48). For the Ugra andPukhasa,
killing and capturing animals living ill holes (4B). For the Cfl.a!lrjalas 30
and S'vapadas, reBidence ontside tbe village (51) their clothes shall be
the garments of' the dead, and they oat their meal, in broken pots (52).
For the Medas, Andh,.as, CIl1lnc1l1lma, and the killing of wild
II
animals (48). For the Dhigu'llas working 'in
/
le!1thar, for the Ve!,aS,
Bonnding the drum" (49)". Thns enough of prolixity. (94). 35
1. Manu Dh X. Varse, ,17-51.
2. puts it I
3. The verses quoted here have not been given in the form in which
they OcCUr in Manu. The transln.tion .has however been given in the proper
order as in Manu X. '17-49.
4. 9[OJS'I'1'1':-i. ,. by land or by ,ea.
254
[
Y4iiiavalkya
fers13 95.
The Author mentions anotber jdti in the multimi"ture
.of the var7}as
YAJNAVALKYA Verse 95.
From a upon a Kara'rfi (wife) js produced the
5 Rathalcftra. Bad and good (respectively) are to be considered
the progeny born of the Pratilomaand Am!oyma.
a Kfhatriya upon a Vais' ya wife the son
begotteu is (known By a Vais' ya upon a S'udrft wife tbe
child begotteu is (known a8) Kara1!I. Upon her the son begotten by
lOa becomes by his jftti a Rathakara. Of him, moreover,
tbe upanayana and all tbe rituals should be performed,
vida the text. As says S'ankha: "From the and
. Vais' ya anuloma progeny a son begotten on lower orders is the
Rathakftra. Of him are the rites for the kindling' of the fire, alms
,
15 and tbe performance of the upanayana. His livelihood is by studying
the science of honses, foundation', cbarioteering, carpentry and
building. " Similarly in regard to the mixture of the Anuloma pro."
geny of the &c. born of tbe
and a separate jftti and a right for tbe performance of the
20upnayana &c. should be understood, since they are twice-born,
Tbeir designations, however, may be seen from other Smr:tis_
Tbis, moreover, has been stated by way of mere indication.
the miscellaneouB mixed jlltis being epdJess. and therefore impossible
of being stated. Therefore tbis much here is intended. Bad are to be
25 regarded the progeny of the pratilomas, aud good the issue Qf the
anulomas. (95),
1. Of the ,ix Karmas (1) 'I"f'! (2) <r1Oii! (3) '!I'I (4) I!Ilrmr (o) 8'[O"1!'l'f (6)
Olb"1!1Q'1 i . . (1) Offering a ,acrifice, and (2) officialing at a Baorifie, (3) givingo
and (4) receiving of olms and (5) receiving and (6) imparting education, only tw
of the first pair are mentioned here viz. (1) and (3) while neither (5) nor
(6) are ,t.t,d. Inste.d of ,,!b"l'l'f ,.tudy', only is mentioned. From this
it Bppears thnt it i. only .ome and not all the privilege. that WBre available for
the Rathakars. .A. very ela.bora.te examination of authorities on this point may
be 'een in thB B(1/ambhatti (pageB 298-294). Flam theBe textB ond authoritie,
it a.ppears that witb. oertain limits a.nd with certa.in the preparation of
the tire-3!T.''Il'TI,-i, permitted for the flI'P". ',pirg 'If.O'' "!['(>TIFf'. So he ha, the
privilege of part of the sll.llrifice which relates to the agent
but not the (ff\ifoi j lind so also for the second pair. As regards study and tenching
which follow ofter the "'f'l'l'f, itiB not every kind of learning or Btndy that iB
pBrmittBd to him, but only BomB viz "!'1QfilB"I\Q"}l'fr'1);!9Qr''l"'l",!,[r%'!r. Even here the
3!1''l'f'I i, mentioned, but not the 8J1'1I1Q'I.
2. qloB"r-'. g . . "f&"'fI<T, 'fll'(j;, ond the like; while '11<1);
qQonrring in the BElome line hter hu.!! relution tQ a. building.

ViramitrodaYn.-Tlie Rathakd,'a
255
Vir amitrodaya.
Thus the issue of Viloma connection-six mixed oues-sankirnas have
been st.ted. Now one born of (a union between) the Var!la' and the
(mixed) ones and thns further mixed, being begotten directly by the va"!laS,
and wishing to describe this by analogy by taking a. an illustration the 5
mixture of the -var!!a. already illustrated, but ignoring it, the Author
describes the Sanldrnatama secondary mixed one born of the two
mixed olles. .
Yajilavalkya Verse 95 (1).
From 0. MdM?hya upon n Ka1'a!!i, however, the Rathakdr", is 10
begotten.
S",' that', i. e., one known as 1:I.athakdra. As for the statement
of Baudhayana' viz.,: "From n Vaisy", upon a S'tldrd Woman pne
begotten is RathaMra, that is a difference of opinion; it shonld be
remembered that the word R",t",Mra has a name' significance. The 15
word tu is to be used after the word RathaMra. :rhereby other mixed
(jritis) of a further mixture are obtained, (bnt)on account of their number-
lessness have not been pOinted ant by particularisation. The Ratkal,ara,
however, by reason of his prominence has been partioularly mentioned;
and it is with a view to point him prominently that the prefix pra ' forth' 20
has been taken np. Hence also S'ankha : - "The issue born of the
Anuloma connection of the secondary type between the K?llat1'iya and the
Vaisya i8 Ratll",kM",. For him, however, the kindling of the fire,
almsgiving, and the Upanayana tUe the rites, and for hiB livelihood i.
the study of the science of horBes, foundations, charioteering, -carpentry, 25
and building".
Among these Borne are pointed out by way of enabling IJ.
tion of their names and occnpations.
There Mann': "From a Brll.J?ma"a uJon the Ugrd maiden is
bOl'lltbe--iBsue- by name the Avarta; the AMira upon
1. Dbarma,ntra 1. 9. 17-6.
2. 'f1'l1<f19I1(.-a, opposed to ;iflT _or >!lrq,ploT. It ;, the Ilxed' ciurrefli
nomenolature having nothing to do with its etymology: "!trqfuliip;r: """r
atrtci5ffiEflT: "0, g. of the s8veralnames of Indra 31R&st? id given 'as an example
of current or while UffiRf as .qm or etymologiaa.l. in thh connection note
the following upon the l'1'''-RIf'i..-!!1t. The 12th in Jaimini VI. 1-44-50
ab. P. 310 ql51 190 "rrqlfe;tr ,'l'l'q;iit 9ISs<iiSG 1/1'10: I 'R'frSS'Tr.t
'i'l'a.'Clj;j" II
3. Oh. X 15.
256
Vlramltrodoya-Vrdtya.
[
Yajnavakya
Verso 08.
maiden, while upon an Ayogava the Dkigva?,a".. The compouud is to be
solved as, Ugrll, and such a maiden. So, further on also.
Similarly': "One born from lL Nil!lt(tda upon a Sudril becomes
by jilli a PuUasa; while one born from a S(,d,'a upon a Nil!Mtdi woman is
5 indeed known as the K'uUu,tal/a (18). So one begotten from a K'lil,attr
upon an Ugrll is declared as Svapal/C,; while by the, Vaidel,aka born
upon an Ambhal!kphi woman is called the Ve?,a ". (1 g).
The Lower Sanldrnas (mixed) are staled by Manu': "Those
(sons) whom the twice-born begetupon women of the same varna, bnt
10 who are a vow, these who have swerved from the SavUri, one
should deBignate a8 the Vrilt,yas.' While from a Vr(U.'Ia BrdlJma?,a
is horn the sinful BMrjalw?'paka: as alBo, the Xoantya, Vdpadhdna.
Pu,!I'padha, and the 8'aikl/a also".
In the expression Savar?,ilsu, 'upon women of the e"me class' the
15 expression bra1,matv{tt, 'from hrl1l).ml1uhood' follows closely. Therefore
the meaning is, from a Vr{ttya Brai.lmal)a upon such a B"ili,mani only
who, is Vraty{t. Of one (species) only five names such as the
BMlrjakan!aka and the rest are known in different regions. Kulluka
Bhatta says that similarly should be understood in the case of those
20 born' the Vr{tt!I" K'l!hatriyas-the Beven, such as the Zalla, Malia and
the rest, and also those born' of the V,{ttya Vaisya-the five, such a8 the
Sudl,,,nva and the rest. NaraY<>l1a, however, says, that the BltUrja-
ka1}tal,a is an iSBue of a savar?,a couple; u pan a Bl,Mjak,,?,!alm woman
from a Vrlltya Br{t1zna?,a the Avantya, upon the Avantya woman the
25 V{tp"dMna-thus npon women of the caBtes prior and prior, production
by a Vrlltya Bra"ma?,a of the lower and lower ODes, and suys tbat in
this way is to be nnderstood by oneBelf in regard to the Zalla, Malta
and the rest, and Sudl,anva and anch others.
1. Manu Oh. X. 18, 19.
2. Ob. X 20-21.
S. 'IT1'f-This is a generally applicable definition of the V"'''ya.
The Amara Ko,a descrbie, a 'Iii"[ as Eiii'!: <\,or;i!ifl'l: and W-9i'''lfI'f. Eharat.
defniea him further 11!! one 'l;:{'glT[tf:n;:i;r "9T. See .
I.
p. 544 col. 2 where tho penance for a Vratya has been laid out in a lengthy extract
from lRtlJ'<a;n', qilJ'fu'<lq,or 'lim: ' ,
any of tho Sails"aras performed upon them, .,hi!
consequently.
Y dJnavalkyaJ
Verse f}5.

Also, " The Zalla and the Malia from a K'?hat1'iya Vratyrz; so also
the NiGhGhlJivi, as also the Nata, RctraZla, Kha8a and the Dravirf,a (2.2).
From a Vaisya VrlUya, however, is born the Sudhanvii, AGhllryrz, as alBa
the ChrJ,ru?na, Vijanmli, MetU!a, and alBa the Slltvata." (23)
For Netta, he"e, Satya, and for here, K{wuha is the reading
at Borne places. 5
Now by way of implication, MannI points out some of the
,
Sankh'Zia8 by way of continuation: "A DaBYu begete on an Ayogava
woman a Sairandhra earning hie livelihood' by catching wild animals,
skilled iu serving at a toilet, not a daBa, but living like a da8a, (32). A
Vaideh", produces the sweet-voiced Maitreyaha, who etriking a gong.at 10
the appearance of the dawn, profusely offers praises to men. (33). The
NiMda begets a Margava, a DaBa living by working at a ferry or boat,
and whom the inhabit.utB of Aryavarta call Eaivarta (34). These
three are severally borne npon Ayogavi women' who put on the clothes
of the dead, and eat censured food. (35). 15
Da8yll, as will hereafter be mentioned. Mildhuham.' sweet-voiced',
I.. ll. sweet-singing bard. i. e., having dd.Ba as. the other name.
Also: "the Kllriivara-a hide-dreBser, ie born of the .Nihddn .. ;
from Vaidehaha, Andhra and MBda having their reBidence outside
the town. (36). From the PiiZldu8opiJ,ka, in bamboos,' 20
and from a the Ahiz!rf,ika, are begotten alBa upoia Vaideni. (37).
Bnt from Chaztrf,dla ie born the Sopaha living' by executions and
1 Oh. X. 32-35 See note 3 on p. 253.
2. i, a trap. Those Who Bubs),t on trapping anim.),.
if. hhe Morathi 'f1'f{I, a forest hunter.
3. The JOti, mentioned from VerB. 34 to 35 are all the ["lie of the
lyoga.vi women from husbands of di:fIarent jatis.
1. ,""I'lI,i51f'filT!9iB:: -Medhatithi renders as 'm!. nealing in bamboos
a.nd blOOboo articles. translates it as Dane. Both may be admissible
by regard to th.o literal import of the words<'f'li and
5 .. ;r;;<;'1t!'!'!:Rr'll'l;,-Medhittithi expldins it thu,: 1ffl!
!Irl"i r In thie
,
GovlndarajlL, Kulluka and R,u.ghavanandtL concur. also gives a.n alternative
sen's thus: f'lqmq;,oj- 'lfil,.q9r':;,J';'g'lffl '!<fl'l"i. 'lff
r't*!IIrii"H ;;fi,r'ii r This is the way Nilr.yaga and Nandrina interpret it.
translates 'who lives by the occupatioDe of his sire', the
Peteresherg Diot.
00
00
\.;;
,
258

[
Ydjiiat:atklla
Verse rJ5(1
the disposal of the dead, the sinful one, who is ever despised by good
men, and begotten upon the PuMa.i. (38). A Ni?1tr!da woman beors
to the Cha-!'rJ,fUa- the Antyd,Dasayi"a, frequenting the cemetry, and
despised even by the excluded. (39). As resulting from Sankam
6 (mixture), these jatis have bsen pJinted Ollt by a reference to their
father and mother. Whether concealed or revealed, these should be /
known by their occupations, (40).
After stating the Gaunq,Sant.irms, the lower-mixed, the
Same Author says: "Graduaily, by reason of the lapse of
10 the performances,' these jatis havs been reduced to th\lt of the
S'udra in thie world, as al so by the non-observance' of the Bra1).maJ;la. (43).
The Pau!,drahas, C1IaurJ,"as, Drcwic!a" Katnbojcls, Yavan<!s, S'al,a8,
P(t1'ada8, Chinas, Kiratas" Daradas, Khasa.. (44). AU
these jlltis in this world which are distinct from those born' from the
15 month, arm, thighs, and the feet, whether speaking the Mlenallhci dialect
or the Aryan language, are indeed caUed Dasyus. (45).
These Sankir(ltts-mixed jlltis-are well' knowu and have been .
pointed ont for (the facility of) intercourse.
Those, however, the silt born of the Anulotna conueotion, six
20 born of the Pratitoma connection, and the three Vratya-s, thue in all
fifteen as the baeis, of these such as are born of a counection with
women of higher or lower jd,tis as also of equals, the issue of mixed
jlias thns begotten of these on those, and also of those on these, are of
endless varieties.
25 'Raving thus mentioned the SankirJ;las, and Wishing to desoribe
very briefly their duties the Author hrooeeds
1. fii;'iINI'iIl'I-MedhStithiconnect. this and the following verses to Verse
24, wb.erein hEll! been mentioned the ablludonmentof one
l
!! duties. -The exprension
may therefore mean (1) either an absolute absence of tbe iDitiation, (2) or, the
Don-perform.nce of tbe daily routine of .ct, sncb as &0.
2. Oflijllljll!W't'l not consulting or ob,erving-the advice of
BrSJ:uIlO9a: BuJ;1ler. Medh. and Govinda 'by disrespect towards BrA\1m'9
as
'
;;t!ijllljjlffi;J;ijllj
3. S()k,a de.ctibe, thi' cteation in detail.
8ee also Manu I. 57.
------.-.-.... .------.
-- - -- -- ----
Yd.,inavalkya ]
Vcr" 05 (2)
----
Vlromltrodoya-PraUZama.
Yiijfiavalkya, Verse 95 (2).
259
"Bad and good (respectively) are to be considered the progeny
born of the Anuloma and Pratiloma":
pratilomaja(!, progeny of the Pratiloma connection snch BS the
Silta and the like; progeny of the Anuloma. connection, 5
such as the J{llrd1Ulbhi?l!illta and others, respectively are asanto 'Dad'
i. e., not good, of a lower grade than the Anulo,!,ajas, on account of their
not being entitled to the privileges' of their mother; 'good',
higher than the Pratilomajas hy reason of their being entitled to the
privileges of thair motherE; 'are to be oonsidered', for in 10
pnrsnanoe of the Sastra treatises of Manu and others should he known a8
suoh in all respects.
Here by the expression is intended to point
at the fact that it has the common characteristics of being born directly or
in a line of snocession. Thereby has been stated the inclusion of those 15
born of the men and women of the J{a"dktJ,bhi?hikta jati and others, or
of the men and women of the Sata jati and others. By the word Tu,
, moraover,' whioh is equivalent to Cha, 'and', and by reason of the order
(indicated) in the expression Pratilomil,nulomajastu originating with a
oonnection with sapinCfa women or the like, significantly pointed in the 20
chapter on marriage by the expression 'one not a sapinCfil, and younger in
age' and the like, and indioated by the expression" the vrtttyas who had
swerved from the Savitri are these", the vratyas nnd also other SankinJas
of the lower degree are added to. These also, among their own i. 8.
inter S8e shonld he understood "s bad and good. This is the meaning. 25
Here, of the pure Var'}a8 suoh as the and the rest, the
rights and privileges for Moh are clear enough. With view to state
the duties of the says Manu:' " The sons begotten by the twioe-
born upon women born of orders lower than them, they declare
(these) to be similar to and tainted with the blemish of tbeir mothers. " 30
Stri?hu, 'upon women' i. e., upon thoee married, begotten by
a upon a K?hat,iyli.(wife), by a K?hat"iya upon a. Vaiiytt
(wife), and by a Vais'y" npon a Slld,1i. (wife), although blamed on acconnt
of the hlemish of their mothers are somehow stated to be equals; but not
also of the fathers' jli.ti. This is the meaning. 35
1. here means right or
2, Oh. X. 6,
Viramltrodnyn-Vrdtya.
[

Verse 05 (2)
Ot, 'tainted with the blemieh of their
n;IDthere', equal to them, by reason of tbe text "entitled to the privileges
of their mother', Va"!"!,8" equal to the father, also. For"" Born of one's
ownjtiU and of tbe lower ones, are lobe six eons of thoBe having the
5 duties of tbe twioe.born; all, bowever, born of the violation of duties
are stated in regard to duties to be similar to the Slldras." (41)
'Born of one's ownjc2ti' ;. e., upon a twiceborn woman' of one's
own varnaB, three, 'born of tbe lower orders, i. e., by 11 npon
a Kl!hatriyc2 wife, by 11 npon a Vais'yc2 wife, and by a Vais'ya
lO upon a S'll,d,'&, wife, tbree, Sankir!,as-mixed-cal1ed the
};Jahil!hya and Kara'}a. These six have the duties of the twice.born, and
are entitled to Upanayana. ThuB eay SOmB. That ido be considered.
Others, however, explain, it as meaning thus: 'born
of one's own jaW i. e., born upon a woman of one'e own var!,a, and thus
15 of pure var!,a; 'born of one lower', t. e., born of an Anuloma
connection. Then even those born of the S'll,dra jaN? no; and say, by
six is meant only those boni of the twice-born. This, it should be remem_
bered, is, moreover, 'in conformity. with the text, "sons, those born of
women of the lower &c." and the like. Apadl,wa!,sajal' 'born of 0.
20 violation of dutie,,' i. 8., born of adultery. This is only an implication.
Therefore, the conclnded meaning is dealt with in the Sailt"a as being'
entitled to the duties of the twiceborn !lnd not as having the duties ot'
the Sadras. This is also the object of the use of the word sarVa
Sadharmanah, ' having duties similar' i.8., equal duties. For':
25 "( Issne of a by (wives of) the three "ar!,as, of one of
the' kingly order by (issues of) the two var!,as, Ilnd of a Vais'ya by'
(Il wife of) one var!z", these six Ilre stated to be base-born." (10)
According to Narayaj1a, 'natural position' i. e., in the
form of the issue. Degraded iSBue are base born. Here the mention of
30 the six in one form is by regard to the pure S-adra, with reference to
whom the common characteristic of' superiority is taken. It should be
remembered that their secondary duties in particular have been pointed
already. (95),
1. Mauu Oh. X. 41.
2. Monu Ob. X. 10.
S. Note the 10Uowinl> in Modhatithrtl'l! "ff>T!rrrl: <'!q!'f"iTlfI'fWI!'
iteR! (ii;qilr I

----- ----------
- -----
--------
]
Verse ga,
of idtis
By the text" from the same upon the S8me Varrya
&c." a cause has heen stated for the origin of the Varrya; now
the Author mensions another cause
Ya,jiiavalkya Verse 96.
261
The progressive advancE> of the jiltis should be under- 5
stood to be in the fifth or even in the seventh conjunction;
in an interchange of acts, equality; while as before would
be the lower and higher. (96).
:-The jatis, i. e. Murdhilvasikta and like others,
their progressive advance i.e the attainment of a Brahmana's 10
status and the like iilti is the progressive advance
of the jatis, yuge, in the conjunction i. e. in the birth, saptame, in
the seventh, panchame,in the fifth. By the (use of the) word api,
even, is to be nnderstood, in the sixth.
This alternative is, bowever, properly adjusted. The adjust- 15
ment, moreover, is: By a beggotten upon a S'lldrd
woman the daughter is called that being wedded by a
Brdhmm.l!L gives birth to a daughter; that also wedded by a
(gives birth to) another; in this way the sixth gives birth to a
Br{J,hma1.la as the seveuth issue. 20
By a B1'il!tmarJa begotten upon a Vaie' y{J, _ Amba[!h!hd; she also
in this same the fifth, gives birth to a as the
sixth issue.
The MfJrdhavsikta also in the same manner, the fourth, gives
birth indeed to a Br{J,hma1yt, as the fifth issue. Similarly the lJ,qrd 25
wedded by a K?itatriyct, as a Mdhi?hyfi gives birth to a K?hatriya
son liS the sixth and the fifth issue respectively. So also the
wedded by a Vais'ya produces a Vais' ytl as the fifth issue; lind thus
should be understood elsewhere also.
Moreover, Karmal)-am vyatyaye, in an enterchange 30
of aotsi. e. in an inversion of acts for securing a livelihood
e. g. a Br{J,!Lmw.'a not subsisting on his principal means of
livelihood should live upon the profession of a K?hatriya as II
substitution; not eveu upon that, by the professiqn
262
depreciation
[
Y<lF,a.a!lya
VerBe 9B,
of a Vais'ya, and not even subsisting by that, by the profession of
S'ttdra, A also, not subsisting on his own profession, for his
livelihood, by the profession of a Vais'ya or of a S',1dra
Page 28* either. A Vais' ya also not eubsisting upon his own
5 profession, by the profession of a S'{Jdra, thus is 'the
interchange of acts',
While in such interchange, if even after the bad times are
over, he does not give up that profession, then in the fifth, sixth,
or the seventh birth equality indeed), i. e. with that lower
10 by whose profession he lives, he becomes an equal iu jati,
It is in this way: A living by the profession of IV
S'udra, and without giving it up begets a son, aud that son also living
upou the same profession, and again so on in the same manner,.in the
seventh birth, begets a S'udra only; by living upon the profession of
15 a Vais'ya, in the sixth, a Vais'ya, living upon the profession of Il
in the fifth a
A also living upon the profession of a 5' {jdra, in
the sixth, a S'udra, living upon the profession of a'Vais'ya in the I
fifth begets a Vais'ya. A Vais'ya also by living upon the profes-,
20 sian of a S'{jdra and not giving it up, in a succession of sons in the
fifth life begets a SMra.
Purva. va.chcha.dha.rotta.ra.m, while as befOl'e would be the
IOIVer and the higher. The meaning of this: In the mixture of the
the anulomas have beeu pointed out, Those born of a
25 further mixture of the mixed have also been indicated by pointing at
the BathaMra. Now those born of the mixture of the var'IJas are
being exhibited. In the lower ElS also in the higher, make up the
compound expression I lower and higher.' Thus: Upon a
Murdhtwasiktrl woman begotten by a K{Jhatriya, Vais'ya and S'{jdra,
30 similarly upon Amba!JtM woman by the Vais'ya and S',idra, and
upon a Ni!JMdi woman begotten by a S'lidl'a the lower, those born of a
Pratiloma connection, So also upon the lJlurdMuasikta, Amba!Jh!ha
and women begotten by' a upon the
and the Ugra women begotten by the
35 and the K{Jhalriya, upon a Kara1}i woman by a
!llld lliso by II V"isya the SOlis begotten the higher Bons borQ oe
._----------
---- -- ------
fdjiiavaZlcya ] ..
Verso OB.
, I
Vlromltrodaya-1
T
ha Bamo
an anu?oma conuection. Thns elsewhere also should be nn del's toad.
These lower and higher classes, like those before, should be regarded
(respectively) as bad and good.
Here ends the chapter On and Jati.
Viramitrodaya. 5
It may be said: Indeed as compared with the issue of the
pj'ati/oma connection, the superiority in general of those born of an
Anuloma connection has been stated; that is not proper; because of tbose
belonging to the jati over Stita and other jatis and out-side
theBe, of both of these over the privileges of the S'udras exists. Wishing 10
to refute this, and while pointing out by way of introduction the
inducing cause for the Bril.J:1manism, the Author points out the capacity
of the and others for the attainment of the jdti of
and the others, and thus indicates an elevation frorn those
born of a Pratiloma connection. 15
Yajilavalkya, Verse 96.
By the text 'from (men of) the same over WOmen of the
same vaqut &c, and like others a. cause for the attainment of njati has
been stated. Now the Anthor states another cnuse also by the text
"The progressive advance orjatis" &c. Thus some introduce this. 20
Jatis i. B., the and the like, the advance of these
i. B., such as the attainment of that should be understood
to be in the seventh, fifth, or by reason of the word api, 'even' in the
sixth conjunction. According to Vis'valupa: . Yuga 'conjunction' means
birth; , conjunction of a woman and a man' is the opinion of some. The 26
word wa, 'or', is uBed by way of a methodised adjustment'. The
adjustment is: A woman married by a Bril.J:1maJ;la gives birth
to a daughter; she again (wedded) by a Bril.J:1maJ;la (gives hirth to )
another, and so on, in this way, the sixth, gives birth to the eeventh
child (who would be) a BraJ:1maJ;la. An also in this manner, 30
fifth, (givee birth to) the sixth (ohild) a Brt1J:1maJ;la. The J1furdhtt-
bkihikta alBo in this manner, the fourth of that Bort, gives birth to t):1B
fifth (child) fJ. BrllJ:1mal)a.
In this manner, Ugra also, the fifth married by a Kkatriya
(gives birth to) the sixth, a The also, the fourth, a 35
similar fifth (child), a Similarly Karalli also, the fourth
1. '11 --
5
10
15
-20
30
35
Sallkara8
[
Ydjnaualkya
VC1'SC 96.
wedded by a gives birth to the (child) a Vaisya. Thue
should be understood elsewhere, 80 says the lVlitakshara.
In a commentary On lVlanu, however, it has been eaid that by the
word api, , even', ie included another view virz ' the third', and has aleo
been illustrated thns: Of a S'udra born of a K,!/,atriya in the fifth
generation; thus there is an elevation and .' degradation; and by a parity
of reasoning in the third, the same two (results) for those born from a
Vai8'ya. The S8me two (results), for one born from a upon a
Vais'ya in the fifth birth and from a in the third birth. Thus
in short elsswhere also by a parity of reasoning should be understood.
The clause' Bad and good' is causative of a K'!kal1'iya's status
and like others aud is only indicative as introdnctory to it. By the wrod
tu, 'however' nsed in the seuse of c1w, 'moreover,' the VrlUya and
like others who are added by inclusion and who come as if to be mentioned
are ignored, and the Author expounde those born thereafter.
Karmar,;ilm, of acts' i. e., intended as means of livelihood, Bualt as
officiating at a sacrifice &c., vyatyaye, 'in an iuterchange " i. e., in au
inversion i. 8., subsiBtencs by the means .of livelihood of another by
another, Samyam, 'equality' OCCurB to him i. e., he comes to bs of the
jilti of him the means of' livelihood of whom he has followed.
This, moreover, in the caBO of a superior snbsisting by the mephe
of an inferior. In the caBe of an inversion, however, an exclusion from
the Varr,;a8 absolutely. That the Author includes by addition by the
word chao Therefore also, in adopting the same, says
, Should pursue the livelihood'.
Not, however, in any cabs, the higher. And therefore the Anthor
Bays pnrvavat, , as before'. As before, i.e., in the mixture of the varna.s;
so in the further sankir"as also, adharatwam 'degradation',
'elevatioil' should be understood. The Dwandwa compound is singular
or has the predominance of the abstract. Or it may have the
aotion as ths principal, and is in accompaniment to the gender nnder
the rule' of grammar according to Which, a DWandw(]' compound is in
the singular number. A, by the Prati/oma connec,ion the mixture of the
1arlfas becomes degraded, and by the AnulomIL connection it beMmes
appreciated, Similarly and othsr in a mixturs of avocations also. As stated
before, in the seventh birth, the attainment of so also in
the following. Thereby, the danghter begotten by a gives birth
1. .
2,.
3. Panini II. IV. 17.
-- ------'--------
J-
Ver80 96.
-------- ------ ---
'Virnmitrodaya-.1
'
hfl dtprCB8ion of claBBcR.
265
also to a daughter (in connection) with a Brfil;1mal)a following the avocation
of a S'ildra, that also by a Brilllmal)1t following the profession of a S'ildra
(gives birth to) another daughter and so on, in this manner the Sudra
qualities accrne to the seventh. Thus also it should be understood by
oneeelf that in the line of a to the sixth, and in the line of a 5
Vaie'ya to the fifth.
Others, however, say that a Brtihmal).a, bsgotten by a Bril1;Lmal)a
following the profession of a S'ildra, and by him also of that character
begotten, a Brahmal).a, and in this manner, the eeventh would be a S'ildra,
and that similarly ehould be understood in the line of the arid IO
the Vaisya for the sixth and the fifth.
This, moreover, in non-adversity, since Manu' and others have
permitted lower professions in adversity: "Should a Bral;1mal)o, however,
not be able to find subsistence by pursuing his own occupations as before
described, he may eke out subsistence by (pursuing) the rules relating to 15
Kilttriya; for this (latter) is next to him in rank (81). Shonld it occur
that he be unable to snbsist by either of theBe, and (tbe question a.sked)
then how should it be? He should pursue agriculture and the tending
of cattle, nnd should thus live the life of a Vaisya (82)."
Others however, explain the expression 'as before' thus:-As the 20
(Va"F'LSankir!zas-those born of the) mixture of the those
born of the Anuloma and also the Pratiloma connections, simila.rly of
those also pointed oot as born of the 8a.nhir!zas, the appreciation and
the depreciation should be nnderstood. This is the meaning.
Vyatyaye Karma!z!1,m, 'in an interohange of occu pations' etc, in an 25
interchange of acts t, 8. in I1n inversion of ocoupations, eqnality.
Of whose inversion of occupations? with whom is equality?
There the Author Bays Adila1'ottara1niti-'the lower and the higher.' Of
the higher, an equality with the lower jlW. That also, as before, in a
suooession of marital unions, in the seventh, fifth, or the third generation. 30
This is the meaning. So Say others.
Here Manu:' "One begotterr upon a S'lldr!1, woman by a
even though a BrIlJ,ma!!(J" goes to the rank of a Slld,a. Similarly one born
of a and al80 similarly one born from a Vaisya".
1. Oh. X. 81, 82.
2. Oh. X. 65,
34
.266
[

VerS6 O(J.
Here one raises a doubt: Of those stated as special causes for .......
in1ucing the position of a and the rest, how would their state
be reached by merely following them? To this the answer iB: AB in
the caBe of fires Beverally prodnced from graBB, fiint, nnd glaBB although
5 thnB differentiated aB to their' (origin in) kind, they terminate in fire
only, BO in the C"Be of nud others although the C"UBes of the
origin of the Bdtipna!,a and others are differenti .. ted, still they
reBnlt in (the cre .. tion of) the and otherB. So what
Udayanacharya has observed in the Nyo.ya Kusumanjali viz., "Like
10 the sprouts and the scorpionB are the Var!,as" i. e. the meaniog iB, that
sprouts i. e. of the rice or other vegetable plants, in the case of these
as the first of these form the cause of the production of the rice, but sub-
sequent ones spring from the rice,' BO alBa the first Bcorpion Bprings from
the cowdung, the Ioter onSB from the scorpion, BO alBa io rsgard to tbe
15 Va,'!,,," also like tbe BrrJ.i,ma!,a &c by the firBt the particular medinms
, , are canses on the particnlar occasions in the first gsoeratioo, but the
"later oDes are begotten from the Brahmanas etc.
l'his, moreover, for those who aBsume nniversal' destruction; other-
wise should be taken as illustrations, and the like. Nor
20 should there be any im pressioo that, the secondary reasonB in the oase
of the and the rest are nnjustifiable, among these also, the
origin being traceable by reason of the particular causes common to each
kind.
Indeed, if it be said that in that oase thsre wonld be no basis fa)
25 ths secondary causes like the grass in the case of fire which is direcUy'
perceptible, in the case of the aud the rest ths CILUSSS arB
pointed out by the Smrti and the like for the and the rest
1. meo.ning is that while in their origin they are
distinguished (LS produeed from graaB, flint, or glasSl, after once the fire is formed,
the origin goes out of the mind, and the fire alone remains. So wha.tever be
the cansativ6 agency by whioh one beoomea a the cause is lost out
of mind, a.nd the fMt of the Br3hma'[l.a alone remBins .
. 2. Here also the ideo. is the same. Although rice is got out of n sprout,
or although a scorpion cornea out of cow-dung, the further development of each
of these speoies is a.s of rice or the scorpion, and not of the sprout or cowdung. '
3. JfOfl<-Dalllge. i. ,. thoBe who aooept the theory that thara iB a Btage
reached when all creation is in a chaos-there is R general deluge and then the
speoies are produced.
4. The sage ViSwa,mitra is famous for his creating counter-specIes to
thoBe of the Oreator.
O.
---------------,---,-_._----------_ ..
YajiiavaZlcya ]
Verse 97.
l\1.itti'\(Shnrs""- Duties oj Bou8c7tolder.
267
which are not followed up. In those cases when the confirroating causes
or the caltsative agencies are not repeated or followed, there is onenees
of the epecies that is perceived, and therefore there is no possibility of
the theory of repetition or recurrence; so hold the followers of Jaimini.
Thus enough of repetition. 5
Now the Duties of a householder.
CHAPTER V
While indicating further on, the S'routa and the Smltrta per-
formances to ba accomplished by means of the Fire, (anticipating the
inquiry) in which Fire? What ie to be performed j The Author eaye 10
Yajiiavalkya Verse 97.
A 8m/trta performance in the nuptial fire should per-
form everyday the householder; or even in that brought
in at the time of the (distribution of the) days.; a S'routa in
the Vaitc2ni1ca fires. 15
by the 5uch as the
Vais'vadeva and the like performance, or even ordinary i.e. of every
day, such as the cooking of food, that even the householder,
vivahagnau, in the nuptial fire, i. e., consecrated at the nuptial,
kurvits., should perform, or in that brought in at the time of the 20
partition. Duly consecrated according to prescribed rites beginning
with the text "Having bronght the fire from the family of a Vais'ya"
&c.
By the use of the word Api 'even,' upon the death of the
master of the honse, brought and consecrated. Thereafter upon a 25
lapse of the three periods, an expiation is to be performed.
Pl'escrlbed by the S'ruti Buch as the Agnihotra and the like
performance one should perform in the Vaitiln'ilca fires i. e., the
A'havaniya and the like.'
1. One who hos eDtered tbe ",coDd stnge in life.
2. i. c. the
268
perjorma7weS,
Viramitrodaya
[.
Y a;'navalk' ya
Verse 07.
. Among the duties of a householder to be by reason of its
being useful in regard to many duties, marriage has first been expounded
at details. Now wishing to retail other duties, the Allthor states the
rules as regards performances to be accomplished by (means of) the fire.
5 Yajiiavalkya, Verse 97
Smartam, 'prescribed by the Smrtis,' i. e., where not a large
portion ie derived from the S'ruti, but has been etated by the Smrtis ;
Karma, 'performance' i. e., such as is laid down in the householder's!
routine, viz., the sacrifices of the cooked food, the morning and evening
10 offerings, the A?h!ahas&c., as also the ordinary and the daily acts such as
cooking the food; that also. G(M 'householder' i. e., one who has
entered the honseholder's stage. 'A twice-born' as is stated further On
is to be taken along here.
Vaivaldke, 'nuptial,' i. e. taken on at the time of the nuptials, or
15 oonsecrated at the nuptials. If that is not available, than that taken
at the time of the distribution of the heritage, agnau, 'in the fire,' i. e.
A
known as the Avasathya; one shonld perform. This is the meaning.
For Paraskara': "At the time nf the preparation of the A'vasathya
fire, or at the time of taking the dftya, according to some." At the time
20 of (taking) the wife i. e. at the time after the acceptance of her hand, or at
the time ofthe distribution of the dftya.. By the word api, 'even,' when
the master of the houee ie dead, and then brought.
By thie, three periode have been pointed out for the consecration of
the fire. It ehonld be remembered that on a tmnegreseion of theBe,
25 there mnBt be expiation.
Here Manu' ";1n the fire consecrated at the nuptials, one ehould
perform in the honse the houeehold performancee, according to the rulee,
as also the five' daily sacrifies and daily cooked food"_
S',,",utamiti, i.e., to a large extent propounded by the S'rilti, euch
30 as the Agnihotra, Dars'apilr!,amftsa, and the like performances.
VaitftniM,gni?ku 'in the Vniti\nika fires'. Vitftna is the spread of the
1. Wlm-i.o, those prescribed in the trea.tise on rituals relatiDg to,
the householder as distinguished from "tli[ or
2. Grhy. Sutra II. 1-2.
3. Oh. III. 67.
4. See Manu Oh. III 68-70. Verses 68 and 69 give the reOSOllS and verse
70 the saeriftc,,: thus iilQ:!fiil"(! I
II
YdjiiafJalkyaJ
Verse 08.
269
sacrifice; in those (fires) which cause that, i.e., the Gtlrhapatya,
Al,avaniya and the Dakfi,;!,a fires. The meaning is that one should
perform.
Sarno say that this has been etated with a view to ward off a
connecUon with the ]Vuptial fire and S'rau!a fire in regard to the S'raut" 5
ana the Gr1,ya performances made obligatory by the
Kalpa S'utraB and the S'utTa8 and those prescribed by the
D1'''Tma S'lls17'a, Pard!'''B and the like such as the Grha-Yajna and the
like others. 97.
The Author mentions the;duties of a householder
Yajilavalkya Verse 98.
After having completed the bodily calls, and per-
formed the ablutions, the twice-born should attend to the
worahip of the morning Sandhya, first having washed the
10
teeth. 15
:--S'arirachintam, bodily calls, i.e. the neces-
sary ones as prescribed in the rules! such as "During the daytime
and twilight with the sacred thread placed on the ear facing the
North "; nirvartya, having completed, such as by the rule'
'Sufficieut to eradicate the stink sticking to the body.' 20
a ucha vidhird wijap. dantadha vana purvikam pra tap..
sandhyamupasita, and (having) perjormed the ablution, the
twice-born, first having washed the teeth, should attend to the worship oj
the morning sandl,ya.
The rule as to the cleansning of the teeth, moreover, is "A twig 25
of a thoruy or milky tree twelve fingers in lengtb, of the thickness of
the end of the small finger, the fore-half crushed into a brush is
intended as the tooth-cleaner, as also for scrubbing
'"PAGE 29.. the tongue." Here, by the expression' of a tree'
are prohibited the grass, a lump of earth, the 30
fingers, and the like; the prohibition of tha palas' a, as'vattha and the
like trees may be seen stated in other Sm,tis.
1. .A.ch"ra. Verse 16. See above p. 48 n. 26-27.
2. .A.cli;'ra. Verse 17. Bee p. 11. 27-28 above,
270

[
y 4;iiava lkya
VarBa 98.
The hymn for the cleaning of the teeth is this, "Oh
1
herb,
give us, long life, vitality, Eame, power, progeny, cattle and also
wealth, wisdom, and a ready wit. "
The repetition of the Sandhyll salntation although stated in
5 the chapter on the Celibates, is with a view to state it after to be aEter '
the cleansing oE the teeth, since that is prohibited in the text. "A
celibate should avoid the cleaning of the teeth, dancing, singing
and the like.' 98.
Viramitrodaya,
./
10 Now among the duties of a householder by regard to the
importance of those relating to the daily performances during the day
and the night, and Wishing to state them in the order of priority, the
performance in the particular period of the night, viz., the Brd!,ma
lJIunwta in the place of the awakening and all the rest, ie fit to be
15 stated. 80 considering, beginning with the ablution of the body is the
psrformance at the commencement of the day, the Author states that,
beginning witb "After having 'completed the ablution of the body'"
and ending with "ae far as poeeible shonld not give up.'"
YajIiavalkya, Verse 9S.
20 oMnta' in the body a foeling', such' as to the dffect that
there is a movement (of the bowels) and such like acts, consisting of the
voiding' at the excrement, according to the mles stated in the text',
'At the day time pr at the twilight" etc.' Having performed, that.
In the manner etated in the texl' 'Upholding the organ,' and
25 the like, one who baB performed, the observance of the rule of
ablution. S'auenasya vidhi such as the taking of the earth, water,
etc. In the clause KrtaB'aucha, "One who has performed the ablutions"
the rule stated iB inclusive of the cleaning of the body, tbe Object being
the cleaning of the body by bathing and the like; P"Ma!" 'in the
30 morning' as stated before Sandl'y",mupasua "One should observe the
Sandhyfi salutation", i.e., perform, alBO ill the manner ,tated before. '
1. '9"iWfff-Lit1 Lord of the forest. In such expressions S1'O, the word
q'rr is used as indicative of the same Sense as ffiif, rrrr._i. c.-best.
2. Versa 9B. 3. VerBe 116.
3. "i\ifr i. c. the bowel. are moving.
4.
5. Yajn, AcharR Vers, 16. Sse p. 48 above.
6. " " n. 17, See p. 51 above.
Yd
j
llaValk
ya
J
Ver86s 98.
Ml';kShar;.-T1Ulir order.
271
What has not bsen stated, however, the Author particularly
mentions: danteti, 'tooth cleansing' an act in which the cleansing of the
tooth'being the firBt of that sort, i. e. the sandl'ya cGnsisting of a nnmber
of acts.'
In the other SmrtiB acts preBcribed in the chapter on the 5
Oelibates have been stated even for the householder, and on the other
hand thoBe stated in the chapter on the householder, for the celibates, as
duties. Here the great Bage, referring to all these generally states in
some chapter some only, and Bome in another chapter only. This is the
skill of the ancient masters in the brevity of Btyle at the same time 10
maintaining the conext.
The observance of attending to the (wants of the) body and the like
stated before is to be nnderstood here also.
In preecribing elsewhere the duties of a Oelibate viz. "Of others
also this, provided not inconsistent" although Gautama 'puts forth non- 15
inconsistency as its basi" still as compared with a command an advise
is an easy means; and rosorting to that in the present oase, he advises it
althongh stated (before). Of those, however, whose case has been dis-
closed, having been ueed somewhere by eome one, the basis of the dis-
crimination has to be found' hy themselves by the minute ohservsr. 20
Some, however, in the repstition of the ablution of ths body, state
the rule here as to the morning sandhy!l. only after the clsaning of the
teeth as sinoe that was not rsachsd in (the rules regarding) the Oelibate,
siuce in the text. "He shonld avoid the bed of a cot, and the cleaneing
of teeth", the cleansing of the teeth haVing bcen prohibited for him. 25
They say that the reason for the repetition is the oleaning of the teeth
to a partiCUlar place.
Here from tbe text of Katyayana viz. "As during the day, so
in the morning, should one bathe, when not ill, after washing the tseth in
a river or the like; if in the house that should be without a mantra"; first 3
0
the cleaning of the teeth, then tue morning bath, then the morning
SandhyiL is the order obtained; with a view that this may be appreoia-
1. Such a, have been detailed in 18-25 above beginning and oin;;;@:
lRr (v. 18) to ijl,1:fr (v. 25 1).
2. Dharma Butra. oh. Ill. 9. In Oh. II the dntie, of Celibate
have heen ,tat,d and ,utra 8 of thi' chapter ,ay, '['ill 0(8"",4' I
Then comes Butra. 9. viz, ifffm :iji1(ff'crnlr by which the above mentioned duties are
also extended to other orders of life provided they [Lre not inconsistent, and the
spaoial conditions of each, are given as instances by Haradllttn. in hiB Ujjvala the
following: r'f;;:;( 3Tii'r'li-r;f If'!0riHlf "flll"fl\ 'In'lf'[ etc
272
' "
,same
[
Y4iiiavalkya.
Verse os.
ted is the text "after having cleansed the teeth", and "preceded by the
cleaning of the teeth" and not for demonstmting the cleansing of the teeth
as a port of the hath or of the Sandhyl1, since in the text: "While the
. mouth is unwashed, a mau always remains uncleau; therefore by effort
5 Qne should chew the cleansing. of the teeth first." S'atatapa has, like thfl
sipping, independently laid down cleanliness as the reason for the cleansing
of the testh. Hence also in ths text, "In the absence of the tooth clsaning
brush, as also on a prohibited I day the washing of the ...mouth is laid
dowu with gargles of wat.er" in the Narasinha, in the absence of the
10 tooth cleansing brush, has been laid down the cleansing by another method .
Therefore, as is the case with the rule': "By the nse 01 the gerundial
suffix 'fi'ff &c. Having encircled the post with the thrice-coiled,' he
bringe near in the South-East the animal" here also it is ths time
only that is intended and not the constituent parts. lIioreover the revered
15 Jaimini' says: "of two things placeLi together when tf results have been
accomplished" and where the canse has a conneotion and is stated near
one having no :connection, there alone the suffix 'fi'ff &c. are to be taken
in the relation of the parte and whole having the pads. As has been said
"where things which have the quality of hearing fruit are placed near
20 those not having the quality of bearing fruit, this Ia.tter is to be treated
as the constituent part of the former.'''
Here, getting up from the bed, putting off the night garments,
putting ou another pair of cloth, the wa.shing of the feet, hands, eyes "nd
the mouth, twice sipping, when there is a call the voiding of the urine
and the excrement, cleaning .ccording to the rules, twice sippng the
25 water and thereafter the cleaning of the teeth, is the order; for, says
]. e. g. on a 81adha day, or [l fashing day and the Hke, the rubbing of the
teeth is prohibited-see further on whereVirmitrodbYIl gives the tex.ts in this.
connection. Sse also Smrtichandrik!l p. 105 and texts of rama, Vishp.lt,
Vyrf.8a, &c, quoted.
2, Stated in the Bruti text quoted. See the 13th Adhik.rana of the
Fourth Adhyaya, SutTa" 29-31-.t P. 249 of the Jaiminiya Nyi.yamillil Vietara.
The following two Karikas :fully Bet out the argument, the refutation, a.nd
the Sidhauta.
\'li[ 1]; ,["!'<riM I ",[oj ,I on'f<rI(1'flf!l"![<lffi" [[ 1
c
[[
lfFf[ ff1'!Pf!I'il ",1m,. 'ii'f'f'!!"fon'1'!" I !lrii!l3i4 "' [[ ! \ II
3. c. having three strings coiled together. It appears there
is a mistake in the passage quoted here.
4. Where more thaD oue directions are put together
nnd elloh is independent of the other by reason of the being accomplished
independently in these are not relatedl1s principa.l Bnd subordinl1te j but
they are so related, where the rssnlt is common e.g. in Cflijfme:..i:J1
31rn Ri91 .
Yd}navaikya ]
Verss {}s.
----------------.-
.. ---.. --- ---"'-----
Katyayanli: "After getting up, having washed the eyes and become
clean and concentrated." In the Mahabharata: "Having with con-
centration washed the bands, feet, and also the mouth." Dak!ha:
"Whe'll the dawn has approached, one should perform l,be ablution
according to the principle (of the rules) ": Kat yay ana "Having repeated 5
with tha mantra, one shonld chew the tooth-cleaning stick thus: "0
herb, give us life, vitality, fame, power, {'rogeny, cattle, and also wealth,
wisdom, and a readywit." 'With the mantra' viz. 'Life, vitality
&c.,' to be stated snbseqnently.
Here in t.his connection, in the Bharata is stated, "Having 10
raisad up the right band and then put it betwaan tbe two knaas,
with his faca towards the East and seated down, a man should chaw
re.trained in speech." So also in the Vishl1u' Pural1a "In thick-
ness, equal to the B'lId of the small finger, witb a brush twelve fingnres
in length, having consumsd in the morning, one sbould chew the tooth- 10
cleanser." Bere 'should chew,' and 'sbould eat' in the Siitra'
viz "One should sat ths tooth-claansing stick witn his face turned towards
tha North or to tha East," indicatas only the rubbing of the taeth, a
minor action, witb a viaw to reach the rule as to eating in the form
of sipping as stated befora, just like the word Agnikotm in tbe rule' 20
"after having performed the Upa,sads for a month, one offers the
Agnihotra," reachiug the act of the Agnihotra in the sacrifice of the
Kaul1dapayinas.
Hence also' in "Raving washad and eaten, on6 should throw it in
a clean place by all efforts" the giving np of the tooth-cleo;ning wood
has heen stated by Vi!h9u. Heuce also in the Cjljlaudoga
"As st.ted by Nilrada' aud others, of a tree eight fingers (in lengtb),
nnaplit, with the bark on, should be the tooth-cleaning wood; OD6 should
cleanse by means of its end," and also in the Narasillha: "Or of the length
of the span between the thumb and five fingers with it, i. c., one should 30
cleanse the teeth," has beau stated, 'ona should cleanse &c.,' one should
1. Oh. 61. 1
2. Jnimini IV, p. III. 11 (24).
3. Oh. 61. 17.
4. Narada, Hu.ritn, etc, see Virmitrodaya, Anhika Praimru.pli ..
nant.dhavana .t pp, 123-124.
35
4' Viramitrodnya.-Tho [ Ydjimvatl"y
Vcr" DS.
I
wash off. The trees mentioned by Rlrada and others the KhMira
'
and the like. 'Eight fingers,' here twelve fingers is the best conree, of
the length of the span between the thnmb and the five fingers is the
middle, eight fingers is the last.
o Some, however, state an adjustment in accordance with the
passaga in the Smrti l'Ilanju!hiL thus, "Twelve fingers for the Vipras,
for the Kfhat";yas nine finge", eight fingers, however, for the Vaisyas,
and for the S'lld"as six fingers. By the measure of four fingers, have been
ordained for women; while for those of a mixed origin, of six fingers has
10 been proclaimed."
Here as prescribed in tbe Avarious Smrtis are the twigs of
KhiLdira, : Mango, Bilwaa,' Amrilta!,a,3 Apilmdrga,' S'irifha, the
bark of tamarind, bamboo, the root of the Arka,' Ka"anja,' Karavira,
S'Ma, .Nimba, Millati, Arjuna, Kadamba, Udumbam, and sour, hot and
15 milky trees are those preecribed; while those not preecribed are the. twigs of
Palilsa; Kovidrira, S'lef/,amata!,a, Bilva, Tintima, Nimha, S' ala and Wata.
'rhose prohibited, are the PalilBCL, Kovidilra, S'I.smdtCL/"" Bilwaka,
Tinduka, Saka, Sinduwdra, S'ikhandi, the inside of the bamboo, P'<fka,
Maskaka, plum, S'ami, Si'lf'sapil, KapiUka, Ha"itCLki, As'wakarna
A ,
Amalaka, Bibltitaka, Dl,avana, Pilu, Pippala, IngudCL, Gltggula, S' obMn-
jCLna, tke Paribhadra, plantain tree, S'almali, the sweet and pungent
woods. Among those prescribed, even sllch as have knote likely to touch
the lips, with dried stalk, having holes, having a stenchy odour, unctuous
or devoid of the bark, split, once broken, with leaves on or spoiled
2, by ths rell insects or fire, unclean or unfamiliar Bre prohibited.
"
Here the rnle of adjustment ie this: principally, those prescribed
should be taken up ; in the absence othBt, what hl\s not been prescribed
but not proscribed, and in the "baence of theBe, those that ate neither pres-
cribed nor proscribed must never be taken in any case. In the absence
of the first three with twelve girglea alone is the cleaning. Vide the
text of Likhita in the viz., "When the .tooth woods are
1, Kh5,diram i. 0, the Aca.oia Oa.techn. One of the two trees mentioned
in the Talttiriya-Sanhit<i as sacred and 01" UBe at Do sacrifice.
2. lei." the wen known 'ii'\'l tree.
3. 311!l1'1'I" The hog plum,. The in'pi8.ted Mango juice (mar"lbi i[G.)
a['I'm''f i'f;'ll!i:m W: I >rfrl!"'iii 311!;,fFl'l' .fii l'1[<!: II
4. :,W'Hrf, Mar. 31'1151. 31<flf"!if "'fl;'llii(f.i'l
5.
6. '0(3,-,* I'ml crffi Efl
I
..
Y
4i
ii.avalTc
y
a]
Verso gO,
--------_._---.
-------
Viramltrodaya-Morning Prayers.
275
not avaUILble, us also on prohibited days," 'prohibit.ed,' sncl:: as tbe first
day and the like others.
Here Narasil1ha PUranam, "The"e, the FirBt, t,he dada, and the
si"th daye, .s also in the nint,)::, ob be"t or mpn, the contact, 01' the teet.h
wit,h wood con:mmes seven generations of t,he 5
In the Mahabh.trata "Ou tho 0;;0"";0" of the parMs aho, one
ehould avoid". Gaui).as: "On a fast, as .. lAO on a S',.addka, one shonld not
chew the tooth-oleaning twig." On '11 fast' i. e. 'on the fust day,' 'on a
S'rilddlla i. e., 'S'raddha day." Those who follow this text avoid the
cleaning of the teeth before S'radd/let and the like, as nlso after it. Here 10
on a fast or the like where the contact with tbo t,eeth-cleaning wood i8
prohihited, there with a leaf or the like the tooth clellning as a necessity
is to the same effect. "Scents, ornaments, clothes, flowers, garlands,
and annointing, become faulty on 11 fast, so also tooth-cleolling I1nd
collyrium" this and the like texts alao, so says the Lord of the Yogis. 15
Even there by twelve girgles only is finished.
This, however, after tooth-cleaning, toilet,ting ot,ber than with
(the uSe of) u. twig i. e. snch as collyrinm &c. by reason of its accompani-
meut, so say others.
With fingers the cleaning of tho teetb, however, is cert!Linly pro- 20
hihitad, vide tbe Us'aua: "Neve, with the fingers mnst one mb the
teeth." Thns enongh more. (98).
YAJNAVALKYA Verse 99.
After having offered to the Fires, one should mutter
the hymns addressed to the Sun God with concentration. 25
He should also master the meanings of the Vedas, as also
the several sciences. 99.
the salutation ot the morning light
agnin, fires, such as the Ahavaniya and the like, wit.h rules as laid
down, hutva, after haVing offered, or the Aupflsanflgni. After that, 30
suryadaivatyan, addressed to the S!ln-God, such as Uduttyam
jatflvedasa?7} and the like mantras, hymns, one should mutter, japet,
samahita"\l, with concentration, i e. with undistracted mind. There-
atter, ved.a.rthan, the mea.nings of the Vedas, by listening to the
science of exegetics, grammar etc. adhigachch"\let, should master, i.e. 35
should get to know. By the use of the word cha 'also' should study
276
for the Sandhyd.
[
Y4';iiavall0'lla
Vor8t! 90.
5
10
15
20
30
35
i.e. constantly repeat. Vividhani eha s'astral)i, as also the several
sciences, such as the Mimt11}st1 and the like, treating of duty Dharma,
wealth Artha, and hygeine. 'he should master', (99.)
Viramitrodaya.
Agnin, 'Fires' i. e. the Aahavniya and the like others; the S'raut",
AupilBa"a, also the Smilrta, in accordance with one's own S'dkilil having
offered the oblations i.e" in the act of oblations having to some extent
intended the performance in favour of the fires, as in (the text). "He
offers au oblation to the fire by means of milk," or in (the text)
"Evening and morning al ways and constantly should the offer
the sacrifice." So the use of the accusative case. This sacrifice, more,
over, in the case of those who have been iuitiated with the conservation)
of the fire is perpetual, since the S'ruti enjoins it for the lifetime.
Indeed, from the text. "Necessarily, a BrilJ;!.mal;la mnst conse-
orate the fires," even the consecration of the fire being perpetual, and
without conservation of the fire being not favoured by the S'd8tra, how'
can this discrimination be made? If it be argued thus, the answer is,
true; but, by reason of a partition not having been made, and on
accouut of the absenoe of the S'dstric' reason for a Lauhiha fire, it is
possible for a householder to be without the consecration of the fire.
And it is for this, that the' several optional rules in the SdStra have been
given either with or without the fire being placed first. This, however,
is the special rule for a honseholder, viz, if by his mere individual whim
non-consecration of the fire exist, there is (to be) the expiation. This has
beeu made clea, in the Kalpa Sutra and other works.
.....
Blttvll. 'having offered oblations' i. e. wben possible, oneself alone
should perform the sacrifice. As says "At the conclusion' of
the Sandhyll. performance, sacrifice by oneself has been ordained."
Through the or auy other, its performance is ouly a secondary course,
Here by the text "at the conclusion of the Sandl,yfl. performance," it is
inferred that a sacrificer must conclude his Sandkyll. performance when
the Sun has not appeared, before the sunrise, the text "One should repeat
the Gilyat"i as long, so long as the Sun has not appeared" being
intended for (a case) other than that.
Of the day divided into eight parts, the Author states the
psrformancB for the tirst porUon S.'M-Yildaiva,tyfl.l', 'addressed to the
1. D. g. See
2. i. e, by mBrriflge.
Yd.iiiaVGlkya]
Verse 09.
--

-----
Viramitrodnyn-During the Seoand Period.
2Z7
Sun-God,' suoh as the Silvitri &0., or such as Ddulya7fl jilta.veda8am'
(the rising Sun &c.) and the like, one should repeat according to
one's faith. With this object only is the plnnl number (used), and
not after the Maxim' of the Kapinjala birds. Three or even
all-sinoe there is no contradiction with the usage. 5
This, moreover, has referonce only to the non-performance of the
japa since in the text "One not performing the japa ...... in the pus and
blood" is a censure, so hold some.
Sama1tita/!, 'with concentration,' i. e. observing all the rules of the
yogi regarding japa such as concentrating the mind on oue, and the like. 10
Or, SamilMto i. e. with bentatteution. By this is intended non-contra-
dictione with the other courses of good conduct stated in other Smrlis.
For in the Varaha: "That twice-born man who with devotion offers
intensive worship with curds and rice with folded hande to the Sun who
has come out of the rising monutains, of him so intent in devotion, 15
ever evil may have been accnmulated, all that within a moment becomes
reduced to ashes, like wood." - -
Thus is the worship of gods other than that prescribed for the mid-
doy. Dressing of the hair, looking into the glass and the like.
According to the text: "One should look hiB oWu self in the ghee, if onB 20
deBireslong life," looking at one's body in the gheB. The rubbing of
auspicious things, the durvt2 grass, ourds and the likB, and the application of
the oollyrium, and the like acts; for it has been said: 'The cow's urinB,
the cow-dung, clarified butter, milk, co-agnlated milk,' the yellow'
pigmBnt ; this six-fold prod uce of the cows is always auspicious. The 25-
horn-water of' cows is meritorious, dBstructive of all sins."
rhB application of the cow urino &0. arB the acts during the first,
p"rt of t,he day; the Anthor mentions the performance dnring the seoond
part of thed.y. "The meaning of the VBdas; 'tbe sciences' such as
1. '-wli 'Ii[ 9ifPn 'imr9: &c. The well-known Sun hymn.
Jalavedasa is an epithet of the Sun and the Fire also.
Note the following various explanations of the word given in the Nirukta:
"frif'itql: '"''IrQ. "ff'flr.t "frnll'if "fifT "f.iit 19<ri'r .fir 91 ;;;ri!fiRi'] 91 "flmr,
O'TIFTfol;ifl 'II ;;;ri!l[;rf.i'l '<'iTG!fif: 'lWffi!\!1lin ilGflnilifW "lillOf". (Apte)
2. Jaimini XI. I. 38-45, being the Bighth
In regard to the SrnH tho question arises how many? After a
the conclusion is "Three only should be
B. kind of yellew pigmBnt prepared from thB urine Or
LiJ.a oi {\. OOW} or found in the hea.d of a DOW.
ll78
Vlrnmltrodnya.-Bousc7wldeT
grammmar, the Nigam",' Nirukt", Tarka, the Puro,z.as such
as the BMmta and the others, determinants of the meaning of the
Ved." and also those which are useful in the performance of the Bame
Buch ill the sciences of SU,M, Kalpa, Jyotih, CltlJanda and the like.
5 This is expressed by VividMni-'several'.
'Should master' i. e, should know; in the letter as well the
sense. By the- use of the first aha, 'and,' is included the constant
study of the Vedae. For also: "Similarly, in the second
period Vedic study has been ordained, filst, the acceptance of the Veda,
10 then the contemplation, study and repetition (japa); its offer to the
pupils also, thns the Vedic study is fi va-fold; that time is statad as for
the samits,fiowers and Rus'a and the like." 'acceptance'
i. e., stndy; thie, moreover, for the celibate student, For the houB"e-
holder, however, in regard to the portion not studied. So, moreovet,
15 Apastamba:' "By ench lore as one cannot nnderstand, one should go
again to the preceptor and accomplish it."
Manu:' "Let him daily pour over those institntes of science
whioh ever give increase of wisdom, those which teach the acqnisition
of wealth, those which are beneficial,' and likewise over the Nigamae
20 which explain the Veda (19). For the more a man completely Btudies
the institntion of scienoe, the more he fully undershnd" and his special
study shines brightly. (20) 'Which give increase of wisdom' such as tbe
sciences of logic, interpretation &c., 'which teach the acquisition of
wealth' i. e., which are favourable for wealth-the economical sciences.
25 'Beneficial' such as the science of medicine and the like. Nigam",., i. G.,
whiqh determine the meauing of words such as the Nighanta and the <
like. Roohate-'shines brightly.' Yama: "By gifts, austeritiB, sacr,j-
Gces as also by fasts, one does not obtain that Btate which one can secure
by learning." 'Learning' i. e., philosophical learning is 0. wrong inter-
30 pretation of the statement of Yamll, being ill the context of sciences, so
holds the U padhyaya.
III the .expression 'as also science,' the word ""a 'as also,' is inclu-
sive of the gathering of Samits and the like. (gg).
1. iiirr::r is Vedfl; f.'R?m the science of interpretation; Bnd
l'il'lim, both :rlf and crm.
2. Oh. II. 25-27.
3. Oh. IV. 19-20_
4. i. 8. of la.sting uses,
<------ ----<-----
Ya,jiiavallr,ya 1
VerSll 100 _
Viramltrodnyn-Yoga and Kl}71cma.
Yajiiavalkya Verse 100.
279
Re should then approach the master for securing
then having bathed, he should offer watery
libations and also worshi.p the gods and 100.
:-After that is'varam, the mastel', endowed 5
with the quality of being' annointed and sprinkled &c., or any
other irreproachable wealthy person. for
Yogalchema; the obtaining of that which has not been secured is
yoga, the preservation of that which has been obtained is
for that one shouldupeyat, approach i. e. go to i. e. for the sake of 10
acquisition and preservation. By the UBe of the word upeytu-
'approach,' the Author prohibits service. By accspting wages the
execution of commands is service (sevel). That has been likened
to a dog-livelihood, and prohibited.
Then at noon, according to the process prescribed by the 15
S'ftstra, smitwa, having bathRd, in rivers etc., devan, gods,
mentioned in his own pitrnscha, as also the the use
of the word cha, 'as also', the with the holy water--' of the
gods and the like, tarpa.yet, one s7!ould oller libati;ns af water.
After that with sandal paste, flowers and rice, of the gods 20
HARl, HAltA, and others, some one he should
worship according to the prescribed rules according to capacity'
with the Yajus, or the Sarna hymns, or with the names of the
Gods exponnding these ending in the dative case and accompanied
with the uttsrance' of salntations. (l00). 25
1. See introduction to the Vyawah3.ra.dhyaya.
2. See VerBB 19 above. The respective places of the palm of the hand
have been desig!1ated as the several media. for Dev. &c. the base
of the first finger and thumb for tbe palm of the hand ior the Deves.
tho base of the little finger for the and that of the foro-finger or Torjani
for the Pitrs.
3. BalambhaHi explains this e, .xplanatory of the individual
capacHy i thus, for the Vedic mantra the twice-born, and the of the
names or tho Nama-.puja for the a/udrn!!.
4. Oft'ff-:Pf( i.e, the loud plOuounciation of tbe word ;f11: at the- end, thuB:
mcrl'<i' ;:rq: etc.
280

Viramitrodaya.
[
- YajnavatcYd
Vllfse 100
'rhe Author mentions ths performance during the third period
Yajfiavalkya, Verse 100
The obtaining of that which h.s not been secured is yog"; the
5 preservation of that which has been obtained is ks1.ema. Wealth sufficient
for both these shonld be begged for. For the accomplishment of that
. One should approach one capable of bestowing that, such as the king or
IIUY other who may be. Tbe use of the word ",t"a 'wealth' is to indicate
that necessity. If the acquisition &c. is accomplished in any other way
10 there would be no necessity for begging, and it would exclude the necessity
of approRohing the king. Gautama'" For 'yoga and kkema one shonld
approach the king and not any other, excepting the God, the preceptor,
and the religiouB" # any other' i. c. one not king. Manu:! "But on
Parva days let him go to visit the gods, the best of the twice-born who are
15 religionsly minded, and also the king for protection, as al80 the eld,,s." The
word eva' also' or' auy, ' is to be used after the word 'should
go.' Or the nse of the word eva 'only', in the original text is only when
taken as repeating what has been already stated. From the nse of the
word 'also', cka, is there added to the meane of finding means for tbe class
20 of people who maintain by ntilising the method about the Gods &c.
in the order of their statement. So Dak,ha; "Similarly in the
third period, the securing of the meane for those to be maintained."
The class of' people to be maintained has been stated to be "tbe
mother, the father, the preceptor, the wife,' children, n. helpless person
25 taking resort, a visitor as a guest, and the fire; these are known as those
which should be maintained. For that tbe securing of msans i.e.
obtaining money should be done. This is the meaning. '\
In this world, the auspicious things are eight viz., 'rhe
the cow, the Fire (the consumer of the Oblations), gold, ghee. the Sun,
30 water, and also the king the eighth. one who always eeee these, bows
and worehips also, and circumambulates by the right, hie life will not be
diminished." In this passage, these i.e. the seeing &c of the Brilhma"a
and the others have been presoribed as acts which must be performed.
Misra says that in the early part of the day, the observance of the
35 anspicious and the like only.
1. Oh. IX. 63, 64.
2. Oh. IV. 153.
3.
4. Another reading, the brother.
Y(Jinavalkya ]
Verse 100.
petioa.
In the latter! half, the Author BtatBB the actB to be pBrformed in
the fonrth period. Snritzoa i.e. having bathed etc., in the fourth pBriod,
aB saYB "Similarly in the fourth portion, onB Bhould bring
in the earth for the bath, and the 8amit, the flowerB and the graBB
and the like.' The bath, however, Bhould be in unartificial water. " 5
Earth, aB (thnB) deBcribed: "In a holy place Bhould be Btored earth
free from Bugar, BtoneB &c. ; and thiB h.B been Btated to be rBd, yellow,
and white, of three 80rtB " and the like.
"From an an thill, a mole-hill, plaBtBr, aB alBa from watBr, or
from the road or treeB, and what remainB after performing the ablutions., 10
. theBe Beveu (kiudB of) earth must not be taksn. Not tho earth, pOf alBo
water, nor at night the COWB' dung, nor the COWB' ttrine at the evening
twilight mUBt a wiBe man take." So in the S'atatapiya, By rBaBon
of the prohibition by Dak,ha viz. "Beven kindB of earth must not be
taken viz. from the anthill, from 0. from inBide the water, from 15
the cemetry, the root ofa tree, as alBa from a temple of god". Untouched
in the abBence of that preBcribed, even other kind aIBO, vide thiB text of
Marichi: "In whichever place what iB (regarded aB) pure,' and
whatever iB the uBage regarding religiouB conduct, there, Buch a One
Bhould not be diBregardad, aB alBo that kind of religiouB uBage. In 20
whichever country particular godB, and in whichever region particnlar
twice-born, aB alBa in whichever place particular water, and wherever a
particular (kind of) earth." The Samidl'8 have been stated at the proper
context. FlowerB i.B. fragrant. i. e. thoBe preBcribed in another
Smrti. By the (uBe of the) word adi &c. are intended long ceBBamumB. 25
By"reaaon of the prohibition by S'andyayana in tho text viz, "The
of an ordure-eating cow, or who i8 barren, or who haB JUBt delivered,
UB nlao of one who has become deorepit by oldnge, mUBt never be taken.,
alao oow-dung which is untouched, which was not brought at night, and
which iB wet." 'Unartificinl' i.e. not c0nnected with tbe BtorBB of 30
water made by .another i.B. in a river or the like. So ulao Vi,h\lu' "In
nnothermnn's pool one must not bathe (1); or let him, in difficulty lift
five h.lls (of earth) (2),". "In difficulty' i.e" when a bath in any
other water is impoBBible. (The rule aB to) five balls iB in the caBe of
water reserved other than n dam, n well, or the vide thia text of 35
Baudh::\yana: "From the built however, the earth" baHs, while
from wells, three jars:" The ball, moreover, Bhould bB of the aize at' .an
1. <frcf'l[",. In the original.
II. 28.
8. Ob. 64. 1. 2.
36
282
p"oper for a bath.
[
YaJlla'/JaZkya
VlIr80 100.
ordinary Sri' fruit. According to the revered Mis'ra, from the use of the
word pinif,a, ball, when there is no obstrnction, it should be resorted
to as it is. Ratnakara and others suggest' as much as can be taken ant
by the hands. ' Here according to the Easterns 'the lifting up of the
5 ball &c. is only in the case of those not dedicated, such only being 'of
other.''' There by reason of the text "that which has not been
dedicated is like urine" and the. like, such a one being definitely unsuited
for acts; and if another's is used there being the possibility of a charge
of theft, vide this text of Manu'; "One should never bathe in another's
10 tanks; for if he bathes, he is affected by a portion of the ill-deed of him
who made the tank". 'Made by others' and hence according to Paithinasi
and also, their belonging to another being inferrable from
(the fact of) their having been made by others; and hence also Upadhyiiya
holds that the lifting of the balls or pitclHlrs is not in the case of those
15 made by oneself. Mis'ra does not agree to the assnmption of ownership
in a thing abandoned by oneself illustrating it by '" reference to
the established proposition that in a 8at"a' there is no and
by pointing out a oontradiction with the dootrine proponnded in the
Tiryagadhikaa7fa. That, however, is questionable. Thus enongh of
20 repeating' what has been said.
In the expression' and also the bath', by the use of the word oha
'and also', is indicated as the result that the bath should be performed
at a time and place not prohibited in other Smrtis. There, moreover,
baths among the Smrits have been divided according to the distinction of
25 performances by regard to time and place. So, moreover, S'ankjla: "A
bIIth has been stated to be of two kinds: principal and eubsidiary; of
these two, the principal is Wdru7fa or watery; that moreover is of six
Kinds; Nitya' or ordinary, Naimittika or special, and with Xdmya, an
objective, Kriydnga, part of a ritual, Mala or f or washing away
30 impurities, and Kriyo,8ndna or where the bath itself is a rite, tDe sixth;
thus the bath has been deolared to be of six kinds"
"An un bathed man, however, is not fit for ajapa performance, or
for offering oblations to the fire; and the morning bath which is for that
1. i. e. the Bilwa fruit.
2. Oh. IV. 201. See also Y.jnavalkya further on. ADMra. 159.
s. See Mitlik,bari\ further 1. 159 (2). 121 A. A Satra I, a general
BMrifi06 conducted by; all; a public performance. Where an are priest' and all
are Yajamanas Wi 'iCR9oiT: Wi Therefore there cannot be any Dakf"'''",
See Jaimini X. VI. 51 .nd onwards.
4. from one thread to another.
5. ffi'l Lit: permanent.
Yd
j
iiae7alk
y
a]
Ver 100.
ofbalh.
2811
purpose called the Nitya sni!.ni!.. Having. touched the Chanq,i!.la. a
dead body, ordure, and the like, when one becomes obliged to bathe;
having touched an unwashed woman in her menseS and one takes a bath,
that bath is the Naimittika 8ni!.na. That which under the constellation of
pu?hya, Hasta &c. is directed by the command of an astrologer, i8 called 5
the Ki!.mya ; one who has no (special) desire shonld not perform it. One
desirous of repeating holy hymns, and wisbing to worship the Gods or
the manes, the bath which sucb a one performs, that is called Kriyanga.,
or as part of a performance. The bath called the Malripakarha!,a
is tbat which commencing with annointment is done for the pnrpose of 10
washing off dirt; the resort to it is for washing away impurity and
not otherwise. In the lakes, in ponds dug for the gods, in holy waters
and in the rivers is intended the Kriyasni!.na, the rite of a bath; there the
bath is regarded as n rite." Varuna is simultaneously the contact of
the entire body with water outside the limbs; vide Barita, "On 15
account of water it is called the Vi!.ru!,a", the text of S'ankha also viz.
"the Vi!.'U!"l, moreover is by immersion" is intended for that alone;
otherwise bath with drawn water will not be inclnded. The morning bath
&c, are mere technical expressions; therefore although a Nitya, the
mention of a mid-day bath stated as part of a ritual and its inclllsion 20
is not a fault.
The Gau?}a Sni!.nas 'the Accessory baths ara stated by yogi:
"On account of the incapacity of the body by regard to the
occasion and the strength, sages contemplate seven (baths) com-
mencing with the Sni!.na 'incantation bath'. Mantra 'by 25
incantation', the Bhauma 'by the earth', similarly the 'by
the fire', the Vi!.yavya, 'by the air', as also the Divya ' the Sun
bath', the and the or 'the mental bath'; is known
as the group of seven baths. With the repetition of the incantation
Apo hi 'Waters, indeed. are etc.' is the by the touch of the 30
earth is the parthiv,,; the Agneya is the bath with the ashes; the Vi!.yawya
is known to be 'with the dust of the cow. That bath, however, which
is taken with the shower of the Sun's rays is called the Divya sni!.na;
va"U?}a is by immersion, and the Mi!.na8a is (that by) the contemplation
of Vih?}u. In the order of the J'Iantra sni!.nn and others, a bath is prescribed 35
as proper by regard to the oountry, time, and inability, and all are
stated as of equal merit". Thlls, therefore, the Gaw}a 8nflna is also of
six kinds ouly. Incorporating the VMu!za which is a kind of
Principal batb, it has been stated to be of seven kinds.
Even the additional baths have been stated under the text 40
of Jabala and others viZ. :-" A bath may be made without (including)
284
81ldnas.
[
YdjiiavalkYG
VCT-BD 100.
the head, when the performer is unable for a bMh, 'or eveu by a wet
oloth, the sprinkling of the body is known". The as stated
by Yogi are only six.
Thsse, however, according to some are quite distinct from the
5 teohnical and Mukhya by which they have not been traversed; and
this is a classification of the stated by way of elaboration;
thus there is nO oontradiction with the text in the Brahma Purana
viz; " Nitya, Naimitti1w" and Ka'Fya thus the' .nana . is
stated to;be of tho three varieties; the tarpa!,a hUB been stated
10 to be its part," these all having been inoluded in the three

The Nitya is in tho morning and the mid-day; the Naimittil,a, Us
on an eolipse or the like; the Kamya at vholy plaoe or the like. The
ment'on of these in the order is by way of indicating the accomplishment
15 of the resnlt by oontact of the prior with the next in order. Thus, the
resuH ofthe Nitya is the uon-production of sin; of the Kamya, the
Heaven &c. The mentiou of Naimittiha between these two is with a
view to indicate the securing of the results of both; sa say the Abhinava
Vardhamana and others
20 The classification of the Gau!za, however, is only intended to
exclude a smaller number, in pursuanoe of other Smrti.. So Jabala
also: "Without the head may be the bath when the performer is unable
for a bath; or even by a wet oloth the sprinling of the body is known. "
Body, 'i. e. exoluding the external and oovering the body.
25 In the varieties of aooessory baths, the Brajlmpura\la "With a
oonoh inolined to the right, one who ple.sed at heart takes on the
head water stored in au A"dumbam vessel, of him the sin of the
(whole) lifetime perisbes at that very moment" , Vyisa; "Of the holy
places whioh are heard of in the throe regions at all times, e'itnal with
30 these is the pouring of the water tbrough the horn of a oow. ". Some say
that this is common for capable and the inoapable. Similarly, " He
indeed is deemed to have bathed in the avabhrtha,J, he also is like
one plunged in the Ganges water, that mortal who bathes with the water
of the feet of put with a oonoh. ".
1. 3l9:''lFlFf is almo,t the Ooncluding portion of a saorifice. This is
described as the The couple take this bath, after an nbs tension
for 10 days and the people join in this holy immersion into the water. Thi's
bath is c.lcul.tea to yield the highe,t religiOUS merit to those who p.rticipate.
Or the .watery oblatioD.
Y4jiiavallcya 1
Vor86 100.

of water lJluoeB.
285
There the place for a bath is mentioned by Manu
1
: "One should
always perform his bath in rivers, in ponds dug' for the Gods, in ponds
and in lakes, and a Iso in watery falls and springs'" 'ponds
dug for the Gods' i. e. well-known on account of their aSBociation with
Gods. So, the Ratnakara viz. lying in the vicinity of the 5
Sun and the like, or the ponds dug near a hermitage for the emblem
of S'iva so says the venerable Upadhyaya relying opon thiB text of
Bhavi,hya; "That water which being near a S'ivl1 linga is situated in
its front, is known as Sivaganga. By 'bath' there one goes to heaven. "
Sara, a lake, a store of water known as talla'; 'a small pit' 10
according to Kalpataru. 'a brook' has been defined in the
Chl1andog-a Paris'i,hta thus: "Those whose course does not extend to
eight thousand dl,anus', these do not deserve to bear the name of
n"di 'river'; they are called gartas ' brooks.'
Pmsavar;am, a spring, Vishnu'. "One should bathe in a fiowing l!i
spring, a river, a tank dug up for Gods, or in a lake. Water on'
land is better than lifted water; flowing water is better than
stagnant; from that one mnst not take np; even more than this is that
which was favoured by holy men, and better than everything is the
Ganges water". "SlldkavaQ, good men, i. c., Sri Rilma and the like; 20
'favonred by these' such as the Mand{J.kini at the CllitraMta etc.
S'ankha, "All the Tirthas are holy, are calculated to destroy
tbe sins of men, and have been described by wise men independently
of each other. All the flowiog springs are holy, all elevated mounds
of stones are holy; all the rivers always holy,' the Jllnhavi moreover in 25
particular. Of men who h.ve commited sins, the sins become palliated
1. Oh. IV. 203.
2. It is elsewhere interpreted as dug by the goods. Se, the
remark, of Medhatithi on thi.. He says .t the elid, 'f "f w'l""ff I ",,,>i llifi'i
,,&'i''li I
3. water-hole, also : 0. brook'. See Govinda,
Nara.ynna
J
Kulluka and others on Mann, also Bee further OD. IfQI'9I1f-Vij5:n.nehnra
explains thus (I. 159)
4. Marathi
5. ""': Lit. a bow, and so a bow's leogth""ebout 4 nasta, or 8 feet.
See Mann VIII. 237 aDd yajn. II. 167. and the Mitak,hara. Eight thousand
Dhanu, therefore would come to 64000 feet or about 7000 yard,. i. e. 4 miles.
6. Oh. 64. 16-17.
7. >a:fiia' as contrasted with 0.;'[" lifted. Further on W'ill i, di,tinguished
as flowing, and 00'9\ (LS stagnant.
S. ho, been explained in the next cl.nse.
286
re8ult8 0/ baths.
[
YddnaValkya
Ver8ll 100,
in a Tirtha." To pnre-minded men the Tirthq, yields the result
liS stilted.
Yogi: "For three nights is the resnlt yielded by rivers which do not
flow np to the Sea; thoRe which flow into the sea, for a month,
6 and for a fortnight, of the Lord of the rivers".' PUralfa:
"In the (case of) wells, one should perform the bath au the ground with
lifted water; one shonld bathe with lifted water even if ground is not
available". 'In the well', here, the locative ha.s the seuse of the
possessive case. The meaning of the flrst half is that one should hathe
10 seated on land with the water of a well lifted up. The meaning of the
Becond half is that even in the case of any other store of water also when
bathing by entering into it is impossible. Similarly also in the Padma:
"Whether not lifted or lifted, One "hould perform the bath with water."
S'ankha "Of one who has bathed with water heated on lire,
16 also with water of another, only a cleansing of l!!.e body is to be nnderstood
(as having occnred); but the fruit of a bath does not accrue." 'Water
of another', i. e., water belonging to a store of water made by 'another',
liS also, 'water brought by another'; 'fruit of a bath' i.e, the heaven. This
moreover, is to be understood in the absence of a special text.
20 "On the bank the Washing down of impurity; with the
mantras, however, while remaining in water; the bath at the twilight
is of both (sorts) ; these are stated as the places for a bath." The bath
for washing down impurity is on the bank only; the bath with mantra
is only in the water; any bath otber than these two may be anywhere
25 else. This is the meaning.
Prohibited regions are described by Yogi: "When immense water
is available and which is charming to the mind, the twice-born
mnst not bathe in small water, nor also leaving aside a
river, in artificial water". 'River' i. e., an unartilicial water.
30 In the Chilandoga' "For two months beginning with
S'ravana all the rivers are in menses; in these one should not perform
a bath; excepting those which flow into the sea. At the Up{}'ka""l.la, as
also at the Utsarga, similarly for a bath for a funeral, and also at the
eclipse of the Sun and the JIloon, there exist nO impurity of the' dust."
35 Yavya means a month; that the dark half, according to Harinatha-
1. III. 11. 25. The second half in the Pur,,?," is 31'191

2. The quot" this text as Irom Kitty"yana.
3. also the j menses. In the case 01 women "impurity of
the menses".
----------------_ .. _,,_ .. __ ._ .. _.
Ydj llattalkya]
Ver868 100.
287
padhyaya ; the bright half, according to many. "During the interval
between the period of the Lion and the Orab all the rivere are in menses."
this text of Manu being the common basis of all. The solar month iJ
here intended. This is the principle.
Those going to the sea such as the Ganges and the rest are eleven: 5
" Oh Goddess, in the commencement of the Orab sign for three days
she is in menses; on the arrival of the fourth day, pnre becomes the
Jdnhavi. The river sprung from the Sun, the Ganges, and Gomati
the best among the rivers do uot become contaminated on account of the
dust; as also others which are c,lIed Nadas." This couplet of texts 10
although it is in vogue, not being found in the originals, as also
not being accepted by the people in general, is not respected.
Here some say that the expressions' in the menses' 'in these one
should not perform a bath,' having been referred to IlS containing
reasons, their nnfitness for a bat.h only is intended. That, however, 15
according to traditinal practice also means unfitness for sipping and the
like. Thus also, by reason of the expression 'in these' only bathing
by immeraion in tho river is prohibied, and not even by its wate r.
Paras'ara: "Whether by sipping or by entering into the water
at night a bath cannot take place. The bath and the sipping have been 20
ordained by means of water lifted during daytime." The meaning is that
at night in the water i. e. by entering the water reservoir, sipping i.e. a
eipping bath either must not be performed. The bath, here, is allowed,
moreover, when necessary, on aocount of an impurity, since the introduc-
tion has been with the expression 'how is purification ordained?' Thus 25
here it should be remembsred that on an eclipse or the like a bathing by
entering the watercourse is unexceptionable.
Yogi, 'Uuacceptable are the waters come during the first floods on
a river and those which have been violentty disturbed by some
one, as also those which have emerged out of 'a holy place '.
'First flows' i. e. in a dried river bsd in the form ofa first flow. And 30
therefore also Kalpataru explains: 'of a river' as of that whioh had dried
up before'. 'By some one' i. e., by a buff.lo. 'Violently disturbed' i
made muddy or dirty. 'From a holy place' such as from the Gauges or the
like; 'emerged' and not driven out. By the prefix vi. 'forth' the Author
iutends a break off by the strength of the Jbw. It should be understood 35
that it is thus explained on account of the preseure of the nsage of the
good'. Emerged out of a holy place'-Kalpataru explains LIS "Not known
LIB 110 holy place."
They say also in this connection. "Water emerged from the
Ganges does uot again go to the Ganges; that is undrinkable by the 40
1. ;fI'l'ifu:I'il''11fI: iMm'lfllT'f'!f'll .m ~ I
288
Results
[

VerB6 100.
twice-born; one drinking it must perform the C!lftndrftya1}a
1
" In the
ACharodyata: "In " river where the water hlls been tnrned back, '"
bath shonld be avoided by the twice-born; 80 0.1'0 in the water used by
washermen, one shonld leave" spacs of ten hands. The mixtnre of dirt
5 Or menses with the cnrrent of the stream, or the pouring in of the street
water do not cause pOlllltioo in the she is religious water
herself"
The Si?htas. "By reason of the touch of' the water of the
river KarmanftBa', by crossing the river !Ia"atoyft, and by.swimmiug with
10 his arms the river Ga1}r!a!,; religious merit falls; tbat is the declaration"
Dharma i. e., religions merit, Bome say that Dh"rma here means the
saZlsMra prodncsd by the upanayana, and therefore here al80 a fresh
saZlskara becomes necessary.
S'ankha and Likhita: "One should ovoid impure water, must not
15 batbe in scanty water, nor must one batbe by immersion into tbe sea-water"
Amedkya, impure i. e. not pure, 'sbonld ovoid' i.e. there, one must not do
anything. Scanty water bas been prohibited when plenty of charming
sweet water is available; one must not bath into the Bea-water. The
meaning is that one must not bathe in tbe sea by immersion within, for
20 a sea bath bas been ordained; so BI1Y Mis'ira and others. According to
Upadhyaya 'this bath immersion is at pleasure; and not that on the
strength of this alone there wonld be no fruit of the Slm by lifted water,"
Manu "In an unknown expause of water", 'unknown i. e. by reason Of
its depth, as alBa whether it has not crocodiles etc.
25 In the case of artificial water whether cOl!secrl1ted or not COnsecra.
ted. For say the S'isj1tas "thatwhich has not beeu dedicated is like urine'
Similarly, "In on unconsecreted water reservoir, the water is undrinkable"
In the MarkaJ;li).eya : "What haB not been dedicated for all, nnd
that alBa which has sprung from an uneatable Btore, that water, my
So dear, must always be avoided in connection with an exequial perfor.
mance." The word Pitra is only indicative. The intended meaning
is non-performance. So "The use of the water of a well, if
sanctioned by the usage of the S'i?ht"s, should be regarded n8 good to
that extent ouly." Yogi:" Useless i8 a hot water bath." "Useless ",
.S5 i. e., beyond the purification of the body and ;befitting a religious
porformance, as productive of a fruit such as Heaven or the like. Vide
" Of one bathed with water heated on fire", etc., Earlta: "One must
1. i.c. the Ohiindrfiya"a Prayaschitta. See Yajn. Ill. 324. which i.
,,!fol I fqu;j- "fiJ;Em II
- 2. A river between \pd Vihara. .
Yajnauallc.lJa J'
, Verse 100.
Viromitrodnyn-How performed (
289
not bathe in a place where many roads meet, nor near the entrance
door." Chatzoftra, "a place where many roads meet", i.e., the place
for oblation to the beings, etc .. Upadwftra, i.e., near the door.
Having divided the baths, S'ankha: "There the Kftmya should
be performed in details as prescribed in the rules, so the Nitya and 5
the Naimittikrr.; one which is a part of a rite as also that which is done
for wBBhing impurity, in the absence of a Tirtha may be done with ho.t
water or in another's waters. In the lakes, Divine water-courses, and holy
places, as also in rivers, bathing itself is the ritual; since by a bath at
these has been stated as resnlting in merit." By this, the Kftmya is the 10
bath at the or other (constellation), the Kriyc2 8ndna 'as
for the religious merits-it has been stated should not be performed with
hot water or an others' waters.
Vyasa states the time ordained for a bath. "A bath oue should
perform io the mid-day when food has been completely digested and one 15
ia completely free from oilmen,," Nirdmaya(l-" completely free from
ailment", i.e., free from any disease which may be developed by a bath.
Thus, moreover, "Sleep, study, bath, excretion, meals, amuse-
ment, one should avoid at the two twilights as well as at midday," this
prohibition by Devala is where a bath has been induced bya'desire-since 20
a meal has been ordained at mid,day duriug the fifth portion of
the abhijiP periol. Gmerally sleep is prohibited during the day, the
mention of the mid-day is with a view to stress greater blemish. Some,
howaver, hold that by reason of the fact non-prohibition has a
comIDon basis, tho words days &c. are indicative of midday only; and 25
that hence also tho episode in tbe MaMbharta' &c. about sleeping during
the day by Bhrg!t, Rarna, Jarat/,aru, and others is not oppossd.
Yogi "At both the twilights should be bathed by a householder
Brilhma", and even on all the three points of of the day should
bs bathed by a Tapasvi". "Both twilights' i.e. morning and the midday, 30
(By the Tapa8vi) i. e. by one residing in a foreat, as well as by a
Yati.1Dak!ha: "A twilight batb, at the end of the night and thereafter
again in midday. "
Now on the strength of the toxt of Vi!hpu' ,iz. "Jltor at night,
nor during the twilight, but one should bathe in the morning, 35
when he bsholds the east enveloped in the rays of the early morning
Aru,,', one should bathe ", if one were to aek how can a bath be, in the
twilight? The answer is: It is not that by the clause' in tbe twiligbt, '
i. ,eighth muhurta of the day, the midday.
Ad; Parva
3. S. B. E. Vol, VII p. 204. Oh. LXIV. 6-9.
37
[

Versfl 100.
an evening bath of a householder has been prohibited by nor
even generally, since it woultl be contradictory to bis own statement
" enveloped in the raye ot' the early morning Arn".'. If, bowever, t.be
re.ding be in the (two) twiligbts, tben tbe prohibition ebould be
-5 supported by confining its application to a b.tb otber tbun tbe (one.)
ordained. Again if it be argued tbat in tbis way there wOllld be tbe fault
. of a contradiction with the context, let it be, otberwise tbere wonld
be no implication of a Pa1yu.ddsa}, so S"ys the Upadhyaya.
Thus, therefore, the position that in the expression "enveloped in
10 the rays of the <iarly morning Aruna" etc., and others prescribing" morn ..
ing bath, the word Sandkya indicated by implication in the t.ime preceding
the morning twilight is also refuted, there would be (the fuult of)
a that even will cover the prohibition as to a batb at night.
Otbers, however, m.intain tbat, tb.t is only used witb reference to
15 the time hter th.n that not distant from it, otberwise tbere would be
. contradiction with this text of the Pura]la viz. "Without tbe
rise of the Sun can never be the performances of the batb, almsgiVing and
tbe like". That is wrong.'. In tbe texts ofLikhita "One should batbe
in the evening and be assiduous in keeping clean.", "One who has b.tbed
20 in the early morning before the twilight, always COIDeS near lIie, " these
and several otber pass.ges the contradietionof the particular passage
in the eontext is much preferable to tbe contradiction of tbe main
point. Nor can the word Sandl.ya, although it is used as tbe principal,
be interpreted in the present case as having tbe sense of proximity oftbe
26 fonrfold Bignifiaance,wbicb the locative COBe has under the rules of
grammar', viz., the of a resting place; as also the rule'.
"The locative euffix is employed to indioate location." And the
'lueetioning doubt of eomepersons-how can tbis be ?-should not be
regarded, as in tbe sense of vioinity or support tbe sameness of Bupport
30 being absent bere and tbe inferenGe not arising from the word, in
clauees like" a cow shed in the ganges ", the of vioinity being
1. Both and iO<;larl Bfa to be avoided as far as possible.
2. <[<if.
3. paninl I-IV. 45.
4. Panin! II. III. 36.
6. See the Siddhrtnta I{aumucZi on this! fou\" -places where
occurs. (1) 31wi;ffij", 311"11,. e. g. (a maL) 311\i'[; "'IIOlli 'Rm. (2) 'i[q{ij", 311''''
e. g. '''1l'I. (3) 31['l'QI'f'1' 31T'f1\ e. g. (,,) @"'I"f"'''m:
'1:UP1f",ril '9-e. g. 9'l''I;f!. Ofl.
"
I
Yd}flaVallallaJ
Verso 100.
Vlramitrodaya-At oth(Jr time
29.1
inferrable by implication only and the rule is that a multiJ-meaning-
ne88 ie unjustifiable, the fuuction of grammar being to facilitate ease, its
powar culminating in the ease which ie unobtainable anywhere else.
In the principal however, when pOBeible, the abundance of
the construction is alone the index-thus elsewhere in details. 5
Moreover, in the text" That bath which is taken at every dawn
in the bilight when the Sun has risen is equal to the P,ftjdpatya, and is
destructive of the most heinous sin." Dak!!la clearly empbasiees the
twiligbt bath, the period subsequent to iG haviug beeu separately
ordained. In the dawn, i.e., at the appearance of Aruna. "In the 10
sandhya twilight", i.e., in the morning before suntise. After the
Sun bas risen, i.e., in the period after sunrise. "Tbis, moreover,
should be followed in the absence of the prior one "-thue haB been tbe
exposition by the outhorB of digests, eo this is not the way. 'i.'he text
,. Never without the rise of the Sun" has application to others than 1.5
wh'ere a special rule has beeu ordained; others on occasions like the
eclipse of tbe Moon and such others, there would be the absnrdity of
a prohibition for a night bath. Thus all is excellent.
Manu': "Olearing the bowels, toilet of the body, bath, clenning
of the teeth, and application of the collyrium, one should perform in the 20
fore-part of the day only, as also the worship of the Gods" i.e., bath, as
also the worship of the Gods, are other than those prescribed for the
mid-day and the rest.
Now the prohibited time. Here Baudliayana': "One muet not
bathe at night." Manu.:" One must not perform a bath after eating, 25
nor when unwell, nor in the dead of night." Here the prohibition of
a hath at the meal-time results in having a reference to the word
bath taken for pleasnre. The nitya and the Kfunya being not in
requisition after the meals, vide the text,' Then by reaBon of the outflow
of liquid from the impurity from tlte oozing qf the body, and by the 30
entering of food and tbe like, would arise impurity pre-eminently," and
the Naimittiha being impossible to be prohibited vide Dak?ha' "The
Naimittiha performances whenever tbey bappen to fall in, at tbat particnlar
time indeed are they to be performed, and no time is ordained. "
1. Variety of meo,nings for the same word is not
good according to the estl1blished rule.
2. II. 11.
3. IV. 152.
4. IV. 129.
5. II. 56.
292
Prohibited time
[
Ydjflavalltlla
Ferae 100.
For one who ie ill and is suffering from a di,ease which is
likely to be agumented by water, the Snilna ie always prohibited.
lIiabllnisa 'dead of night' i.6. the four quarters of the night
vide the text of Devala. "The MilMtnisil (t-be dead of night) ie to be
5 known ae the two quarters in the middle;:during that, a bath ehould not be
taken, excepting the Kilmya and the Naimittiha". Kilmya such as
been preecribed at the dead of the night.
Here although what ie intended is the bath, still the night has
been generally prohibited, ,ince in the expreesions 'not at night' 'not
10 in the (lark " 'not after Sunset " and the like, in almost all, a general
iudication having been made, from the text stated and a purpose viz.
sanctified by the rays of the Sun. A bath during the day is highly
praised; not praissworthy is a batb at night, excepting at the sight of
the Rilhu, and also on account of the sanction of usage, still, with "
15 view to dsmonsttate greater blame, the expression' dead of night' is
used, or for a visible reBult.
In this cOllnection Devala. "At the sight oithe Rilhu, the solstice,
marriage, death, birth, and tbe like, one may make a batb and
donations and the like at night, as also in the ( performance of) Kilmya
20 vows." By the word aha, ' and also,' are added those which have been
excepted in the 'night.prohibitions' in passages like "as also after getting
off tbe Moon having tbe ensign of the hare, Who had entered t1\e birth
constellation; and the like. Jabala;" On the thirtee;..th day, on tbe third
and, in particular on the lOth day the S'u(z,'a, the Vaisya., and the
25 should on no account take a bath; a bath, by immersion in
water ie stated to be for (the members of) all the The
Kalpataru and othere like him reg.rd this as a prohibition of what has
been ordained. The roal sense is th.t the prohibition io one arising ant
of pleasure. For in a prohibition of wbat is cummanded. tbere would
30 either be an option or an exception. Thus therefore if the prohibition
for a b.tb on tbe amilvilsytl by one whose father is living stated in
the Gau<j.a Nibandha is based on authority, the application only to one
arising out of pleasure if not so, tben it must certainly be discarded,
so hold the Upadhyaya and otbers like him. The probibition for
35 women on the constell.tions ehonld also be similarly nnder-
stood, tbe probibition for another batb is also in reference to one
which is t.he outcome of (mere) pleasure, aince it is impossible to probibi
t
the ordained baths arising in connection with severol holy places during
one day.
40
In connection
"Thnt period knOWn
witb the evening of the day, the text viz.
as a Raksl,a8i, is censured for all performances"
, - -
]
Ver8es .LOOI01.
Viramitrollayn-AftCl the bath
293
has a reference only to S'rllddh", having regard to the context, so say
many. Mis'ra and others consider that this text is in the form of a. technical
expression and having a reference to Vaidic performances other than
those specially ordained, and iH. in the present context having been
st.ted with a purpose. By the Upadhyaya also it has been stated in 5
connection with the day performancees, the A8uTi periol after the midd.y
is left ant and then the bath is performed.
The details .bout a bath as a principal topic having heen
propounded in annther text, withont going into those details, the
Author c.lls to mind the b"th alone which is the principal portinn of the 10
mid-day perform,nces. Sii{Uveti "having performed the bath." Thus
also should be understood in the case of and the like others,
indicoting that he has poiuted out the details of bath and other
performances in the chapter bearing on the same.
Deviln pitTn " 'rhe Gods and tbe 1\'[.nes". By the use of aha "and 15
also" are included "men and also the Or it may be (treated as)
a ssp ... te clause. SMtwo, aha " an,l having bathed ". The obeisance at
ths Sandl'yil as etated before. Tho word eva "also" points at the
]lermanence as the accumulated order in the necessary performances such
as tbe Snftna, Sand1,yo" the five prime offerings, and the like others. 20
A"akayet "should propitiate ", i.e., the implication is that Bral).mal)a
and the like. For says . HaVing s"turaLed tbe cloth,
performed the sipping, one should worship by means.of appropriate hyms,
relating to Brahma, Rudm, Savita, Mit,,, and V",''?!,,." Tatlta:
" thus ", i.e., in tha manuer, i.e., according to details with the mantras 25
illuminatiug the worship of the particular Deity. (IOO)
"
YAJNAVALKYA, Verse 101.
The Vedas, the Atharvct1ytS, the Pu1'ct,!as together with
the Itihasasas also the lore about self-knowledge, according
to (his) capacity, with a view to the sUGcessful completion 30
of the japayajiia. one should repeat.
The Vedas, the ;!tharvct1Ja, the Itihflsas, the
hZI'<11.las, all together or each mparutely, adhya tmikin:J' cha vidyam,
as also the 101'8 abott! self-knowledge, japayajiia-prasidhyartham,
1. snc'!rFc'['lfi i9;qI-Tbat bronch of learning which address.s itself to the
koowleage of self such flS the literature on philosophy,
294
Viramltrodaya.-Japuyafna
[
YdjllQuaUrya
Ver8e 1001.
with a view to the sl!ccessJul completion of the y'apayaj!la
1
according to
the prescribed rules and according to bis capacity in tbe sacl'i6.ce of
Japa, japet, one should repeat.
Viramitrodaya.
5 The Author describes the Brakma-YilJna.
Yajnavalkya Verse 101.
The word veda intends the three, as the AtharM!,a has been
sep.r.toly mentioned. The Vedas and others have already been noticed
before. S'al,tieo 'according to capacity', i. e., according to bis ability.
10 There the result is that one wishing to study the entire Veda,
should first begin with tho recital of the Veda and then perform the
8zuadhyftyft, one etudying a particular portion, with tbe recitation of
the Pltrltha-S,Mta, and one studying the Savitri only, by the PuraJ;las
&c. Of the Japa Yaj"a i. 8., of tbe the. object i. e., the
15 purpose; for the accomplishment of that. This is the meaniug.
Adhytttmikirn vidy{!,rn, 'the lore about self-knowledge' i. e., the
Upanihad.
Here, the mention of the japayajna after the ta!'}Ja!,a should be
understood to be in the case of the tarpalJa at a place with water, vide
20 the text of Ch]1andgoya "What, moreoven, has been descri-
bed as the the S!"U.japa is called the that, however,
should be performed before the tarpa!,a, or after the morning oblation,
or at the conclusion of the Vaisvadeva, since there is nO occasion other
than this". (101).
1. '5;rpm-Japayajna-is the sa.me as B1a7).ma-yajria. Here Be 111so
elsewhere the Yajliia is not used in the restricted seDse of something where nn
oblation is offered into the fire, but in the general sellse of Borne act, or
performance. The Bra1).ma-Yojiia is the recitation of the Vedas or portions
thereof if there be no scope for the entire recitation. Apastamba goes the length
of permitting one r7" or even one letter, crT Cff trf111P=rClfIffra: &c.
This is J.Vitya, and for this there is no 3R1:i'Zi"T1{.
r'if MIl;Il:u. II. 106. See particularly the commentary of Medhntitbi on
this e. g. He say' 1'[;[ 'f''lT " 'l'qIRrR:<'l'f ifi'f'f: B,,'q'!
r<q9[q- 'l'[10,;[ ""'9'1'<[ 'l I
i 6:lnavailiw
a
1
Verse 102. _
Viramltrollayn-Pa1whamahayajiias.
, u')
YAJNAVALKYA Verse 102.
The Ba.li-ka.rma.
1
, the Sva.dhii', the Homa., the study
of' the Veila,s, a.nd the honouring of'the guests are the grea.t
sa,crtfl.ces to the Bhftta.s, the Pitrs, the Gods, the Bra.!1ma.l).,
a.nd men. 102. 5
.. -13a.li-ka.rma. the offer of the bali is
Bhztta-yaj1i2. The sva.dha is pit1.'yaj11a; homa" sacrifice is Devayajiia.
sv[idhy[iya.\l, stl!dy of the Vedas is atithi-
sa.tkriya" the honouring the gllests, is
The five Mahdyajilas should be daily performed, as they are 10
eujoiued as permanent duties
As to the declaration of the fruit of tbese, tbat IS for tbe
purpose of stressing the holiness of these sacrifices, and not to
demonstrate tbeir Kdnlya nature.
Viramitrodaya 15
It may be asked, indeed how ie it that by the reoitation of the
&c. which have not the form of a Yajfl.a, oan the aooomplishment
of ajapa yajiia be seoured? So with a view to point out the teobnioal
oharaoter of this ydjna the Author desoribes the teohnical interpretation
of the Pancha11lahdyajiia. 20
Yajilavalkya, Verse 102.
Balika1'ma i. e., the offering of the bali. Swadhd, the ordinary
S"dddha and the like. Boma i. e., the Vaiivadeva. Szoddhydyo, 'the
reoitat.ion of the Vedas' &c. AtUM- satkriya, 'hououring of the guests'
i. e., the uffering of' food to the TheBe in their order al'e tbe 25
MaMyagnas for the bh"tas, (being"), pUr, (t.be manee), <leva (gods),
B"ai!1na and the mell; this is the meaning. (102).
1. is the daily offering of the 91% at the oonclusion of the
TlaiSvadeva. This 10.9 been explained in the ne:d versB, see page 290.
2. Swadha (Lit; one'a own habit, pleasure), the food or offering offered
to the Gods. pitp &c. lind personated as 11 daughter of and wife of the
pit'!'" or Angim, her sister Swaha functioning aimihrly for the Gods. So
the offering to Ilre suffixed with and to the pitTS or the maneS by
whit.:h therefore at"lluds fa,p:' the pitr-yajna.
3. This is the nr-yaJna.., the fifth of the Pal101m mahayuJfia.
296
ViramltrodnYIl-Bllllia-bali
[
Yajuavakya
Verse 108.
5
10
" '"
YAJNAVALKYA Verse 103.
Of the food offered to the gods, from the rema,inder
one should offer the Bht,ta- Bali, one should cast down food on
the ground for dogs, GhO.1lIldlas, as also the crows. 103.
to the roles prescribed by his own
Parre 30 "'
'"
G':hya having performed Vais'vdeva homa with
the remainder of that food, to the beings, balim
haret, one slwuld off81' the bali.
The use of the word anna, Jood, is for the purpose of exclud-
ing uncooked food.
After that according to (his) capacity bhiima
s'wachal)dala-wayasebhyo on the ground one should
cast food for dogs, Ghal.1q,rilas, and the crows.
By tbe use of the word Gha 'as also' are included the worms,
15 the sinners, those af.licted with disease, and the degraded. As has
been said by Manu', "For the dogs, the outcaste, the dog-eater, those
afflicted with sinfnl diseases, the crows and insects, he should gently
place on the ground "
This, moreover, is to be done both in the evening and morning.
20 Because it has been stated b}\ AS'valayana':-"Therafter morning
and evening one should oll'er sacrifice with prepared sacrificial food."
Here Borne Bay that the rite known as Vais'vadeva offering
is of the nature of as well BS a pre-
An objection. paratory rite to sanctify the food. (For say they
25 that) from the text: "Thereafter, morning and
evening, one should oll'er sacrifice with prepared sacri:icial food." the
object appears to be the sanctification of food. Morever, Commenc
ing with the text, "Now, hereafter, the five great sacrifices" us far as
" AU these one should perform every day," by stating these as
30 ordinary daily duties, the nature is inferrable.
1. Oh. Ill. 02.
2. 1. 2. 1.
3. and An absolute rule as opposed to 11 recommendatory
one
1
the former with au invisible purpose
l
while the lattetbns its purpose visible;
--- -. .-----
Ydjiiavalhya ]
VaND 103.
That is not reasonable. In the case of its being taken as for
it cannot be reconciled to be for
The answer. tbe Moreover, in the of itB
297: ..
being taken ss II rite for the sanctificstion of
materials, the rite of Vais'vadeva comes to he (construed) as for the. 5.,
sake of food. In the case of its being taken as for II
the material would come to he taken as for tbe sake of the Vais'vadeva
rite and thus, there heing mutnal contradiction, it is proper that it he
takeu as for a only. For according to the of.
l'lIanu
'
:-"By the great (sacrifices), and hy the sacrifices, this body' 10
is made fit for the
"But if another guest comes up aEter the Vais'vadeva offering
is completed, to him food should be given according aB-may be possible,
but one need not repeat tbe bali offering".
In tbe case of its being taken ss for the tbe rite 15
termed Vais'vadeva is not to he performed for every cooking.
Therefore by the text" Thereafter evening and morning" &c., have
been indicated performances ae under an originating command, and
the portion "these shonld he performed every day" is an injunction
as to competency. Thus everything is irreproachable. 20
In the performance of these the order in the enumeration is not
intended. By way of stating this, the Aut.hor mentioDs the performance'
for:the fifth period
Yajoavalkya, Verse 103 (1)
Here t.he meaning is the food which has rem.ined as a residne 25
from that offered as oblation, with that the Bhfltabali such as in the
Parinaya Sullta and others similarly recited in each individual s'aMa
should be offered. Theee five maMyajl1as are nitya, vide the text, "Day
after day one should offer the five yajnaBwith vegetable and water as
available"., and also hereafter it is stated. that' every day'. 30
For the Vais'vadeva homa, moreover, some intend as"
also. Tile performance of theBe is, morever, in accordance with what is
stated in one's Own s'IHM, a8 it. method of details haB not been stated.
stilted or visible. The nelis enjoined by the first Ilre while by the
Beoond Pratipattika"maj 8ee Jaimini Book IV. III, and Book II. Qh. IV. 10-22.
S also Snstradipilm on IV III. pp. 3BB-BB9. N. S. Edition
]-8 Jaimini IV. IV. 34. P. 251,
38
298
[
0 Yadilaviilkila
V .. 86 10J-104.
On the occasion of (mentioning) the Nity" bali, the Author
states the oblation of the Kd-my" b"li
Yajfiavalkya, Verse 1Q3 (2).
Here the plural number has the sense of Adi, 'and like olherB'.
fJ Thereby are included the outcaste and others Btated in other Smrtis.
80me, however, adopting the reading as wflyascb!tyas'aha, Btate tbat the
word aha includes those not enumerated in the word bhilmau, 'on tbe
gronnd' goes with the nity" bali also. By 'one should
caste down', the sprinkling round of the water on both sides being absent,
10 the Author iutend. a mere caBting away. And BO the practice also.
YAJNAVALKYA, Verse 104.
Food to the Manes and men Should be given, also
water, day after day. The recitation of the Vedas one should
do daily. Never should one cook food for himself.
15 day annam, jood,
bhyascha, to the manes and also men, according to ability deyam,
should be given. If food be not available kandas" roots, and
fruits and the like; in the absence even of these, jalam, water, should
be given; because of the word api, ' also '.
20 Swadhyaya, the recitation 0/ the Vedas, without inter.
21i
ruption one should perform, to avoid forgetfulness.
Na lIachedannamatmartham, never should one cook food
IO!' himself. The use of the word anna' 'food' is to iudioate all
eatable substances. For what' (then) ? For the sake of gods alone.
Viramitrodaya.
Water also; is the order (of wordB)': The plnral unmber bere also i.
in the ,en,e of 'and the like other.'. With a view to inculcate tbat in the
1. 'O;q-is a bulbous root.
2. recitation of the Vedas, Or such portioD!:! thereof nS
lime a.nd circumstances permit. This is the
s. 3Toir-Of. the derivation of this word as given in the Taittiriya ..
,a'!lyal,. aroltsRt "I Wlllil ll"'llf'\t ll\i:""I'it I
4. The question asked is, if the cooking of the food i, Dot for the
B!l.ke of men, for which other purpose ia H? The ansWer is, for the sake of
the Gods.
-----------------------
Ydjli .... zkya]
V .. " 101i.
caBe of inability for (performing) the pa1)aka-maMyajr" .. , the recitation
of the VedaG at least should even be made, although the swt1.dkyt1.ya had
already been 1 ordained, the Author again BayB Swt1.dhyt1.yamiti, 'reoitation of
the VedlLs &0.' Bome say that the repetition again is with a view to indi-
oate permanence. 'With a view to avoid forgetfnlneBs one should always 5
make the recitation of the Vedas, iB, however, the (opinion of the)

ThuB, having stated the purpoBe of food to be for the va! s'vadeva,
without that, tbe Author prohibitB cooking for thoBe who are authorised
for it, na pachediti-'never should one cook' &c. (104). 10
Y1ijftavalkya, Verse 105.
ChUdren,. married daughters, the old, the pregnant,
the sick, damsels, are to be fed; also the guests a.nd the
servants; for the couple the residue is the meal. 105.
married daughter living in the house of the 15
father iB suvs,sini. The rest Bre well known. The children etc.
atithibhrtyal.ls'cha, the guests and those to be maintained alBa,
sambhojya, having fed, dampatyo!t for the
oouple the residue. is the meal. (105).
Viramitrodaya. 20
Suvt1.8ini-' After marringe reBiding at the father'B honsa';
'damBel' i. e. a maiden, sambhojya 'having fed' i. e. having made
them eat; alilhi!;, 'a gnest', hereafter to be deBcribed ; Mrlyt1.i" 'thoBe to
b, maintaindd', the sonB and the like eating of the reBidne i. 8. the
meaning is that it should be done thereafter. (105). 25
yitjftavalkya Verse 106.
With Apos' al.la' the food should be made not' bare
and never'-dying also by one eating, from above and from
below, by the twice-born; 106.
1. Bee .bove vorBeB 40-48 .nd verse 101.
2. OIl<rr'1f'!ll"-The sipping of water eerving as a bed-Be.t nnd as a
oovor for the food respectively beiore and flftBr it is eaten with the mantras.
, "'Ilill " .nd 31'l'HI'!<!1'fI!Tff '. Bee Verae 31.
3. not-na.ked, not ba.rs, 6. oovered, with water here.
4. not dend, never-dying; neotar of immortality, ambrosin.
One of the fourteen best Bubstances -ratnas-ohllrned out at the joint churning
I)y the !$ura, and i,,,ra,.
, ' j
,300
to be aZwo'lIG lw1!ottl'cd,
:-by the eater who is twiceborn annama-
nagnamamrtancha karyam, the/ood should be made non-bare
and never-dying also, from
above and below with the c81'amony known as Apo8'anya. The use of
5 the term twice-barD is for the purpose of indicating it as a general rule
for all orders after UpanayanB &c., (106),
--
Viramitrodaya,
The Anthor dercribes the procedure at " meal
Yajiiavalkya Verse 106,
10 With the mantra "0 nectar, you are the lower receptacle-to you,"
sipping of the water, at the commencement of the meal is the first
apos'anam; with (the mantra) '0 nectar, you are the cover', at the last
stage of the meal drinking of a mouthful of water, is the other apos' anam;
with these t.wo in the farm of" covering garment, it should be anagnam,
15 'not-bare' ; amrtam, 'never-dying' i. B. pure Or .holy. The nse of
the word eva, 'also,' is with a view to indicate the necessity ,that. it IIlUst
be done. As'nata, 'by one eating' i. e. while fopd; the termina-
tion is (nEed) when in juxtaposition to the Pre,eut tense. Dwijanmanti,
'by the twice-born' i. e. who haB been initiated. (106).
20 Yajiiavalkya, Verse 10'1.
(In the event) of the guests from among the classes
(coming together, they all) should. be given according to
ability and in the order of precedence; never a guest should
be refused, even though (arriving) in the evening, speech,
25 room, grass, and water. 10'1.
:-After the varl).anam, from
among the classes, such as Bri1\lmaJ;la and others, atithitvena, asguests,
coming at one and the Bame time, commencing with the Bri1\:lmalJll
in the order of precedence according to capacity ,deyam, should be
30 given; sa,yam, in the evening time, eVen then if a guest arri-ves he is
apral).odyo, never to be refused, i. e. certainly not to be turned away.
So it hus been said by Manu' :-" Grass, room (for resting), water
1. Manu Oh. III. 101.
.. .. --..
'ii
.
, -- ----
,'.l-'ijnatJallaya]
Venroa 107 .
- ----- -------"-,---"-----
-------
-SOl
and "fourthly a killd word, these things never fail in the honses .of
good men." Although there may be nothing eatable, still with
speech, room, grass and water, one should offer hospitality (107).
. _ Viramitrodaya.
'_ In regard to the feeding of uguest already lltuted, the Author C 5
stutes a epecial rule
Yajiianvalkya, Verse -107 (1).
The meaning is that to those arrived as guests, belonging to the
Bro,hmal)a and tbe others, in the order of priority of the varl).ueand
accol4ipg to capacity, food shonld be given. ao
For an evening guest, tbe Anthor statBs a special rule
,; ,
Yajiiava1lrya, Verse lfil7 (2).
After the period of BunBet n guest arrived, in the of the
offering of food, with good Bpee.\ih, with graBB for a Boat and the like offerB,
,- ae aleo with water for drinking and the like should 'never - '15
.(to) bB refused' i.e., never should be turned away. 107 (2).
Verse lOB.
Having honour.ed, to a Bhilc$ht! alms should be given;
to the Stlvrata alSo. One should feed also those arrived
at the time viz. friends, relatives, and kinsmen. lOB.' 20
to a in general
datavya, alms shotlld be given; suvrataya, to astlvrata i. e. to a
celibate, sa alBo to an ascetic, satkrtya, havinghonotlred, in Bccor_dance
with the rule i. e. 'having pronounced the welcome, alms are to be
. given' after having poured water, alms are to be given. 25
The" Alms" iB of. the size of one mouthful, and a mouthful
is of the size or 3. pea-hen's egg. As in the S'atatapaSmrti:
"JUBt 8. mouthfnl,itis is four timeB that j Hania,
morever, is fourfold of that; and Agra .is three times of that .. "
Sakhi-sambandhi-bandavan bhojayet, tbe associates, 30
relatives, and kinsmen, arrived at the dinner time, morever one shotlld
1. For s:rfrrrq, its me'\ning and the reepel!t dlle to him see
Acha.ro. pp. 355-357. I
302
[
Ydjiiaualkya
Verse 108-1O{}
feed. 'Associates' i. e. friends. " Relatives" 1. e. those from or
to whom a girl is taken or given. The maternal and paternal
relatives are B/tndhllvlls. (lOS).
Viramitrodaya.
I) In the oase of a gnest such as an Ilsoetic and the like, the Author
states a speoial rule
Yajiiavalkya, Verse lOB (1).
Bhihsnav8, 'to a Bhik.hu' i. 8. to lin ascetic, 8uvrataya 'to a
, . .
8uvratf i. 8. to a oelibate, satkrtya' having honoured " i.e., having pro-
10 noullcM benediction by 8wasti, and pouring water on his hand, al tnS
should be given.
Like as to a guest, to others also meals should necessarily be given:
The Author states that
Yajfiavalkya, Verse 1eB (2).
15 Kale' at the time', i.8., at the meal-tim-. associate',
i.6., friend. Samhandkinah' relatives' such as the father.in-law .. nd t,be
like. Bandnavah' Kinsmen', such as the maternal-uncle's Bon and like
otuers. (108).
Yajfiavalkya, Verse 109.
. 21i A big bull or a big goat, one should offer to a learned
Bra.hmal).a; a welcome treatment, seating precedence,
delicious meal, courteous speech.-109.
big "bull" an ox, fit for the yoke,
mahajam va., or a big goat, s'rotriy1iya, to a learned Brflhma7)a,
25 has been described' already; upa.kalpayet, one should offer, by
saying, 'for you has been presented by us for your satisfaction' not
liB II gift, nor for killing either, viz. "all this is your honour's,"
since for every learned Bri11,lmllJ;1a II bull is impossible. And
1. See Gautoma I V. 16. Harad.tta .dd, in his Ujjiwald,
fqlffrffrr qftll and gives (I PBltiC1l1ar rule about aD ascetio thu:!
:;r;i q;qf 1m if1'fr !!'!"flO" I \'rei 'flf1l'fl'i ,,<'!;;;r;i <fl'Til<l'f" I
There i, a mi,take in the print io the text Rep. 31 1. 8. for
read [qilllifl'l'l'i.'f".
veree. 114 qnd 1j5 qnd the tl\ereOll.
]
VerB!! 100.
To S'tro/riga & .
because of the prohibition! :-" A thing not leading to heaven and
disliked by men although in conformity to law. one must never
Therefore a welcome should be shown.
, Satkriya, welcome treatment, i. e. the offering of words of
welcome, seat, water for the foot-wash, the Arghya, sipping and 5
the like.
When he is seated, thereafter to sit is anvasanam, seating
precedence.
Swadu bhojanam, delicious meal, i. e. sweet eatables.
Simrtam wachajl, courtBous speech, such as, "blessed are we by 1 0
the arrival of your honour to-day," &0.
Again in case of an As'rotriya "For an As'rotriya water and
seat" the rule propouuded by GAUTAMA,'. should be understood,
(109).
Virmitrodoya.
15
In the case of a S'rotriya guest, the Author states a allecial rule
Yajiiavalkya, Verse lQ9.
S'rotriya, 'a learned BdlmhaI)B', defined before; for bim a Lig
bull, i.e., a scion; or a big goat, one should offer, i.B., cook' vide this
S'ruti text: "For the King Or for a Bril.hmal)" a great bnll or a bill 20
goat sbonld be cooked." Satkriyd.,' welcome treatment " the offering
of words of welcome, a foot-wash, al'gha, sipping, and tbe like.
Jl1zvasanam, 'seating precedence', i.e., when he is seated, thereafter to
,it. Swadu bhojanam, 'delicious meal', i.B., sweet eatables. Sa!'rtam
'courteous speech' such as ' blessed are we, yonr bononr having 25
come' and suoh like. All this .hould be offer. With tbe cbange of cases
and setting up of other meanings appears the connection with upakalpa,
, shonld offer. (109).
1. yajfi.v.lky. AoMr . 156
2. Oh. V. 29. Read this in line 18 os arillfWt
>1IilliRn",
2. Thh. is in marked contra.st with the where particular
Oare is ta.heil to indioate that simply menna a. present of honour and if g
<{I'll'< ''IT'l'!I'!1'r lfT. While the author of the Viramitrodnya eaeily interpret. it.s
aook' a.s n mea.l a.nd qllows a. S'ruti text in Bupport. This is illustrative'
of the two types of civili.ation having epecial ueagee in the counlry for which
the two authors epeak.-. specimen 01 how different Sohoole .rose. Vilv"rupa S.ys
See above Verse 51.
Sncitalca
J
.1clu.trya &0.
A
Y.MNAVALKY;A Verse 110.
[
Ya';liauailcy
VerBe--llO.
YeaI' by year should be honoured the Snil/aka} the
Acharya, the king, Qne who is dear, and also the bride-
groom, similarly also the Rtvik at the sacrifice.'-lIO.
. . .
5 MIT.AKSHARA--The Snataka i. e. (1) The Vidyil
Snillaka. the Vrata -Snatalca, aud (3) the Vidya- Vrata-SllfUalca.
He who after having completed the Vedas,' but uot baviug
!i completed the Vratas' is a Vidya-Sniltaka. He who re-
turns after having completed the Vrata but not having completed the
10 Vedas, is a Vrata-Snatalca. He who returns aEter having completed
both is a Vidya- Vrata-Snatalca.
The A'charya, as has heen defined' before ;'Parthiva, tlte
'-'king, !IS will' be defined later on; 'Priya, one who i.1 dear, i. e. a
friend.;. The vi.vihya!l i. e. the bride-groom, the son-in-law.
15 By the llse of the word, cha, also, are included the fatherin-
law, the paternal uncle, the maternal uucle and like vide the
As':valayana' Smrti :"":'''After having selected a !ltvija, he should
1. M.nu Ou. III. VerBeS 119-120.
2. i. C, from studentship,
'1'ii'llf'f'RW"lf 'f'll\f'iRJq''fit I 'If)1nTr "WoT II
in verse 175 he introduces these vratas thus
'W'fl{r 'I1r.'( I tiiil>rii'rfl;'l'ffii II
and at the end of that chapter he conclude, thu, :
''<'i "'fn .n f'iiil I l'f 'f "r;r ;;rr<ii! g'f: II
The IIIrd chapter opene thus.
"!if ;Rr 'ifotri[ot 'f<lll:, I nql'fQ; 'I1I\fQ;'I'r u .
Note on this verBe the ob!ervations of Medh5.tithi:
ff{Ilr>1'r "IOI"Ilfr arr l'flIlit: 'iT\11<'1 '1,<1
('n. '\"1') ;rF'I"ir'f ,"'l'II""
" f'i\>Rififit: I 't: ('ill' 'l
S: i. c. the vows-these in deta.ils ha.ve beeu sta.ted in the GrJ;1Y6B for
UpaDayana. Manu in Ohapter II. has ,t.tedthe,e in details from verse 173.
4. See VerBe 34 above .lfolr'l '!ill'ff"lrr: l'f"".-F!
'6. . Achilr. verses 309-311.
6. I. 24. 1-4.
\
,
-"---_.,-- -------"-----------
offer Madhuparka on his arrival to a Snataica, the king, the lcharya,
the father-in-law, the father's brother, and the mother's brother."
These Snatalcas and the rest, pratisarp.vatsaram, year by
year, when coming to one's house, arghya., should be honoured, i. e.
30S
they should be properly welcomed with Madh!tparlca, and saluted. . 5
The word Arghya implies Madhuparlca.
The 1!tvijas of the qualification as previously Idefined, even
before the end of the year are to be worshipped at each sacrifice with
Madhuparlca. (1l0).
Viramitrodaya. 10
While treating of the guest, of others arrived at the honBe Buch as
a Sn{Ual,a and like others, the Author states the propriety of their
welcome
Yajnavalkya, Verse 110.
Snlltaka of sorts have been described before; ACkllrya has 15
baen defined. The King, liS will be hereafter defined. Priya, i.e., a
friend. Viwllhya, the Bon-in-Iaw. By the l'article cha, 'and', are added
the father-in-Ia;" and the like. For says AS'valayana: "After having
selected the IJ,twij, he should offer Madhuparl,a to the sn<ltaka, on his
arrival, to the AcMrya, the King, the father-in-law, the father's 20
brother, the mother's brother and the like othars." These when
arrived at the honee every year must be honoured, i.e., respectfully
welcomed with the ceremony called the Madhilparka.
By stating' every year', the Author points out that iu one year
there is no worship again and again. :t;Itwijo, i.e., the officiating prieste 25
at the sacrifice, however, even during the year must be honoured at each
eacriftce. This is the special rule. (110).
--
A W
YAJNAVALKYA, Verse 11l.
One on the road is to be known as an Atithi' (guest) ;
the S'rotriya is one who is well versed in the Vedas; these 30
two ought tD be respected by a householder desirous of the
regions oE Bra!lma. (111).
1. Yajn 1. 35.
2. A guest, Of fir'ilr(i(<!ff 'I'"r, Thhnu define' him thu,: ",",Iir !l:
R'f<!Q![fffirorfijf1lf' ''Vi: I 0l1'il1<i i;qii'! III. 102. The re'pect
ordained for a guest is the common fea.turo of all ancient cultures, und episodes
39
Virnmitradayn.-The Same.
one on the road, i. e. one
who is on the way in a'journey, is to be uuder'
Page 32.* stood as atithi, a guest. The S'rotriya and the
one wbo has mastered the Vedas 'when on the
5 road' should be known to be the two guests who ought to be honoured
by the householder who is desirous of attaining the region of Bral,lma.
Although by merely studying one beoolUes a S'?"otriya, yet here, by
the word S'j'otriya is intended to be one who is well versed in the
study of the Vedas. One who is able to teacb' one)3' aleM is called a,
10 veda-paraga, well-versed in the Vedas. (Ill)
Viramitrodaya,
Of the aforementioned two viz. alithi and "','otriya, the Author
,tates the oharacteristics
Yajfiavalkya, Verse 111 (1).
15 One on the road (during a journey) is to be understood as the
alitld. 'Being on the road' ie an extension of the several characteristics
stated in several Smrtio', c. g., "One staying for one night, that
is known as the aUthi." Vedaparaga(l, ' well-versed in the
Vedas', is to be understood as the S'rotriya, who haB mastered an entire
20 S'dhM'.
The Author states the fruit resnlting fl'll'm the housing of the
alUM and the Srotriya.
Yajfiavalkya, Verse 111 (2),
Eedu, ' these two', i.e., the atiilli and the ""otriya,
25 bllipsato, 'one desirous of the region of Bral).ma', i.e., one who wishes to
attain to the region of lJfdnydn, "who ought to be respected',
i.6., to be honoured. Tbat is, the fruit of housing a guest which is a
permanent duty is only ancillary in this connection. (111).
are found in all literatures, when even an enemy was entertained. The rule
appears to be thllt when nn atithi appenrs he is not to be R!!ked his Dama, residence,
or auy particular; but mUElt first be offered food and drink. See Manu Oh III.
"erBe' 94-103. and in parlioular, Verse 100. Bee alBo M'ill III. 11. 58.
Wt'lI'l'W";;;i'1 Rclj wi[: I a;r >l16l"i'i.l'lI"'iifl II
It should, however, be noted that this respect is ordained for n real atithi and
nat for a mere hoax, aEl will appear frOID Versal) 108 and 104 of Manu ah. II.
See further Verses SIl far as 116.
1. aTl!!f(tp{S1Q: is a better reading than as on p. 32. 1. 3,
2, Manu Oh. III. 102.
3.
]
Ver" 112.
Vlramltrodoyn-Never eat out,
YAJNAVALKYA, Verse 112.
Let him not be addicted to another's food, with the
exception of an irreproachable invitation. One should
avoid an undesirable action of speech, hand, and feet, as
307
also (112). 5
MITAKSHARA.-He who huugers after another's food is
said to be of that descriplion, parapakaruchi1J., addicted to another's
food. One must never be inclined to another's food, except on an
irreproachable invitation, IlS it has been stated :_H One invited by
one who is irreproacbable should not decline." 10
WakpaJ;1i,padachapalyam, nndesirable activity of speech,
jeet, and hands, ., is a compound made up of tbree words, speech, hand
and feet. He should avoid their chiLpalyam; nndesirahle activity of
speech, such as an impolite or false speech. ,. Undesirable activity of
the hand " as by slapping the arms on the stirrup, saddle, &c.; 'Abuse 15
oE Eeet ' as a leap and hound. By the word Cha, 'and', in the original
is meant 'be should avoid ahuse of the eye,' &0., as has heen stated by
Gautama' :-" One should not indulge in the excessive use of the
organ, the stomach, the hands,. the feet, the tongue, and the eyes. " 20
He should varjayet, avoid, atibhojanam, eating,
as these are the causes of ill-health.
Viramitrodaya.
The Author mentions other duties for a house-holder
Yajilavalkya, Verse 112.
In the food of another, one having a zeal; snch a one, one must Dot 25
be. If possible, the eating of another's food shonld be avoided. Here,
aD exception; 'with the exception of an irreproach-
able invitat,ion', i.e., excepting an invitation from one unceusuro.ble,
since it has been stated,' "When invited by an uncensl1rable person one
should not transgress." WMwMlpalyam,' undesirable activity of the 30
speech' such as a false Bpeech, etc. activity of the
hand', e.g., carrying away others' wi'es, property, etc., or iudulging in
aimless strokes, and the like acts. padaaMpalyam, 'undesirable activity
1. i. 6. excepting when a.n invitation comes from one who is D.l;Jove
blame.
2. Ch. IX. 50.
308
tho learncd.
of the feet', such as crossing tha nirmrilya,' profitless throwing away,
&c. Atilltojanam,' ovareating', i8., eoting more than as laid down in
the mla: "Half the stomach should be filled in with foods, part with
water, for the circulation of the wind a fourth should be kept over" and
5 the like texts. By the usa of the word alIa, ' and', are included the
activities of the eye and the like, vide the text of Gautama': "One
must not indulge in an undesirable activity of the organ, stomach, hands,
feet, eye, or the speech." (112).
Yajiiavalkya, Verse 113.
10 One should follow a fully satisfied S'rotriya guest as
far as the boundary (DE his village, &c,); the rest of the'
q.ay he should pass in the company of S'ihtas, friends, and
kinsmen. 113.
s'rotriyatithim, S'rotriya
15 guest, and' the gnest who has mastered the Vedas with Eood, &c.,
trptam, when fully satisfied, simalltam, as far as the boundary,
anuvrajet, one should follow.
After that, aEter taking the meal, the rest oj the
day, in the company of S'ihtas, i.e. men knowing history
20 Purttlfas, &c., and also of friends adept3 in poetry;
narrative &c. &c. bandhubhis' cha, and alill of kinsmen, skilled in
agreeable talks, sahasita, one should pass.
In regard to the welcome to tho guest spoken of above, the
Author ,totes a special rule
25 Yajiiavalkya, Verse 113 (1).
Trptam, 'fully satisfied', i,e., to wbom a meal bringing satisfact-
ion has been Berved. Asimi1ntam,' as far as the boundary', i.e., upto
boundary of one'. village.
The Author states the performance for tbe sixth and the
30 subsequent parts of the day
Yajnavalkya, Verse 113 (2).
Aha!}.' cfltam, 'The rest of the day'; here the accusative case
indicates immediate proximity. in tbe company of the
1 .. Flowers and other BTticle!! offered over the deity and rSJIloveq
genera.lly on the following day or n-fter an intervat
2. Qh.l4; 50.
---------....
YcijiiavaZh'lla ]
.f[er81 114.
-----
Virnmitrolinyn-Eve1!ino Sandhoa.
309
S'i,!npas', i.e., of those welt knowing the PUfal)'S, etc. of
friends', i.e., deor ones. of kinsmen', i.e., of the jiiCltiB,
etc., and the like. Samdsita,' 'pass in t.he company of', i.e., should
pass in comfort. Moreover "Having taken the meal by
lying down in comfort one shonld digest that food. With history, 5
Pur",,,"s and the like onO should pass the sixth anu the seventh period.
In the eighth, however, a ramble among the people; and the performance
of the Sandhyll outside, after that." (113).
The Aut,hor states the evening Sandhyd and other performances,
by means of II verSe and a half 10
Yajnavalkya, Verse lHi.
Having worshipped the Sandhya tbwal'ds the West,
and after having offered oblations to the fires, and
worshipped them, by his dependents surrounded, having
dined, but not to excessive satiety, he should retire. (114) 15
by the process mentioned before
paschimam sandhyam, the Sandhyft, towards the WeBt,-Upasya,
having worshipped, agnim, tbe fire, or the fires, hutwa, and having
oj/ered oblations to, tanupasya, and having worshipped i. e. by stand-
ing near them, bhrtyai!i. by the dependents, as mentioned 20
before i. e. tbe swaw&sinis &c., parivrta, surl'ounded, natitrpya
bhuktwi'l, witllOut excessive satiety having eaten.
By the word Cha, and, is indicated that after having finished
the consideration regarding the income, expenditure and like other
household matters, &c., he shonld then aamvis'et, retire, i. e. 25
go to sleep. (114).
Yajnavalkya, Verse 114.
Having performed in accordance with the procedure prescribed, the
worship of the eveuing Sand"i/d, and 'having offered oblations', hUllOd
to the 'fire' ag",n, vi , the S'rauta and the Smart". In the 30
performance of the oblations, the rites are many in regard to the fires
severally, since it has been eo laid in the rituals, so a.qnnin, 'fires', is used.
Updsya, 'having worehipped ',i.e., by standing and with the hymns
eddreesea to the particular Deity. This is the supplement. By the nse
of the word aka, 'and " the Author inclueively adde the Vais'vadeva and 35
the like if food be cooked again. So the Vi,h\1n Pura\1am': " Having
1. wrRfur. Th. MiLiik,h.r' re.d,
2. Ch. II. 52-53. 3. III. 11. 101-2.
BlO
Viramitrodaya.-EarZy morning.
[
YdjnavaZkya
VIW86 115.
ta.ken the food cooked again, in the evening also, 0 lord of the Earth.
through the instrumentality of the Vaisoadeva one should offer the bali in
company with ths wife, there also, to the dog I-cookers and the like
others, food should be similarly placed down."
5 B'\rtyaii" 'by the dependents " i.e., the sons, etc., pariv,to,
';surrondeud " i.e., in company with them, bhuktvtt, 'having dined',
ntttitrpta, 'not excessively satisfied', without excessive satiety,
sa'!lviset, 'he should retire', i.e., should go to sleep. By mentiouing
immediately .. fter hhuktwa the word atha 'thereafter', is intended by
10 the study of the vedae, vide the text of Dak,ha': "The two portions of
the night after the Pradol"" One should pass these two by the study of
the Vedas; and sleeping for the next portion, one becomes fit for the
attainment of Bral}.man." (114)

YAJNAVALKYA, Verse 115.
15 Having risen in the BrajJ.ma' period, one should
ponder over the good of the self. Acts (conducive) of religion,
wealth, and pleasure at their proper time, as far as possible,
one must not forego. (115).
brajJ.me muhurte utthaya, having
20 arisen in the Brtlhma period, i. e:lIt half the period of the latter part
of the night, having woke up, atmano hitam,-the good of the self
i. e. past acts, as also the present, and in contemplation as well as the
doubts regarding the import of the Vedas, chinta.yet, one should
ponder over. Because at that time the mind being free from distraction
25 is fit for the realisation of the (great) truth.
ThereBfter dharmarthakaman scts (conducive) of religion,
wealth, and pleasure, at their respective, kale, proper time, snd yatha-
s'aktai, as far as possible, one must not give up. The meaning is
that he should attend to them. as far as possible. Because they are
30 as is said by Gauta.ma' "Let one not pass the forepart,
the midday, and the last portion of the day without profiting from
1. 'l!'1"[-Tho,e who cook and eat dog-flesh; the lower order among the

2. Oh. II. 54-55.
3. last but one portion of the early morning.
M","I'l1 'l1'f: I
4. Oh. IX. 46,-47.
--- ---- -- -----------------------
Yd}navallcya J
Verses 115-116.
Viramltrodayn-Panohamahdyajilas.
31i
Dharma, Arthn and Kamal!, among these he should give greater
preference to Dhanna. "
Here, attending to these has been stated generally, still
acts forI pleasure and wealtb must be performed witbout detriment to
Dharma, since tbese two are based on dharma. Thus, everyday, 5
shonld be performed. (115)
yajna valky a, Verse 115 (1).
Of t.he night divided into fifteen portions, the fourteenth part is
the Brilhmt! mulwrta. At that time get.ting up, i.e., giving up sleep, 10
{Umana hitam ' the good of self " etc., in the form of dharma, artha and
Kdma, as says Manu': "At the Brdhma il/i,h",ta one shonld wake up,
and contemplate the (duties of) Dl,a,.,na and Artha; and also the diseases of
the body, their source" .as also the meaning of the essontial principle of
the Vedas." In the also: "Without (causing) 15
trouble. At his option, of the two-also may he think about." 115 (1).
Of the contemplated dutiss of religion, etc., according to capacity,
one shonld perform. So the Author Bays
Yajnavalkya, Verse 115 (2).
Swe, 'proper " i.e., for the performance of religious acts, etc., 20
recommended, na lldpayet, 'must not forogo', i.e., must not abandoD. So
also Gautama'; "Let one not paas the fore-part, the midday, and the
last portion of the day without profitting from Dbarma, Artha
and Ki1ma; among these he should give greater preference to
Dharma." 115 (2). 25
Page 33. Yii.jiiavalkya, Verse 116
On account of their education, performances, age,
relation and wealth are men to be respected in their order;
having these in fulness a Sfidra also ill oldage, deserves
respect. (US) 30
Vidya, education, as has been detailed
before; karma, performances, i. e. the S'muta as well as the Smtlrta ;
1. i. e. The Cfjil1 find 311f are only to be used as
meaDS for the final good to be renched by the
2. Oh. IV 92.
3. III. 11. 6.
4. Oh. IX 45-47,
312
Vlramitrodaya- Duties of a
[
YaJ'l1ava7eya
VarB6 117.
age, i. e. older than oneself or above seven ty; bandhup.,
relations, i. e. large number of kinsmen, vittam, wealth, i. e.
village, gems, and the like; possessed of these, are respectively
to be ?'espBcted i.e. honoured. By these i.e. education,
5 performances, relations, and wealth pra possessed in fullness,
of all or of some, s'ftdropi, a s'l!dra also, vardhake, in oldage,
i. B. ahove eighty years of age, manamarhati, deserves respect.
Since Gautama' has stated: "A SudrR also eighty years and more"
Viramitrodya.
The Author meutions other duties ofo. householder by two verses
10 Yajiiavalkya, Verse 116.
Vidya, 'lares', as have heen stated he fore ; Karma, 'perform-
ances', i.e., S'rCGuta and Smrirta also; 'age', i.e., more than
one's own'sge; more thrun eevonty years, according to some; band/luil,
'relatives', i.e., a large number of relations; vittam, 'wealth', I.e.,
15 village, cattle-fold, and the like. Oharacterised by these, yatluMramam,
'in the order', those preceding, manYJ2J;:, 'be respected,' i. e., shonld he
honoured. By this has been ststedthe superiority in respect, of
those possessing education, etc., of those in prior order by regard to
the later ones.
20 Etailj, 'by these " i.e., education, etc., 'in fnlness',
possessed of each in abundance, either of all together, or of some,
S'udropi, 's Sndra also', vardhake, 'in oldage', i.e., above eighty years,
must be respected. This is the meaning. As says Gautama', ,,/;. S'udra
also of eighty years or more." 116.
25 Yajiiavalkya, Verse 117.
The aged, one loaded, the king, the sndta, a woman,
the diseased, the bridegroom, and the wheel-man; to these
way should be given. Among these the ruler is to be
respected, and a Snflta by the king. (117)
30 :-Vrddhap, the aged, with a matured hody,
is wellknown ; bharee, the loaded, one carrying a load; nna, the
King i.e. the lord of the land, and not all the tbe snata,
the student who is a snd/aka of both the kinds-the Vidyti and Vrata
1. Oh. VI 6.
MttD.kSbDlA-Way to be given

snataka; stree, a woman, is well known; ragee, tlte diseased; vara,
the bridegroom, one who is about to be married; chakree, tho
wheel-man, tbe cart driver.
By the word cha, and, are included the idiot, the insane'
and like others. As it has been stated by S'ankha: "To an inEant, 5
the aged, the idiot, the insane, one with an emaciated body, one
burdened with load; II woman, the Sn{Ua, and the ascetic." To these,
patha. deyap., a way should be given. For these, when they come
accrOEB the path, one should himselE step out of the way.
When the aged, &c., come on the way, simultaneously with 10
the king, the king is to be respected; to him the way should be given.
By the king even, the Snatalca is to be respected.
The use oE the word Snataka is intended to include aU
kinds of SlIa/akas, and not meaning (merely) the Braj:lmaJ;la, since he
is always superior. As says S'ankha: "Now the way to the 15
Britl}malfa should first be given; to the kings, so say some, but that
however, is not sound. Being the preceptor and superior, the
Britj:lmalfa surpasses the king; way should be given to him. "
When the aged, &c" confront each other together in the way
at the same time, then by regard to comparative seniority, or by 20
regard to (greater) learning, preference should be observed, (117)
Viramitrodaya,
Vrdd1to, ' the aged " more than ninety years of age; bhllroe, 'onG
loaded', i,e., one burdened with a load; nrpo, 'the king', the lord of
the land; sndla!t, 'the aforestated 8ndta/,a '; 811'ee, 'a woman', is well 25
known; rogee, 'the diseased', one oppresRed by a diseaee; w,",'o, ' the
bride-groom', one abont to be married; ckdkree, 'the wheel-man', the
cart-driver; ekM(l 'to theae, way should be given " i,e"
when confronted on the way, one should move away from their path,
This is the meaning. 30
Tel!.Mm, 'of thoBe '; i.e., among the aged, etc, the king is to be
respected. By this the mBl\ning is, that on (,be aged and otbers coming
togetber with" the king on the way, to the king the way should be given,
1. is elsewhere rendered as intoxicated or drunkard Bnd
insane.
40
MltiJ.l(s.hara-Dlttics;o/thc Dwijas
[
' Y djuavaZltyci
VersBs117-118.
More than the king even, the snataha is to be respected; therefore by the
king way is to be given for the snataka. Tbis is the meaning.
By the use of the word al,a, 'and', are iucluded the idiot, the blind,
",nd the like. So also S'ankha: "To an infant, the aged, the idiot, the
5 one with an emaciated body, one burdened with a load, a woman,
a 81l1Uaka, and the ascetic'. Baudhayana also: "Way should be given
to the the cow, the king, and one without the eyesight". By
Br&l).ma"a, generally the respectability of the has been stated;
As says S'ankha: "Now, to a Br{t(!ma1Ja, the first right of way; to the
10 king, so say some; that, however, is not soand ; being the preceptor and
superior, the Bral).ma,," sarpasses the king; to him the way." 117.
Yajiiavalkya, Verse 11S.
Sacrifice, studying, and giving alms, of the Vais'ya
and of the Khatriya also; acceptance of gifts is an
15 additional for a Vipra, and the causing of sa.crifice, and
teaching also. (US)
:-Ijyeti, sacrifice &c,; Vais'yasya
triyasya cha, of the Vais'ya and of the Khatriya also; by the use
oE the word char also' oE the and also oE those born in the
20 direct order oE tbe twice-born, sacrifice, study, and making giEts are
the acts common (to these).
In addition to these, for the the additional
are the receiving oE giEts, causing sacrifice to be performed (by others),
a.nd teaching. By the USB oE the word tatha, also, are incorporated
25 the avocations mentioned in other As is said by Gautama
l
"Agriculture lind trade not made by oneself; a.nd money-lending
as well."
The teaching by Bnd the Vais'yas may happen
when these are directed by the j not oE their own will,
30 "In times of distress a Brll\lmaJ;la may acquire learning from
a teacher who is not a he may follow !lnd serve him.'
After it is completed the is superior" thus having been
ordained by Gautama:.
1.. ah. X. 5. Here there is a misprint in the text.t line 20 Reed
for 9r "qi!f<j-.
2. ah. VII. 1-3.
]
Vllrsll 118.

---------

of th' Dwija
315
These, in times of nondistress, are the six duties of the
llrill;lmana. Of these the first three, viz. the sacrifice &c. are for the sake
oE Dharma; the other three viz. the acceptance oE giEts, &c., are for
the sake of livelihood, vide the text Manu:' "Of the six performances
ordained as his, however, three performances are (for) his livelihood, 5
viz., causing sacrifice by others, teaching and from pure men accep
tance of a giEt ".
Tberefore, the sacrifice and the rest must necessarily be
performed, not so the acceptance of alms, &c. Becanse it has been
ordained by Gautama'-"For the twice-born, study, sacrifice and 10
donation; for tbe Brlt!J,mn!}.a the additional, viz., teaching, causing
sacrifices and acceptance; the first ones are obligatory".
Viramitrodaya.
Of the performances relating to Dltarma, and Art/,,, among the
actsfor a llOlIseholder, the Author mentione Ii rule by regard to the lG
distinction of Brai,ma,!>a, etc., in four verses
Yajnavalkya, Verse 118.
Ijya, 'Sacrifice', a sscrificial performance; adhyayanam, 'study',
i.e., of the Vedas, Pura!}.as, etc. ; danam, 'donation', i.e., of cows, etc.
These of the Vais'ya, and also of the and by the use of the word 21
eha, 'snd', of the also are performances common (to all).
The meaning is that for a Br!1l).ma!}.a, however, acceptance of donations,
tea,ching, and causing of sacrifices, are ths additional. Yaja"ant, 'caDsing
of i.8., officiating I1S a priest at a sacrifice. Here the nature of 25
the performances for dharm",and also for artha are to be directed appro-
priately in pursuance of Manu and others. By; the use of the word tathri
, also', agriculture, etc., are to be followed as resorts in distress. :To that
effect also Gautama': "Or agriculture and trade, not made by onsself;
as also money-lending as well." 30
1. Oh. X. 76.
2. aj6'P!'f, and lfI'f.
3. Oh, X.
316 Dtics.
[
YdjiiaNdkya
Ver .. llD-120.
Yajiiavalkya, Verse 119,
The chief duty of the is the protection of the
subjects; moneylending, agriculture, trade, and tending of
cattle for the Vaisya are ordined. 119.
oj the Khatriya, protection
5 of the subject is the vldef duty, pradhanam
Page 34 * karma, both for the sake of Dharma and for'
livelihood also.
Vais'yasya for
a Vais' va, money-lending, agriculture, trade, tending of cattle
10 are the duties ordained for the sake of livelihood. Kusida,
moneylending, is the investment of wealth for the sake of increment.
Sale and purchase with the object of making profits is trade. Tbe rest
arB well known. As has heen said hy Manu':-"Maintenance by
weapon and missiles for the lchatriya, trade, cattle, and agriculture for
15 the Vais' va, are for livelihood; but for Dharma, however, giving
alms, study and sacrifice. "
f' Viramitrodaya .
. For a protection of the subjects from robbers and the
like, as also devising livelihood for the poor, is the chief duty. Kusida,
20 'money-lending 'means investment of money for interest;
agriculture, i. e. tilling the land, vd!'ijyam 'trade' means after recovering
the cost price, maintaining by the profit,; pdsupdlyam 'tending the
cattle' i. e. looking after the cattle. The,e for a Vai8'ya are the chief
dutie, ordained i. e. laid down by the Sm,ti,. (1lP).
25 Yaj:i:iavalkya, Verse 120.
For a SUdra, service of the twice-born; unable to
live by that, he may become a trader, or may live by
various arts, working for the benefit of the twice-born. 120.'
d a s' udra
30 the of the twice-born, is the principal function, fol' the sake of
Dharma, and for livelihood also. There the service of the
l, Ob. 4. 79,
;

YaJiiavaZlcya J
Ver813 121.
Vlromltrodoyn-Gl31lcral Duti(HJ.
317
is the highest dhl1rma, since Mauu' has ordained: "The service of
the Vipra alone is declared to be the particular function of a S'udra."
When, however, in serving the twice-born he is not able to
earn a livelihood, then he ml1y secure a living by (following) the
pl'a/ession of a trader, val).igvrtya ; or by mel1ns of the varions arts,
silpaijl., working for dwijatinam hitam, the good oj the twice-born:
i.e. doing such works as will not render him unfit for the service
of the twice-born. This is the meaning.
Such works have been enumerated by Devala "The dnties
of a S' udra are the service of the twice-born, avoidance of sin,
maintenance of the wife, &c, and the rest, tillage, tending the
cattle, carrying loads, dealing in merchandise, arts of painting, dancing,
singing, and playing on the flute, Viqu, Muraja', and
the like, ,.
5
10
Yajiiavalkya, Verse 121. 15
_ Wife-loving, pure, maintaining the dependents,
niligent in the performance of the S'rttddha and the cere-
monies, and by means of the repeating of one should
not abandon the five sacrifices. 121.
in the wife only, bharyayameva, 20
aHd not in a public woman or in the wives of others, ratijl., love, i.e.
iutercourse ; by whom; such a one as so characterised; s'uchijl., pure,
i. e. possessed of external aud internal purity; Jike the twice-born,
maintaining bis dependents. Sraddha-kriyaratajJ., always anwious
10 perform the S'radha and the ceremonies. The Srdddhas are the 25
Nitya, NaimiUi1ca, and Kamya, The ceremonies are the Vratas
and which Bre not inconsistent; intent on these.
With the repetition of the Mautra Nama(' the aforestated
panchamahilyajiian, five ,great na ha payet, one should
not abandon. i. e. should perform. The repetition of the NamajJ. 30
mantra, some describe thus.-" To the Gods, to the Manes, to
the Mah1t Yogis, salutation to the SvltM; to the Svadhlt
j
and
1. Dh. X. 123.
2. m<'f, 'IJ[W-Both qre instruments played by tbe hand, m has two
eides, and tbe term m<'f indicates all kinds of tabors,
318
Viramltrodoya-Duties oj a S'udra.
[
YaJnavakya
VtlTStl8120-121.
5
indeed always salutations, salutations (Namalt) "; the word "Namalt"
simply, so (say) others. There, 'the vais'vadeva in the Laukika
fire should he performed, and not in the nuptial fire,' so say the
Acharyas.
Viramitrodaya.
Yajilavalkya, Verses 120, 121.
'the service of ths is the prinoipal
fnnotion of a s'lidra. Among these, the service of a is biB
dha,'ma alBa, wbile the service of the and the Vais'ya is merely
10 for a livelihood. Taya, 'by that,' i. B. by the Bervice of the twice-born, if
be, , iB nnllble to Jive' ajivan, vani" bhavet,' be may hecome a trader'
;. B. by following the profession of a trader earn 11 living. Or vividhaih
8'ilpailJ, 'by means of various artB' i. B. variegated duties, aoting
the benefit of the dwija8, should earn his living.
15 Thus, therefore, i. e. by sucb arts a8 are for the benefit of the
twice-born, by these only has a livelihood beeu permitted, and not those
whiob are adverse to it. The term art, moreover, is nsed generally for
any profession of any avocation which will keep him fit for the service
of the dwijas ; as says/Devala : " The dnties of a S'udra are, the service
20 of the twioe-born, avoidance of sin, maintenanoe of the wife &c. and the
rest, tillage, tending the carrying loads, dealing in merchandise,
arts of painting, dancing, singing, and playing on the flute, vina, muraja,
mrdanga and the like". (120).
In the wife alone is the love i. e. intercourse by whom, sucb 8 one
25 as sO desoribed; 'pure' i. e. possessed of external and internal
purity; bhrtyabharta, 'maintaining the dependents', i. e. the supporter of
the son8, wife and the like others; 'intent on the
performance of the s'raddlta', or, it may be taken a5 8 Dwandwa compound
made of the two terms 'Braddlta' and 'performance'. There, however,
30 the word performance is to be taken as indicative of the dnties necessary
and permissible for .. Sudm in audition to those perform.noe, already
mentioned. These duties, although general, have been stated here to be
. 60 followed that they may be useful as oonduoive to the welfare of the
dwijas; and that those not similar to these are not oonduoive to the
35 welfare of the dzvijas; this shonld be noted. With the Nama8kaTa,
'tbe pronunoiatiQn of the word i. e. with the man/rll wbich
,"
Y djiiavailcya ]
Vcr811 122.
---------- ---"--
of Dharma.
cont,ains the word nama)" and noL' with the word swillltl Or swadM;
Na lulpayct, 'must oat abandon' i. e. must necessarily perform. 121.
Now the Author describes duties in general'
Yajiiavalkya, Verse 122.
Harmlessness, truthfulness, non-stealing, purity, 5
control of the organs, donation, self-control, mercy, and
forgiveness, are, for all, the means of dharma. 122.
Mitakb,ara.--Hinsa, harm, i.e, injury to sentient beings;
non-doing oE that, is ahinisa, ha1mlessnes8; sat yam, tl'uthjulness, i.e,
truthful speech, not likely to cause harm to sentient beings; asteyam 10
Non-stealing, not taking of things uot given) S'auoham, purity,
external aud internal as well; employment of the intellect and the
organs of action in fixed objects, is indriyanigraha, control oj the
O1'gans; removal of pain of living creatures according to capacity by
giving food and water is danam, liberality; control of the internal 15
organs is damall, self-conrol; protecting the afflicted day{l., mercy;
even upon 0 wrong, non-pertubation of the mind is joregivBness,
these for all men beginning from the Brltl;lmoJ;ln to the
Ch,6.ndC)ll.la are the means oj Dharma, dharmas{l.dhanam.
I
Viramitrodaya
Now the Aut.hor states the general duties common to all house-
holders, by two Verses.
Yajiiavalkya, Verse 122.
Akimstl, 'harmlessness'; sat!!.am, 'truthfuinesss', i. e. absence of
20
an untrue speech us may not be unhelpful for saviug a Brilhmana's life; 25
asteyam, 'noo'Btealing' i. e. ubBence of such stealth as may not be
sanctioned by the s'astras; s'aucham, 'purity', i. e. external us well us
1. The words t9f[T !lud are suffixed in performances uuder Vedia
formulas, the word baing ussd lor 0.11 offerings to others tban tbe maces,
and the word for the offerings to the IDl1ne5. o. g. :w>:fir j but
The word oFt: roay be used for all performrmcos other than the above e, g.
9"11: j ;::rq!
2. General dnties oommon to all.
according to aglJll.
[
iJjnavatkyci
.Verae 123.
internal; 'control of the organs', avoidance of the
movements of the external organs as are prohibited by s'astra; 'd{/,narn',
'donation', i. e. without expectation of a gift in return, on a proper
person, bestowing one's wealth; dama, 'self-control' i. e. restraint of the
5 internal organs; daya, 'mercy', an honest desire to destroy n.fRiction;
'forgivsness' i. e. absence of anger even against One who hus
done harm; or absence of a harmful deed; this description is for all. 122.
10
15
20
25
Yajnavalkya, Verse 123.
Worthy of his age, intellect, wealth, speech, attire,
education, birth, and calling, one should adopt his
viour un-crooked and un-cunning. 123.
age, i. e. infancy, yontb, &c.;
buddip., intellect, natural understanding in wordly
Page 35 and vaidika transactions; artha., wealth, riches,
i. e. bouses, fields, &c.; vak, speech, talkinD";
. "
attire, i. e. tbe adjnstment of clothes, garlands, &c.,
s'rutam, eduMtion i. e. listening to tbe lastra for
abhijanap., birth, i. e. family; karma, calling i. e. for the sake of
livelihood, acceptance of gifts, &0.
Of. these i. e. age .&c., sadrs'im, worthy i. e., appropriate,
vrttim, behaviour i. B. [onduct, acharet, one should adopt; for
example, an old man, worthy of his age, and not as would be suitable
for a youth. Similarly shonld also be the adjnstment in regard to
intellect &c.; ajimham, nne rooked i. e. not tortious,
uncunning, unmalicious. (123).
Viramitrodaya.
Vayo, 'age' i. e. boyhood, youtb &c. bshavior appropriate to it;
8 boy playing with pebbles, a youth, enjoying perfumes &c.; one
having an exhuberance of intellect, studying the and the
30 Nyftya S'{/'stra, one having a moderate intelligencs, studying poetry and
the ; one posRessing immense weo.lt.h, making huge donations;
one having little wealth, giving away small gifts of cooked food aDd the
1. are four '<=lA, and The science
of these.
]
Var86 124.
321
like; one expert io speecb, engaged in argument &c., and one not expert
in speech, :IlVerS6 from the same; one having 8 good dress) when near
the king, and a soiled dreas, when following one who has been oppreesed
with grief &c.; education i. e. of the Mimr2nsr2 and the like, expounding
the meaning of the Vedas; one who bas learned the science of rhetoric, 5
discnssing poetry and tbo like; one of a pnre family, wedding a maiden
of n. pure family, and one from an impure family, wooing a maiden of a
like sort; one performing acts like sacrifice, killing beasts; one carrying
on administration, protecting tbe snbjects ; callings sDch as theBe and the
like, one shonld observe appropriate to age &c. 'nncrooked' 10
i. e. guileles8 ; asat/td?n; 'uncunning' i. B. unmalicious_ (123)
Thus haviug mentioned the Sm(j,rta performances. now the
Author enumerates the S'muta performances
Y[l,jiiavalkya, Verse 124.
One Who has more than three years' supply of food, 15
that twice-born ma,y drink the Soma. One should perform
pre-soma sacrifices who ha,s one year's food. 124.
who has food which is snfficient to supply
the necessities of life for three years, or food,
ma,nnam, more than three years' food, he alone may drink the Soma 20
juice; and not one with smaller means. Since in the following text.
1
viz: "Therefore with small means, the twice-born who drinks the
Soma, he although has drunk the Soma, yet he does not realise its
fruit." a fault' has been declared
This restriction is in regard to performances with a special 25
objective;' for an ordinary performance having to be always
performed, there is no limitation.
He, however, who has food sufficient for a year's' livelihood
may perform the .praksa,umikip., pre-Soma sacrifices. Preceding the
1. Manu Dh. XI. 8.
2. blame, a defect.
3. as distinguished from r%zr, ordinary; or UBUo.] 1 and ilfBfu9t;
Speci.l.
4. There is a mi,take in the print at p. 35 I. 12 i inetead of lwr ;;fT'R'flliif
& read 'l<'1 &0.
41
322
sacrifices.
[
Yajnavaikya
VersB 124.
Soma is preSoma i.e. those which occur beEore the Soma; these are
antecedent to the Soma sacrifice. Which are' they? (They are) the
Agnihotra, Dars' apurJ;lamo.sa, the Pas'u, aud the Oh1Lturmasya
sacrifices, aB also their modified Earms', kriyap. kuryat, one should
5 perform the sacrifices. (124)
Viramitrodaya.
'rhuB having meutioued the ,smarta performances, the Author
BtateB the S'rauta performanceB for a householder belonging to the three
Var"uB
10 Yajnavalkya Verse 124.
Traiv/l,r?hikam, 'Bufficient for three years',ladadhil,aon wa, ' or
more than that', food; one who has euch; such a one should perform the
Soma Y"ga, and not he who has lass than this. That has been delared
by Manu.' "Ooe who has food for three years, sufficient for the mainten-
15 ance of those whom he has to maintain, or even more, that one is
entitled to drink
4
Soma_ Therefore, with smaller means, a twice.born
who drinks Soma, he although he haB drunk the Soma, yet he does riot
realise its fruit. "
This, however, has a reference to the K&.mya performances; the
20 Nitya being obligatory, have got to he performed even in the absence of
three years' supply of food. Preceding the Soma is pre-Soma; perform-
ances occurring there, arB the pre-Soma perf'ormances-these including
the Agnihotra, Dars'apur"am&sa, Pes'n, Ohllturm",ya, oue having 11
snpply of food sufficient for One year alone should perform, .nd not one
25 with less supply than that. (124).
Thus having mentioued the Kamya S'rauta pel'fot'mances the
Author now states the Nitya oneB
1. These are referred to in Gautamn. Dharma Sutrne and other Butras
and Smrti works as the necessary fHtnskars making up the total of 48
sanskars. Some of these are referred to immediately in verses 125 and 126.
2. llrg..R:IlJ! i. c. the The Jll!;fir homa i. Ihe principal
central homn. which is common to all fire-sacrifices and which generally is to
precedo these as far as the The speci(ll form T9cem is thereafter resorted
to by regard to the patticulnI performance in hand.
3. Oh. X!. 7, 8.
4. i. 0. perform the Somn. Bacrifice.
Ydj;;a!1alhya ]
V"BB 125-126.
jar thQ sacrifices,
Yajiiavalkya Verse 125.
Once a year the Soma, so the Fasu for every solstice, the
Agrayal.la sacrifice also; and the CMtu'rmasya also indeed, 125.
Mitakshara..-Year after year the Soma sacrifice must be per-
formed, l'as'u!l pratyayanam, ihe Pas'u for every solstice, .8.

323
solstice after solstice respectively designated as tbe Soutb and tbe Nortb, 5
tbe Nirudha Pas'u sacrifice is to be performed. Ta tha, also i.e. once
every since it bas been stated, J "With tbe Pas' u oue should
sacrifice once every year or once every six months; say some."
the Agraya1)oa saeriflee also, on the rising of the
crop kartavya, should be performed, Chaturmasyani cha, and the 10
Chfl,turmasya sam'ilic8s also, onCB every year must be performed. (125)
Yajiiavalkya, Verse 126.
When these are not possible, should perform the
Vaisvfmari sacrifice the twice-born; of a lower' kind one
should not perform, when there is wealth, (for) one which is 15
productive of fruit. 126
of these i. 8. the above-mentioned
Soma, and the rest of tbe Nitya kind by some reason asambhave,
are not possible,. at such a time vais'vanarim kuryat,
the Vais'vlZnari sacrifice one should perform. Moreover the lower alter- 20
native which has been meutioned, sati dravye, when there is wealth,
should not be done. That more8ver, phalapradam, wbicb is
productive offruit i.e. kfJ.mya taddhinakalpam na kurvita., a
lower Teind one must not perform i.e. should never be resorted to. 126
Viramitrodaya. 25
Thus having mentioned the Ki1.mya. S'ro,ula performanoes, the
Author mentions the Nitya
Yajiiavalkya, Verses 125 & 126 (1) ..
Year nfter year the Soma. sacrifice should be performed. At each
solstice the Pas'uydga should be performed; and at each appearance 30
1. BaudHyona.
2. ;fr'l'lW'/-o lower alternative. o. g. the 1\'I[l'Ift for tho mention .. j

324
Viramitrodaya.-Kdmya S'rauta perjormallcell.
[
Ydjnavalkya
Ver86120-127
of the crop the Bhould be performed. The Chttturmd.sya
are three, at the seasonB of a year, during the three Ee.BODE, eveD
should be performed, vide Jabala., "By the dars'a, aB also at tbe end
of a half month, by the at the maturing of the crops with the
5 while by the Chat1trmd.sy{Ja at the advent of the seaBons, at the
beginning ofa solstice by the NiguiJha Pas'a, or at the end of a year by
the Soma Y{Jga, baving offered sacrifice, indeed withont donbt night and
morning, always and by regular repetition Bhould a man offsr sacrificial
oblation,." Esham 'of these', i. e. theBe So"''' and the reBt, if not
10 available owing' to incapacity for performance, the Vais'vcinari sacrifice
one should perform by way of an alternative. 'In the abeence of these,'
t,his is what has been stated.
When, however, these are possible, never the
should be performed as an inferior alternative; so the Author says
15 Yajfiavalkya, Verse 126 (2)
For 'must not perform', tho reason is 'when there is' &c. The
word dravya, 'wealth' is indicative of all acquiBitionB necessary for
the principal performance. The meaning is that the principal
performance is capable of yielding result only when that exists,
20 and not in the form of an alternative. Or it may be applied thus, when
there is wealth, one must not do, since the performance of an inferior
alternative is incapable of yielding a reBult. (125, 120).
Yajiia';alkya, Verse 127,
One is born a by performing a sacrifice
25 with alms begged from a SUdra; one not giving away what
has been collected for the purpose of a sacrifice, becomes
a vulture, or a crow. 127.
30
the purpose of a sacrifice by begging
wealth from a. SlidrR, he in another birth
Page 36. jayate, is born a chanqr11a. He,
moreover who for the purpose of a sacrifice having
begged wealth does not give it away in entirety becomes a vulture,
or a crow, bhiLsail kako wa, a hundred years. As says Manu.l
"Having begged wealth for the purpose of a eacrifice, he who
Ob,-XI. 25,

---~ - - - - - ~ -
- - - - - ~ -
Ycljfiava17cllu ]
Verso 127.
Vlrnmltrodoya-S'd.lima and Ydydwara.
325
does not offer away the whole, that vipra goes to the condition of a
vultnre or of 11 crow for 9. hundred years."
Bh(i.sa.!t. vulture, falcon; k6.ka.ll, crow, is well-known.
Viramitrodaya.
The Author mentions the rule about obtaining wealth useful for 5
a sanrifice, as also the rule for appropriating for a sacrifice without
remainder the wealth acquirod for a sacrifice
Yajilavalkya, Verse 127.
By performing a sacrifice with wealth begged from a S'udra, one
becomes in another birtb a chaf!r'/ltla. Wealtb begged for tbe purpose of 10
" sacrifice even wbat was obtained from the member of tbe tbree v a r ~ a s
one wbo does not appropriate in entirety to the sacrifice, in another birtb,
becomes a bltas"" '11 vulture' i.e. a forest-cock, or KCtlU1" 'a crow' _ :rbis is
tbe meaning. So, morever, Mann': "Never, for tbo purpose of !1
Bacrifice must a Vipra knowing tbe dharma, bsg wealth of !1 S'udra; 15
for One performing after begging is born a cM'(lrJ,ala after death." Also,
" He, moreover, who for the purpose of a sacrifice, having begged wealth
does not give it away in entirety, be, that vipra goes to the conditiou of a
oMsa, or of a Krika, for a hundred years."
A houBe bolder, moreover, is of two kinds, S'alina and Yayawara, 20
as says Barita: "Of two kinds only is a householder mentioned, viz., the
S'alina find the Yayawara. More meritoriolls than S'alina is Yllyitwam.
One who has m"ny houses is a S'ltUna; or oue who belongs to a house,
is a S'alina. Hoving ,toyed for teD days, one who travels fortb is a
YllyiJ,wara." Deva1a alBa; "Of two kinds is 11 bouseholder, Yllydwara and 25
S'{tlina; of these two, Y{tyllwa1'a is superior by reason of his avoiding
sacrifice for another, teach.jng, acceptance of gifts or inheritance, and
grouuded in the six dutiee. One possessed of servants, quadrupeds,
house, village, and grain, and follOWing tbe ways of tbe people is the
S' alina." There, by the text, 'Accept.nce is the I1ddHional for a 'vipra' 30
&c. tbe means of subsistence for a S' alina bave been painted out. (127).
The Author mentions the means of amassing kus'u!a and
other stores at grain,

1. Dh. Xl. 24-2Q,

Kua'ula alld Kumbhidhanya.
Yajiiavalkya, Verse 128 (1).
(
Ytt,iiiavaZky
Verse 128.
One having a hts'ula or Kumbhi grain, or for three
days, or not even for the morrow.
same a8 1coshtalca granary i. e.
Kus'ula and Kumbhi both mske up the compound Kus'ula
ii Kumbha; measureed by thpse two, one who has grain of that quantity
is one 80 called as kus'ualadhanya, one having kus'ula grain, or
Kumbhimdha.nyap., or one having Kumbhi grain. Tbere, he who has
corn sufficient to maintain his hmily for twelve days is a Kus'ula-
A Kumbhi-Dhany(!, however, is one who has corn sufficient
10 to maintain his family only for six days. One who hss corn
sufficient for three days only is Tryahika"\l. He who has corn
for tomorrow is a S'vastana. He who has not a S'vastana is an
as'vastanall. 128 (1)
Yajiiavalkya, Verse 128 (2),
15 (2) Or one who indeed lives by gleaning ears of corn;
of these the one later is superiol' in order. 128.
up of the corns from the abandoned
stalks of rice, &c., is sHam; picking up of el\ch individual abandoned
grain is unchc"\lap.. S'ilam and Uncho,a form the, compound S'ilonch-
20 By tbat i e. by the s'i/onchha(! jivet, should one snbsist,
0/ these,l'our viz. the four BriLJ;tmalfs possessing lws',tla
(quantity of) grain and others parap. parap., the one later i,e.
mentioned subsequently, sreyan, is better i. 6'. of a higher grade,
is most praiseworthy.
25 Though this has been mentioned in the context of the
twiceborn, yet it is applicable only to the BriLl;lmaJ;la, because
of their learning, patience, &c. }<'or so also Manu'.
"Without malice towards the created beings, 01' with very little
malice, such subsistence as may be possible, resorting to that alone
30 should a Vipra live when not in distress". And as also after premising
by a reference to a vipra, has been stated' "one should be a
lctts'ula-DMnya or a Kumbhi-Dhilllila".
1. Oh. IV. 2. 2. Oh. !Y, 7.
Yd.iiiavalkya ]
VeTllo 128.
327
This moreover, has heen stated in respect of a richly endowed
and highly selfcontrolled YIZYl2vara, and not in regard to any
in general. In that case, there would he contradiction
with the text \ "One who has more than a triennial supply of
food that vipra may indeed drink Soma n. 5
Moreover householders have heen spoken of as of two kinds
in these passages. As says Devala :-"Of two kinds is a householder,
the YlZylZvara and the Sft/ina. Among these two the Yftyftvara
is superior, as for him are probibited sacrificing for others, teaching,
acceptance of gifts, and of heritage, accumulations. Engaged in six 10
kinds of duties aud possessed of servants, quadrupeds, houses,
villages, wealtb, and corn, and following the people is a Sft/ina".
The 8' IZlina again is of four kinds :-One who sustains
himself by the six means, viz. sacrificing for others, teaching,
accepting gifts, agriculture, trade, and tending oE cattle. The 15
other by three modes viz., sacrificing for others, and the rest
(two). By means of sacrificing for others and teaching, still another.
The fourth, however, by teaching alone. As says Manu'. " Of
these one follows the six another proceeds by three, one
by two, while the fOlIrth gets his living by sacrifice. " Here, 20
moreover, by the text. "The acceptance is an additional mode for
the vipra" the means of livelihood of fl Sdlina have been pointed out.
Of a Yftydvara by the text: "Or one should live by the gleaning of
ears oE corn and 128 (2)
Here ends the chapter on the duties of a Householder. 25
Viramitrodaya.
Now as the means of accomplishing both limitations npon the
"ocumulation of wealth acquired by one's calling and BB pointing ont its
fourfold character, the Anthor states the means of livelihood of "
yayawara
Yajiiavalkya, Verse 128.
A granary capable of storiog grain sufficisnt for maintaining the 30
family for twslve days is Xus'a!"" One possessing brain of that measure
i, one having K,daladMlnya. The pot which can hold grain sufficient to
maintain the family for six days is K",,,Mi; one having grain of that
1. V.ree 124. Soo above p. 321. 1. 15.
2. Oh. IV. 9.

[
YdjnavalkYd.
Ver86128.
quautity is a RumOki-dMnyaha. One whose grain Btore is sufficient for
three days is a TryttM/,ah ; svastanam extending to tomorrow; one whose
store of grain cannot the morrow is as'vastanal},. Thus of four kinds, "
Yd.yttwara householder should subsist On gleanings from the ears of COrDS.
5 Among these four, whether 8 S'd,li1la or a YdyCtwara householder, the
one following later is more worthy. Picking up the earB of corn of
paddy and the like fallen on the field or the threshing floor, is S'ila ;
and taking up One by one tbe paddy corns of like kind is unchahl},al},.
The word wtt, 'or,' has been nsed with reference to the aforestated
10 satiM ill regard to his lIvelihood. By the (use of the) word api, 'even'
has been included the taking up of Nivara and the like. So alBa
lpastamba "By the picked up gleanings; alBa auy other unappro_
priated" (128). .
ThuB in the commentary on Yjaiiovalkya ends the Oha pter on
15 the Dutie8 oj a Hou88-1,oldm.
Snana or Samavartana.
It ,honld be noted thot Dhopters III and IV, treoting respeolively
of morrioge and lhe dnlie, of householde" follow immediately the Dhapter
on the duties of Bt'ahmacharis. The conclusion of the Bra.:q.mllchllrya wa.s
20 an important epoch ill n. man:s life and was celebrated with proper a.nd
adequa.te ceremonials. The moat important was the ceremony of Snaua
or Sama.vurtana, which was performed at the end of the Bmhmacharyo.
period to mark the termination of the educational course. Originally the
ceremony was performed only for those who had finished the entire course and
25 performed all the those who had merely committed to memory the
Vedas, but were una.ble to expound me.:.ning were excluded (3i;;<l1 '"irrrrrir I
., In course of time it oame to be performed for all. In the earliest
times it was performed only on the completion of the entire education
and cnme to be regarded as lL Sari1'a Sanskara. The ritual as desoribed
30 corresponds to the convocation of the present day. The ceremony Was simple
but very significant. On an auspioious da.y the BralJ,macharin wns to seclude
himself in the morning till the noon, when he bathed and put on a new dress,
after h.ving relinquished lhe girdle (mekhali), deerskin (ajill") his p,rap-
hernaia during the student day!!. After ,the kindling of the fire Ilnd the rituul,
35 he proceeded to the public assembly where he was honoured, the preceptor and the
student both were honoured n;r;.d given a. dress of honour and the Dakshi.l?D. (see
A,'valayana Gr: Bnlra 3-8 IX 2. Mann Dh. II. 245. Banska,. ill:ayukha
pages 44-48 Gharpure'i! Edition j Viramitrodaya BaD,skarn. Pra.kas(], 4 P. 575.
MaitroY\1iy. Grihy. Bulrn I. 213; Bee also Dr. A. S. AIlek.i'B,Ednoalion
40 in Anoient Indla pp. 38-41. where a brief eumlIio,y of the Sain.varlana iB
given.
CHAPTER vi.
OF THE DUTIES OF A SNATAKA..
Thus having described the S'rauta and the Srnarta perfor'
mauces for a householder, now the Author describes the vows! for a
Snata,ka, beginning with the Bath,' the observances necessarily to 5
be perEormed by a consisting of obligatory' precepts and
prohibitions" and those mentally determined' '-:pon.
The vows for a Snfttaka to be necessarily performed by a

Y1ijiiava,lkya" Verse 129.
One should not wish to get wealth obstructive of the
study of the Vedas, nor from here and there, nor by an
inconsistent occupation; moreover contented should one
, alwa,ys be. 129,
]0
:-For "cceptance of gifts &c., 15
and the like means of getting wealth have been indicated. There a
. special rnle is heing stated: Swadhyaya virodhinamartham,
wealth obstructive of the study of the Vedas, even though not
prohibited, neheta" one should not wish }m'; na yatasta,tap., 1101'
jr'orn here and there, i. e. not from any perBon of nn' 20
known
6
character; na, viruddha prasangena" nor by an inconsistent
occupatian. Inconsistant i. e. sacrificing for one for whom' sacrifices
ought not to be performed; oCClIpations snch as dancing, singing
1. vows referred to for the thrt.8 kinds of Bee note
on p. 228. 3.'80 see further Oll, verses 152-166.
2. ijftt:nq['{R:f-a Blijijl has to tl1ke the bath after which he enters
upon the vow,. He is alec called aHWfiji1r, Generally one who hllB
completed hi, ,tudy .nd returned from the house of the preceptor.
3. iEtRr-injunctions of a character.
4. R"if1:l- ') of a nega.tivB or ubstemious Dature.
5. See 3'[1'l1011'l'f <WlF[t<l Wfr lj<f(il 'I 'lit RIt'lrl\'rrn >!r ... Al,o tho
qrlR<llf i'f?i: '1
6. whose character is not known.
7. aT'J:fl\i1j'-One \vho h e:!clucled :from the privilege of having a
IJ[LCrifiee performed for him.
42
330

[

VcrBo!! 129,
5
10
&c., make up the compound
oE that 110 wealth should
understood the context.
'inconsistant occupations'.
be desired for. Th us
By means
is to be
The repetition of the negative particle with each is indicative
of a Pmyudasa'. Even aU along in this chapter the negative
is nsed in the sense of a Paryndasa. Moreover, even when wealth is
not obtained, santohi i. e. absolutely satisfied, bhavet, one should
be. By the word cha, 'moreover', is meant that one should be also
self-controlled; vide the text of Manu' "Posting oneself upon
absolute contentment, one desiring happiness should be seIE-controld."
Viramitrodoya
Now for the aforest"ted Snll.tako of three varietiea the Author
mentinns the duties of observance' and avoidance
1. An exception; the two words and have to be lJot;;!d.
The rerider is referred to the note at PP. 242-243 of Ghl1rpure's English
TrnDallltion of the Vyn.wabara. See also Jo.imini X. VI. lflrrq-\f[:
=<:f :t1flq. H Where the lending clause of a pussllgo
contains fL general for the periormance of an act and there is n profiibit ..
ion of it under circulb.stances, the prohibition is to be taken as fl,legitimate
exception or This is illustrated in cases where a general affirma-
tion is given and the generality is n.fterwards circumscribed by qualifications
and limitabions. The most familiar in!!tance is the way in which
introduces the rule BS to exclusion from inheritance thus
1 Gfs:, which has been
da;,ed by Oohbrooke thus:::"
c
The Author an exception to what has been
said by him respecting the succession of the SOil, the widow &e.' 'l'bis pl1esBge
is in thE: nature of a ParyudusR and not This aspect oi this and
its import'lllce On the law of inheritanoe will be appreoiated by the flict that
being Paryudasa it canD.ot possibly extend beyond the time when the inheritance
opens; they rtfer to that time only; 65 is made clear by ViJ'nanesva1'a. He
g"e, a step further and .ey. 'I i'! m+!,"", I
;fi'f:ii;f\iiI 'll'llll(ff,,'lt'l I
This pa"y-udasa find the maxim and rules relating to it oecur cannee ..
tion with the treatment of or declaratory assertions having for their
purpose either prc.ise or blame 1 Arthavaaa passagos
are of two kiuds, being either compliments of Vidhi p1l6SllgOS, or of
pn.ssllgee. Tilia agl1in is of three kinds and
2. Dh. IV. 12.
3, (i[i'ri'ioj-'!';;l!I'l; Affirmative and negative duties.

l'djiravalltya ]
VerMB 1.20-130.
whom wealth my ve 6s7aed?
Yajiiavalkya, Verse 129.
331
Swildhyayabhyasavirodhinam, 'obstruotive of tbe study of the Vedas',
whioh is the means of getting near the Supreme Lord; artkam, 'wealth',
i. c., money; nahata, 'one should not wish' i. a. one should not seek;
'from here and there' i. e. from one whose character is not 5
bown, as also from a paUta and tbe like, never should IDl1ney he sought
for. Viruddka' inconsistent' i.a. gambling &0., prasango, 'oocnpaliqn',
snob as attaohment to singing and tbe like. 'If you do not give, tben
you will have suoh and suoh a oalamity', thus oonfronting with a
calamity, by suoh IDAans, never should money be sought. So also 10
Manu
l
: "Never should one seek wealth through exoessive' attaohment,
nor by inoonsistent oooupations".
Scmtos1ti, 'contented " i. c. even when money is not obtained,
aevoid of thirst. By the use of the word cha, 'moreover', oue should also
be self-oontrolled. For Manu' : " Posting himself npon absolnte oontent- 15
me nt, one desiring happiness, should be self-oontrolled." (129,).
Fl'om whence, then, should one seek wealth? So the Author says
Yajilavalkya, Verse 130.
One may ask for wealth from a king, an apprentice,
a sacrificer, when afflicted by hunger. One should avoid 20
hypocrites, sceptics, heretics, and those who act the policy
of a crane. 130 .
sidan, by 'hunger affiicted, i.e.
BulIering, the SnlLtaka rajilo, from a Icing, who,e histOl'Y is
known, antevasino', from an app?'entice, as will he defined further 25
on; yajyat, also from a sacrijicer, i.e. one for whom a sacrifice
may be performed, one may take wealth.
1.. Oh. IV. 15.
2. 'ft !Pi'f: <r I? i%' u!rrur:
tI Through pursuits to' whicll men oleave' e, g. music and dancing. Medhatithi,
NaraYflI;ln.-interprets the word as " with too great Bagerness" Bupler,
3. Oh. IV. 12.
4. 3l#r'!I<\\-WCi 'Jtii1i 'I<li ofrti;- 3l,'1-liere it may apply even to a pa,t
student-and more appropriately, as he is more likely to respond to q for
plone!! the <;Ine trn.inin
9
, .,
332
Mit!l.[{shara.-PcrB01U,' to be avoided,
[

Verse 130.
By the expression affiicted by huuger it a,ppears that one who
has obtaiued by partition etc., property sufficient to maintain the
family, should not seek wealth from anywhere.!
Moreover dambhikahaitukadln, hypocrites, sceptics, etc., in
5 all undertakings i, e. worldly,2 Vaidic and S'i'lstriya, va.rjayet, one
shott/d avoid. By the use of the word eha, [!nel, is intended to indicate
the imposters and rogues. As says Manu': "Heretics, those who
follow forbidden occupations who follow the policy of a cat,' imposters,
rogues, sceptics, and those who act the policy of a crane, one must
10 uot honour even in speech," .
One who performs "eligious acts merely with the object of
beguiling the people is dambhi, a hypocrite. One who raises doubts
everywhere by the force of his reasoning is haituka
fi
, a sceptic. Those
who have taken to an order of life opposed to the dictates of the three
15 Vedas are pakhandinap.', hretics. "Who acts like a heron" :-one
whose behaviour is like that of a crane is bakavrtti, a cheat,
as says Manu
7
"That person, who with a downcast look, of's
1. And not from anywhere, Be must discrimiate from whom to accept
and from whom not.
2 e, worldly Rcts, and also those under the :trin
and ",Iif i. c.
3, Dh. IV. 30.
4. tlJe'policy 01 the cat. Tho reader is referred to
the well-known episode in tbe .M::llbfi.bharllta where n. guardia.n cat was quietly
devouring the mice who were under a sense of confidence in the cat.
5. WfiC;P-Biihler translates as 'logician '-,I sophist' would be better
Medhiltithi explains as Q(<.'ii<F.1 'fir .. if : 1
6. !f1&fU?;r :-i. c, following n. course of life not favoured by the thrOB.
Vedas, nor iollowed by or approved of the schohus in these. The same word
occurs again in verso 192 of the Vynwahilru. Adhyayn. where it is enumerated in
juxtaposition to and ViJnanosvara explains the two terms thus :-'it
'f1'l[o'!iil"lJPl! Q@'lnI'i'J: 1 qmflTS'll 'iT qlql"'iq, 'ffil:
iii'lifl'i'J : 1
7. Dh. IV. 196.
_ .',

r a}iiava'lkya J
Verse 130.
. Mltf1.k8hsrA-BakavrtU
cl'Uel
l
disposition, is solely intent on attaining his own ends, dishonest,
falsely geotle, is one who acts like a crane. "
Those who resort to what is forbidden are those "Who follow
forbidden occupations ", Bidala meaus!l cat; its vow i. e. nature;
333
ooe of whom it is, such a one is he who bas the cat's vow. Hi, 5
chflracteristics have heen by manuo, "Ooe who, ever
covetous, with religion displayed on his flagstaff, a hypocrite, a
deceiver of the people, intent on doing injury, (aod) a iletractor of
the merits of all meo, oue must know to be one who acts like a cat."
8'a!ha(" dishooest i. e. everywhere crooked. With these since nn 10
association (even) is prohibited, it follows that one should not himself
become like them,
Virmitrodaya.
The Author mentions those from whom money may he Bought
Yiijiiavalkya, Verse 131il (1). 15
with hunger' i. c. with a desire for eating. This is only
indicative; by cold' and the like cause should also be uuderstood;
'afflicted,' z 8. Buffering; rajfio, 'from the king' whose good
charact.er is known; antevdsinD, 'from an apprentice,' BS will be here-
after defined; yftj'IIU,' sacrificer' who deserve to have a sacrifice per- 20
formed for them by II priest, , money should be sought'
i. e. the meaning is, may be taken
Moreover
Yajiianvalkya, Verse 130 (2).
Da1nbld, ' hypocrite, ' with a view to deceive people, onebet.king 25
to the performance of duties; 'Iaitukaif, 'sceptic', on the strength of bad
reasoning one creating doubts in nthers in regard to all ritual
performanceR under Vedas and the others; Pftldlandi, 'a heret.ic', i.e. per-
forming "ratas not approved by those who I1re conversant with the three
lores; baka"rttih. 'who acts t.he policy of. crane,' has thus been defined by 30
1. "'II "fl:1'f 'f"l'll'f1-3Hl''1,tllifl I affi'1"'1,,:iln:
l1:JTlT ;n:rr[T g 61fT<:rIFfOf;: I At the end of his gloss Medba.tithi puts the question,
wha.t then is the difference between a and 11 and the answer
given by him may be noted->rq- m>r\ll\VWU '11'9<'1 "'Il:r l'it;rr.o (for 9'1<1
'li"i'ift ;;;if-'[("'!,.f 'f*9Pn \ 31'1 "I (i. c. 'l1<'i'l>iiml'l(
'!Wf'lI","'1li'!.
2. Oh. IV 195,
334
VlramltrodsYI!.-BypocrilC.
[
Yajnavalcya
VeTso 131.
Manu'; " With a downcast look (8S if) doing nothing, (but) solely intent
5 on attaioing his own snd, a rogue, falsely modest, such B one is instanced
as one acting the policy of a crane. "
Theae, in nil observances, whether laukil,a or waidika a sniltaka
should ovoid i. e., drop. By the use of the word ella, 'and', arc
inclnded the vikarmast1,as, 'following forbidden peadi"as' &c. For Manu'
10 also; "Heretics, thoee who follow forbiddeo occupations, imposters,
rogues, sceptics, and those who Mt the policy of a crane, one mUBt not
hOllour even in speech". Similarly': "One who with religion displayed
00 his flagBtaff, ever covetous, '" hyprocrite, a deceiver of the people,
intcIlt on doing injury, a detractor from the merits of all meo, ooe
If) must know him to be one who acts like a cat". (130).
ya.jiiavalkya, Verse 131.
Wearing white garments, having his hair on the
head, the beard, and the nails cut down, one should be clean;
one should not eat in the sight of the wife, nor with a
5 single cloth, nor Sitting together'. 13i
white i.e. washed clothes, garments.
He who wears such is
Page 38. wearing white garments. The hair, the hair ou the
head, and the nails make np the componnd, hair,
10 hair on the head, and nails. He who has liept, low, neecham i. e. by
cutting his hair, hai7' on the head,and the nail, Kesasmasrunakham,
snch a one, as so described.
1. Oh. IV 196.
2. Oh. IV 30.
3. Oh. VI 195.
4. Cf Manu Oh. IV. 35, 43. Bere there is Borne confusion of
construction. ApparenUy the meaning I1Dd import of the second hnJ is that
ODe should not eat within the sight of the wife nor in the same cloth, nor in
the sa.me seat. The rendhJgB are ;:r ;a'1r'4i1: a:pIir<ilfitfFr
B91:1.lfi i. c. not sitting together, but after g6tting up, one shouid eat. This
Bounds rather queer. It appears to be a. copyi!.Jt'e misto.ke in writing ::3"1';''4!1: nftsr
sounds like 11 different :reading-as part of the text itself-the
111st lour letters of the verse according to this reading would ba '1
instead of '!
MitllksbOrll-Always to Ii, al,an.
335
S'uchip., clean, internally, extremely as well, by batbing,
besmearing with ungueuts, and garlands etc As says Gautama' "Tbe
Snataka sball be always pure, sweet-smelling, and batbe regularly'."
Tbe injunction as to sweet-smellingness itself implies a
prohibition of scentless flowers for tbe garland. So also Gobhila
3
5
"He sbould not wear a scentless wreatb except wben it is a wreatb
oE gold and gems. " A Snn.taka sbould always be so.
Tbis, moreover, wben tbere is possibility; as it has been said':
'Never sbould one wear tattered or Boiled clothes, especially
wben tbere is ' 10
Na, nor, morepver, bharyaya, dars'ane, i11 the sight oj the
wife, i. e. wheu sbe is standing before him, as'nlya,t, should one eat,
for fear of begetting an unvirile offspring. For, tbe S'ruti. "In
tbevicinity oE tbe wife one sbould not eat; un virile offspring
is produced ". Tberefore eating in compauy witb her has been 15
even from a distance' dispelled.
lila chaika.vasap.3 na sansthitap., n01' with a single
cloth, nor sitting togethm. After getting' np one should est. Thus
appears to be the context.
Yajiiavalkya, Verse 132. 20
Never should one resort to a risk, nor wantonly
speak unpleasantly: never also hurtful, nor untrue, nor
ever should he be a thief, or a usurer_ 132.
Mitak!hara..:-Moreovel', on any account sans'a,yam, "isle,
au act involving danger to life, na prapadyeta, nevel' should one 25
resort to, i.e. do; such as going to a region infested by tigers, thieves, etc.,
L Oh. IX. 2-3.
2. i. e. bathing IlB a matter of hllbit.
3. III. 5. 15-16.
4. Manu Oh. IV. 34.
5. f'RHII{.-This ha, been rendered literally above. The ide.
is tbo.t even a Buggestion of that kind is inadmissible.
6. See note out 4: out 334, :a-frin:f: getting up' i.e. (it appears) if he Wa5
lying down.
336
Viramitrodoyn-llcV(l!' bfJ a
.', '
[
YdJitavalk11u
Vlwses 131-132.
akasmat, wantonly i.e. without a cause even a little, harsh apriyam,
1mpleasant, i.e. causing pain, words, na vadet, one must not speak. Na
Chahitam nan1'tam wa, nO?' also hU?'tf!tl nor un!1'ue either, though
pleasant. By Oha, and, is included impolite, loathsome speech; one
5 must not wantonly utter; this is the context.
This, moreover, excepting in joke &c., since it has been stated
'With fl preceptor also a joke may be indulged, excepting a crooked
one'. Na, neVe1', moreover, stenalt, a i. e. the taker oE another
oE that which was not given; one must not be, one who earns a
10 livelihood on interest which is prohibited is a usurer, Na, wardhushi
nor should aile be a !lsurer. (132).
Vil'amitrodaya.
Moreover
Yajiiavalkya, Verse 131 (1).
15 Suk/e, 'white', ambare 'pair of' cloth', i. e., wearing cloth;
one who wears, is a S'uklllmba"adlla7'ai<, 'white-c1oth-wearar'. This,
moreover, when there is poseibility; vide the text": "Never should one
wear t.ttered or Boiled clothes, eBpecially when there i8 wealth,"; down
are cnt by whom; Buch a one. S'ueMiy" 'clean,' i. e., should have
20 internal and external cleanliness. This is the import.
Yajiiavalkya, Verses 131 (2), 132.
j\loreover.
Blu11'yCtdarSane, 'in the sight of the wife', i. when he is being
obse!ved by the wite. say 'while seeing the wife.' Sanst1dtai!,
25 'Bitting', i. e., standing np. So [d8G S'ruti: "In the vicinity of (;he
wife one mllst not eat ; nnvirile might be the progeny," so doeB it declare;
'should eat' is connected with all the three also. 131 (2).
Sansrzyanl, 'risk' i. e., involving the risk of the loss of life, e. g.,
going to" region imfeeted hy robbere, tigers, nnd the like; one must
30 not do Bnch an aot; akasmilt, 'wanton', without a scientific reason;
apriyavn 'nnple"Bant' at the hearing, cl1using pain to another; ouch
a speech one mUBt not ntter; a/titam, 'hurtful' i.e., yielding an
undesirable result; anrtam, 'untrue' i. e., false, speech one must
not ntter. ' Wantonly' and 'shonld speak' are connected with
35 all the three. By tbe use of the word aha, 'and alBa', is included
a speech painting to the Bin ot' another and the like. The word eva, 'ever'
always iudiclltes rule; therefore, one taking another's ]Jroperty
not approved by the Sastra is an usurer. "fbving nbtl,ined an equal
irdinavaikya J'
Ii ... , 133.
MltU,.llllr!-Ordiriary ware'.
price, One who offers it at a bigher price, he indeed is called a usurer,
as also he wbo invests at interest" thus has be been characterised by
Ya.ma.. At some plaoe, the reading is (132).
--
v,
YAJNAVALKYA, Verse 133.
Wearer of gold/ and of the Bra\lma thread, having 5
a ba,mboo, and with the lcamandalu
2
, one should circumambu-
late by the right side, the Gods, the earth, the cow, the
vipra, and the trees. 133.
Mitakhara.-Moreover, Daksha,yal).a i. e., gold. He
, who has it, is dfikshayal).i, the wearer oj gold; the Brahma-thread, 10
i. e., the sacred thread; he who has it, is Bra\lmasutd, wearer of
Brahma.Sutra; should have a hamboo stick, should have the
Kamand,alu; thus should everywhere be connected. Here the
repetition again of the sacred thread, although mentioned already in
the chapter on BrahmacMci, is with a view to indicate (the taking of) 15
a second; as has been said by "For the how-
ever there ,shall always be an inner cloth, as also the npper one, two
sacrificial threads, a staff, and a Kamand,alu with water".
Moreover, although generally it has been statad that he should
be 9 wearer of gold, still tbe holding of the Kamanqalu must be 20
done as Manu' has stated. "One should carry a staff of bamhoo,
an'dthe Kamand,alu full of water, the sacred thread, a handful' of
thedarbhas, and 11 pair of bright golden ear-rings."
1. The gold here referred to is in the form of earring ae i", made
clear by Manu Oh. IV'. 36. quoted in the below. Visyarnpa quotes
the following 'l"!9ttr: " " " iirnRr;cai'n I it91'1liil;;;: If'lif W!'l: >It iil>rfii 1(len'fO'f
.fu.
2. See Medhii.tithi on Manu Oh. III. 36.
I " '" W'f'I'I<l;;rrn: <O'mmfi"l. f'f9;'i"fu 'I I and
further on after referring to the text by Bandhayanll, he obBerveB,
f.ifir;t\llrli ,,;;;rfu'llflrrfr r 3lilr W_, <'il'f1lf,,!,, lJG'fiff'[ 9T.
3. Oh. XII. 14.
5. .:M:edhii.tithi.
43
338
l\'lit1l.ksharfl.-Gods, Earth &c to be honoured.
[
Yc1jflavaZkya
VtlrS6 133.
5
10
Similarly, deva.m, god, i. e., the worship of god, mfd, the.
earth i.e., taken up from n holy place, ga.m, the cow, the
and also va.na.spa.tin, the trees, such as the' As'vattha aud the
like others w hich kurya. t, one should circumambu-
late by the right side i. e. these he shonld pass on by keeping
these to the right. Similarly also where four roads meet. As has
been ordained by Ma.nu'. "The earth, the cow, an idol, a
clarified butter, honey, Ii cross-way, one should cir-
cumambulate by the right us also well kuown trees."
Viramitrodaya.
Yajnavalkya, Verse 133 (1).
Moreover, means gold; i.e. the sacred
thread; 'bamboo' i. e. the bamboo staff, and KarnancJalu i. e. with
water. The purport is that when possible 'one should always hold all
15 these four. Moreover, this is only indicative. For says Manu':.
"One shonld carry a staff of bamboo, and with water the Kamantf,alu ;
also the sacred thread and the Veda, and Ii pair of hright gold ear-
rings". Thus, therefore, the word is also indicative of
the Kamal,tf,alu.; Veda meane the hand full hundle of the darbhas. Here'
20 the mentioning a second time of the sacred thread althongh stated in
the chapter on the celibates, is with a view to indicate a second sacred
thread; as says Vasishtha'. "For the snataka. shall he a second inner
cloth, as also the upper one, the sacred thread, the staff, and fnll of water
the KarnancJalu" 133 (1).
25 Yajiiavalkya, Verse 133 (2).
Moreover, Devam,JDeity', i. e. the worship of the god snch as
the linga of god siva and the like; mrdam, 'earth i. e. lifted out; gam,
'cow', vipram; and vana8patim, 'tree'. On an occo.ldon of passing near
these, one should circumambulate by the right. i. e., pntting to the right,
30 one should proceed. 133 (2).
YAJNAVALKYA, Verse 134.
Never must one ea.se himself in the river, the shade,
the roa.d, the ca.ttle-shed, wa.ter, or the a.shes, nor facing the
fire, the Sun, the Moon, the twilight, the wa.ter, a. woma.n,
&5 or the twice-born. 134.
1. The Pipal tree-FicoU8 raligioUt;. 3. ah. ni 38.
2. ab. IV. 39. 4. ah. XII 14.
Ydj.uaudZkya ]
Verslls_ .1'34-135 .
MUQ.ksha'rA-Places Olle, mU8 t'-no_t defile,
. , na mehet, nevcr, must, one in
rivcrs and thc likc easc himsclf i. c., one should IlQt
PAGE 39." void urine or ordure. Similarly also in the cemetery
etc. As says S'ankha:-"Never must one ease him-
self on cowdung, ploughed or sown land, green grass, a funeral pile, 5
cemetery, road, the threshing floor, hill, and sands by the rivers';
because they are the support of created beings,"
So also towards fire and the like i. e., facing the fire auo the
like, one must not ease himself. Nor even while looking at these,
As says Gautama.
1
"Never either facing the wind, fire, Brfil;unaJ;la, 10
the Sun, water, images of the gods, cows, or withiu sight of these shull
one eject urine, flllCes, or (other) impurities (12). Nor IIlUSt one
, stretch out his feet towards divine beings. (13.)"
Excepting these places, after covering the ground with
un sacrificial grass one may void urine or ordnre; BS has been said by 15
Vasistha/. "Wrapping up his head and covering the ground with
unsBcrificial grass he may void urine or ordure. "
Yfljiiavalkya, Verse 135,
One must not look at the SUll, nor at a naked woman
who is relea.sed. from sexua.lintercourse, llor at urine or 20
f86ces, llor when unclea.n, a.t the Ri'lhu a.nd the sta.rs. 135.
must never look at the Sun", although
this has been generally stated still looking at the Bun when rising,
setting, or eclipsed by Rl1hu, or reflected in water, when it has
reached the middle or the day, only ha5 been prohibited; not always. 25
As has been said by Ma.nu': "One must not observe the Sun
while rising, nor at any time while setting, nor eclipsed or reflected in
water, nor when it had reached the middle of the sky".
1. Oh, IX, 12-13.
2. Oh. XII. 13.
3, Oh. IV. 37.
340
Vlromitrodaya.-Eating in wif(l18 oompany.
[
Y d}iiava l7cya
Verse 136-137
One must not look at a "naked woman" except at the time of
A A
intercourse. As says As'valayana.
1
"One must not look at a
naked woman except at sexual intercourse."
released from sexual intercourse
5 i. e., who has finished sexual intercourse. After the intercourse
even a non-naked, one must not look at.
By the word Cha, and, when she is eogaged in eating etc.
As has been said by Manu': "Ooe mnst not eat in the company
with the wife, nor shonld one look at her, while she is eating, nor
10 while sneezing, yawning, or sitting at esse.' (43). Never while
she is colouring her eyes with collyrium, nor when anointed or
uncovered, nor while she is bringing forth (a child) must the best of
a BrftJ:tmal).a desiring good see her. (44)."
Nor also should one look at urine and ordnre. So also while
15 unclean, one shonld not look at the Rilhn and the stars. By the nse of
cha, and also, is intended that one should not look at his reflection in
waters, vide this text';-"Nor should one look at one's' own form
in water; this is the settled rule." (135),
20
Viramitrodya.
Yiijiiavalkya, Verse 134, 135.
Moreover Nadi, 'river' i. 8., its bllUk, since 0. separate mention
of the water has been made; ChMtya., 'the shade' i. e. which is resorted
to by a traveller and the like; 'road', the way;
'cattle-shed', i. c. generallj the resort for eholter by cows; CL7flbu,
25 'water', bhCLBma, 'ashes' is well known; in these, na meketa never must
one ease himself; (134)
Sandhya. 'the twilighte', i. e. the principal. The prohibition,
however, extend, to the voiding of ordure in the twilight. (134).
Arka7n, 'tho sun', in the state of rising &0. so SByS Manu,'
30 "One must not observe the Bun while rieing, nor at any time, while
1. Gr. S. III. 9. 6. The full Butra is 'f",". l'IT'lltL I 'f 'fIT: RI'I1<1.1 'I '111:
I 'f 'fllf 'if?J;'ItJ: I ,<If<'! 'f 1
2. Oh. IV. 43-44.
3. Manu Oh. IV. 3S.
4, Oh. IV. 37.
.. ____ ---1

Yd}navalkY6 ]
VerBII 136,
rainfaZZ.
341
Betting, nor when eclipBed, or reflected in water, nor when it had reached
the middle of the eky."
From the text of A's'valayana
1
:-"Except when having an enjoy
IDent oneself, one mn,t not look at a naked woman at any other time than
the intercourBe". 'means who haB just given np the 5
intercour Be' i. e. who had very recently had iuteroonr.,e. From the nse of
tho word eha, 'and aI60', the wife while having meals &0. So also Manu:'.
"One must not eat in company the wife, nor should one look at her
while she iB eBting, nor while Bneezing, or yawning, or sitting at eaBe.
Never while she is colouring her eyeB with collyrium, uor when 10
Bnnointed, or uncovered, nor while bringing forth (B child) must
best of a BrfiJ;tma". desiring good see her".
1J rine, .or, fmces, also, one must not look at after eBsing, vide the
text: "After eaBing oneself, one must not look at the voidance of urine
or ordure". By the UBe of the word eha, 'and', one's own reflection in 15
water, vide the text:' "Nor should onelook at one's form in the water;
this iB the settled rlile". Alluckih, 'nnclean', i.e. while contaminated on
Bccout of urine &c., one mu,t not look at R4huand alBa the stars. (135).
Y1i.jnavalkya, Verse 136.
'This my thunderboW' &c.' thus the entire hymn 20
should one utter, when it is raining, one' should' go un-
covered; and also one should not sleep. (136).
Bati, while ilis raining, ayam me
vajra.jl pftpmftnam-apahanti, may this thunderbolt kill my 81,i/wisher
oue should utter loudly this Mantra. 25
Apr1i.vrto gachchjlet, oue should go uncovered, i. e., one
should go without coveriug, vide the prohibitiou (in the text)'
"Not' should one run when it is raining". Na cha pratyaks'ir1i.!l
swapy1i.t, and one should not sleep with the head towards the west.
By the use of the word cha, and, is meant that one 8hould 30
not lie naked. Vide the text-" Nor oue aloue iu a solitary house,
1. Gr. S. III. 9. 6. 2. ah. IV. 43-44. s. ah. IV. 58.
4. See Para"ra Gr. S. II. VII. 7. ar<iil" 'f'ljf: 'fI''Il'!-
'1'11['1rqro. I
5. Mr. Manillik trallslates 'he ,bould not go unolothed,' apparently
he takes the 'I as applicable for both '""trn:..
The does not interpret it in that way, nOr the Viramitrod.yo
olso.
6. Monu ah. IV. 38.
342
jor Water and
[
YdjilofJalkya
Verae 13 r.
nor
'
naked, should one sleep" As alED of Manu': "one should not
sleep alone in a solitary house."
Vir amitrodaya.
Moreover, when it is raining from the sky, apravrto, 'uncovered',
5 i. 8. not covered. ayam me vajram pd,pmd,namahanat 'may this thunderbolt
destroy my enemy' thus repeating the entire mantra, one should proceed,
and should not, however, run, vide the text': 'Never should ,one run when
it is raining'. Similarly, 'with head towards: the West'
na swapst 'one must not lie' i. s. one must not go to sleep. By the nse of
10 the word ena, 'and' is also included one with his head turned towards
the north, for the Puriipa' also: "to tbe west, terrible
anxiety; similarly, loss, or death towards tbo North." Harita "Not
with the head towards the North, nor to the West".
yajiiava.lkya, Verse
15 Spittle, gore, ordure, urine, and. semen, these one must
not throw in waters. One must not wa.rm his feet at the
fire, nor must dne cross it. 137. '
spittle, an excreta, asrk, gore
i. e., blood; S'akrt, ordure i. e., freces; the rest are well known;
20 these apsu na one must not throw in waters. t:iimilarly
as to chaff and the like aleo. As says S'a;nkha: "Chaff, hair of the
"
head, freces, ashes, bones, phlegm, nails, hair of the body, one muet
not throw into water, nor should one strike water with hand
or feet."
25 Agnau cha padan na pratapayet, one must not warm his
feet at the fire. Nor also must one go across, langhayet, the fire.
By the use of the word cha., and, is lIleant that one should
not throw spittle and the rest into the fire; and
PAGE 40. " blowing with the mouth &c., one must not do at
30 the fire. To that effect Manu': "One must not blow
the fire with the mouth, nor should one look at a naked woman;
1. See Asvalii.yena Gr. S. III. 9. 6. quoted above.
2. Oh. IV. 5.
3, Oh. IV. 53-54,
i
,
I'
c'
\} ,
Yajflavalhya ]
Verso 137.
ViramltrodOya-K"p away from fir,.
one must not throw an impure! substance into the fire, nor warm
his feet at it. (53). Also one must not place it .below,' .
one cross over it, nor also should one place it towards the foot; and
one must not act to the detriment of living beings." (54).
Viramitrodaya.
Yajfiavalkya, Verse 137 (1).
Morever.
8.Mhivanam, 'spittle' i. e. excreta by the mouth viz. saliva and
5
the lika; a8rk. or blood; 8'akrt, 'ordure', i. e. fmces, the urine, and
thBsemen are well known. Somewhere 'poiAonB', is the read- 10
ing. Thus, poisons, natural as well as artificial. These one must not
throw into the water.
Yajiiavalkya, Verse 137 (2).
And again
Agnau, 'in the fira' i: e. towards the fire, the stretching of feet must 15
not be made. Enam, 'this'i. B. the fira, one must not 'cross',
By the use of the word, chao 'and' are included blOWing with the
mouth, and other acts. So also Manni: "One must not blow the fire with
the mouth, nor should one look at a naked woman; one should not throw
an impurity into the fire, nor must he .str.etch his feet.into the fire (53). 20
Also, he mnst not ploce it 'below (him), norshonld he cross it ; and he
must not place it towards the feet, nor should he do anything detrimental
to living baings. (04)
Yajiiavalkya, Verse 138.
Water one must not drink out of his joined palms; 25
nor should one waken the sleeping; one must not play
with dice, or with acts destructive of dharma; nor should
one lie down with the diseased. 138.
water out oj joined hands,
i. e., with the two hands put together, na pibet, one must not drink. 30
The mention of water is indicative by implication of all" drinkable
BU b.tances.
1. Dh. IV. 53-54 Medhatithi .dds, while seated on. cot orbedste.d,
one mnst not pla.ce fire below 8. g. in a grate.
2. .. -a\l imaginable substanoes which are
Acts to be avoidlltt
[
Ydjiiavalky
Ver8d 128.
Him who is superior to oneself in learning etc., s'ayanam, na.
prabodhayet, while he is sleeping one must not waken, vide the
special rule' : "One must not waken oue who is his superior."
kridet, one must not pla.v with dice, and
5 the like; dharmaghnai\l, with acts desttruetive of dharma, such as
destraction of cattle and the like, Vyadhitai\l, with the diseased i. e.,
Buffering from fever etc., in one place, one must not lie down na
samviset, i. e., must not sleep.
10
Viramitrodaya.
Anjalintt, 'with joined hands', i. e, with the two hanlis pu,
together:; jal.m na pibet, 'one Bhollld not drink water'; s'ayttnamt
'aBleep', i. e. when Bleeping, na prabodhayet, 'should not wakeri', i. e.
should not disturb him in sleep. ilioreover, 'with dice', na k?'idet
'one must not play', dllarmaghnai/;, 'destructive of the dllarma', Buch as tbe
15 degraded and the like, "yadhitairevtJ., 'or with the diBeased', na s'ayeta, i!I
. 'one mUBt not Bleep'. This ie the meaniog. Some', however, construe' :!i
it. as, 'one must not play with such as are destructive of dka,ma.' (38)
Yajftavalkya, Verse 139.
One must avoid forbidden acts, the smoke of the
20 dead, orossing the rivers, and resting on hair, a.shes, cha.ff,
charcoal, and potsherds. 139.
Acts opposed the usage of
the country, the village, Dr of the family, one must avoid, va.rjayet i
pretadhuman cha, and also the smoke arising from the dead;
25 crossing tbe river by Bwimming, one should avoid; this is the context.
sansthitim, sitting on the hair &c., one should
avoid- By cha, and, is meant, also upon bones, cotton, and impure
objects,
Morever,
Viramitrodaya
Here, acts not particnlarly prohibited, hut proscribed by Manu' &c"
e. g. in 'one mnst not cut the nails, the hair' aud the like, BUll an act
1 .. Manu: Dh. IV. .. -- -, -'---.
2. Apparently this has n reference to the This and other
.afaranc.e or. helpful in determining the dnteeo! hoth the authors.
3. Db. IV. 75,
]'
V6rB8 140.
rsPOrt-t!\8uelang COWl
whioh is opPoBed to the uB.ge of the ooutry, or Of the fa1ni;ly, otie mUBt
avoid. Pr8iadkuman 'Bmoke of the dead'i. 8. contact with the Bmoke from
(the burning of) the deaa body; with the arms, naditaram 'croBsing the
river', as alBa Bitting on the hair &c. one Bhould avoid. This is the
meaning. By the use of the word aka, 'and,' are .dded the cotton, 5
&c. So also Manu': "One should not reBt on the hair, ndr the ashes,
charcoal, or the skull boneB, nor cotton, and bones, nor the chaff, if one
desires to live a long life".
Yajfiavalkya, Verse 140.
One .must not re:port a sucking cow, nor must one 10
enter anywhere by a non-:passage; one must not acce:pt
from a king who is covetous, and who transgresses the
Sf astrtl. 140.
Mitak?hara.-A .cow drinking the milk etc. of another, one
shonld not report to another, nor also ehould he ward her all'; 15
adwarel.la, by a non-passage i. e., in "bad way, at any place i. e.,
in a city, village, or a temple, na :praviset, one must iWt imler;
nor' also, na cha, ehould one accept, :pratigr1ll.ll.liyat from
a lcing" rajfia.p, who is miserly and acts in transgression of the
S/ilstra. (140). 20,
Viramitrodaya.
And also, dlwyaniim, 'sncking', i.8. feeling the c.lf, gam, 'a
oow', of another nadla/lsldia 'one shonld not report' i. 8. one should not ..
tel! another. through 110 non-passage' i. 8. by a non-entrance
i. e. not used by the people, one should not enter a village, or a town and 25
the like. of one who has transgressed the
S'astra', i. e. who has overstepped the limits of the S'asira'; lubdhasya
'covetoIlB' i. e. even when there is wealth, one who doss notw;sh to
spend, 'from a king', i.8. from " roler of men,
one mnst not accept a gift. (140). 30
Verse 141. ...... ' . .'
As regards receivfng a gift, the bUtcher,tlle wneel-
man, the flag-man, the :prostitute, the king; blemished ten
times are these, than ,each one :preceding in the order. 141.
1. CIl, IV. 78,
44
346
Wl,o gift. to b. avoid.d?
as regards receiving gifts,
also as to those obtainable, the five beginning with the butcher, aud
the rest, purvasmat purvasmat, than each one preceding each
one succeedi/lg is das'agul).am dus'tatJ., ten times blemished.
5 Suna Means slanghtering of animals; one whose profession is
this, is Suni, the butcher. Oue whose occupation is the butchering of
animals; chakree the wheelman i. e., oilman; dhwaji flagman' i. e.,
wine seller ; vesya. the prostitute i. e., II public woman; naradhipatJ.,
the King, has been defined before.
10 Viramitrodaya.
The Author points out the extreme prohibitedness of the accept-
u.nce of a gift from the king as aforesaid
Yajiiavalkya, Verse 141.
S'ilntt, is the place for butchering animals; there, one appointed
15 for butchering is the 8'ilni, 'the butcher' ; c1!'tkri, 'the wheelman' i. e. the
oilman; dkUJaji,' 'the flagman' i. B. the wine-seller; ves'ya, 'a prostitute',
i. e. a woman living by prostitntion ; naradhipal}, the 'ruler of men' i. e.
the annointed particularly haviug the afore stated faults of
covetousness &c. These pratigrake 'in the matter of acceptance of gift'
20 having been rednced to a state of unacceptableness purvilt purvilt, 'than
each one preceding', das' agu'!}am, 'ten times', yatkottaram 'in the succeed-
ing order', 'are blemished' i. e. beget sin for the acceptor.
So also Ma.nu': "One wheel' is equal' to ten slaughter-houses;
a flag' is equal to ten wbeels; one proBtttute is equal to ten taverns,
25 and a kiug is equal to teu prostitutes (85). A butcher who keeps
ten' thousand slaughter houses, a king is equal to him; tbe acceptauce
of II gift from him is terrible (86) He who accepts from a king who
is covetous and who IIcts contrary to the s' astra, be in succession goas
to tbese twenty-one' hells (87); viz., Ti\misrll,' Andhatilmista, MaM-
1. Mark here the expre.Bion eq;;fl. It haB "referenoe to the mark of a
flag indioative of a a. tarern. means the sign of a tavern . .
2. Oh.IV.85-91.
S. "!ill'i. D. of the oilman; the oil-preBS ;
4. t e. ss bad 8S.
5. Another reoding iB
6. MedMtithi BayB the figure twenty-one is only indicative.
7. <irii'n;r-The hell whare pitoh dorkne.s prevail.. twenty-one bell.
mentioned above antt with Karaka.
Yd.inavaUcya ]
Vorse li2.
MltAksharA-The /o,ll .
aurava,. Ramava, the KMasutra hell, as also the Mahll.nllraka, (88);
he Sanjivana, Mahavichi, Tapana, Sampratapana, Sang.Mta,
Pfltamrttikam (89), Lohas'ankha, Pauthtl.ua, the
I'!\lmali' river, Asipatrn.vana, Loha' and the Karaka (90). Knowing
his, learned Br!l.J:tmaDs, who study the Vedas, desiring bliss after death; 5
10 not acoept gifts from a king. (91). .
The Author describes the rules regarding study
Yajiiavalkya, Verse 142.
Of the AdhytJ,yas, the Upakarma on the S'rdva7fi or
by the S'ravil,}a, or the Basta; but if the herbs' have appeared, 10
m the fifth of S'rava'l}a. 142.
1. orr.Q5r i, the river of hell. _
2. i;r and,""" .re to be 'taken as two ,ep",.te. has token the
,wo together as which would not make up the numher twenty-one.
3. i.o. When vegetable growth appears to eprout up. This has
. really a reference to firet 'prouts of the . future crops, when all .the
l.gricultura.l operations have the first Bign of fruition, 8 convenient interval ia
hhen avail.ble lor resuming study. This probably wa, the beginning of thee
bducational Term. India. is nn agricultural country, and_ the Indo .. arya.! & PIe--
bminently a.gricultura.l race. This period of a.n intervli.r-ater the agrioultural
operations of preparing the gronnd by burning, turning, sowing-primary Bnd by
br.a.nsplantation-when the sprouts begin to grownp, there is a oonvenient respite
til the crops appear and are ripe for gathering. This interva.l was inaugurated by
the ceremony of oommenoing the I!tudy and of refreshing those whioh had
beeu blurred by time. a:r<f'r1!T'IT :miimrqfUTTi!T "f
f.Rr'iR 3T1"fllfof,wr <T1f '1>1\ was the if...., devised to ,nit
the beginner 8e well as the old stlldent rejoining the aca.demy after the vaoation.
That this WIlS primarily mea.nt for members of an noademy is olear. ]3,nt a.s
as a. class were intellectual students, the beginning a.ppeared to have
been perlormed in great eclat the whole gathering together. As seasons.
vary with regional varilltioDs, the appearance of sprouts must va.ry acoordingly,.
a.nd ao alternative periods of 3lI1:frn', l1{t9IJf, and hsve been given for the.
commenoement of this ritual, the centra..! text marklDg the commencement being
common to all viz, the 'appearanoe of the Rprouts The interval follow ...
ing this viz of about four months was usefully availed of by past student, for
revising and refreshing the past studies until the month of or.l1f-e:r :when the
ami'or Utsa.rjana. (giving up) is to be performed. These two performanoes w.hich"
were "intendedto be observed on masso an.d so observed ma.rk an
tml'0rtant in of the ye., of an .Ar1a's life,1'[ot only
348
Updkarma.
[
Y djnatalkVa
,VBr86 142.
are studied are (known as) adhyayaa
i. e. the Vedas; of these the upa.karma i. e. the beginuing, one should
. perform upou the appearance of the herbs, on the full-moon day of the
month of S'rilvaCla; or on a day which is in conjunction with the
5 S'rava1.1a constellation, or on the fifth day, when in coujunction with
the asterism of Hasta, according to the rules of one's own
When, however, in the month of S'dtvaCla the herbs do
not appear, then one shonld perform it III :_-
Page 41" the month oE Bhfidrapada on the asterism of
10 S'ravaCla.
After tbat, for four and a half months, one should study the
Vedas. So also Manu
'
:-"On the S'ravaCla, or on the
having performed UpCL/carma according to the prescribed rnles, a
Bra\lmaCla Hhould attentively study the Vedas for five months and
15 a half."
Viramitrodaya.
Now the Author mentions the ritual which is part of the study
of the Vedas, and called the U pll.karma and the Ut,arga aleo
Yiijiiavalkya, Verses 142.
20 Those which are etudied, are udhvl1Vas i.8. Vedaa; the ritual in
qonnection with these is known as the Upftkarmll, on the S'rftvalli i.e.,
on the full moon day of the month of S'rftvul'll, or on "day having the
constellation, or on the fifth day of S'rftva'[!a having the Hasta
constellation, people should perform according to the ritual prescribed in
25 one's own gr!'Y'" 'the appearance of the herbs' goes
a(ter all the four; itB meauing is, appearance of teoder blades of the
paddy and other crops. By the word t", 'if', is intended that when in
the month of s'rapal'a there is the appearance of crops, any other tims
for the Upallarma is excluded. When, however, in the month of
30 S'raV,,!,a, owing to want of ehowers, there is no appearance of crops, then
in the month of BMdrap"d", on a day with the conjunction of the
directing the showers and other blessing!] of life are worshipped, but 80 very
prominent part has been assigned to the in tbe Y":Jurvoda ritual; for, beginning
with the primceval patriarchs, a long line of persons eminent in their own sphere
of intellectual and other nctivities is remembered and homage done to all, the
list concludes with his own anc,s\o,s in the paternal and natern",lline.
- 1. Oh. IV 9ii. '
---------------------._-----
349
S'ravana asterism, or on the full moon day, that. sn611111"1,e performed.
Bo the 'Bawl1rcha-g'rl1ya-parishi!hpa : "Owing to want "of sholVers, if
crops do not appear in that month then in the month of B'kadrapada
on the S'ravaM constellation, that is intended". Manri" "On the
s',a.a'.'i, or on' the having performed the Upakarma 5
according to the prescribed rules, a Br!l.1;tma!)a should attentively stndy
the vedas for five months and a half." Thus is the interpretation of the
authol' of the and others.
Really, however, by regard to the difference of the S'akTtas this is
an adjustment of the optional rnle, vide ti)e text: "Up!l.lrarmais, however, 10
performed respectvely by the folio wars of the sama" RK, and Yajurvedas
on the Hasta, and the parva when these do' not have any oon-
jnnction of Stars." Thereby the Rasta of the Bhildrapada for the sama
singers, the S'rava!'a of B'rava!)a for the followers of the RgverJa, and
when that is not possible, S''l!ava!,a in Bhadrapada; bnt for' the Yajur- 10
vedis, however, the s'rava!'i; when that is not poseible, the fifth of
the first haUol S'rava!!!". There also when tbese are not possible, that
EMdree (pur!)iml1), stated by Manu is ths time for Upil.karma. "The
conjnnotion of the constellation of Hasta is not intended on Panchami."
Bo alao Vrddha Gargya: "If the S'rava!!a oonsteUation be affected by 20
a parva, or bad star, or by a conjunction, the Upriharma may inth",t caS.B
he,on the fifth of the brig.ht half of s'ravana; or eoven if a 8ankrama!,a
or to. he. on the Pauri}ima the Upakarma should be per-
formed on the fifth by the Vaja8aneyi8".
For the Yajurvedi's Baudhayana mentions also another time: 25
"On the Pa,mJama8i of s'raVa!,a, or of having performed the
Upakarma one should study".
In Bhavi!hyottara: "On the Upakarma day has been prescribed
the tarpa!,a of the one should perform along with the Bril.1;tma!)",s
by contemplating god. with devotion." Also, "WbAn the Bky is 30
covered with c1onds, oh P{l.rtha I and the bottom of the Earth is muddy,
when at the end of S'rava!,a on the Paurnamasi the day d.wns, the
wise man shonld perform the bath according to I,he ritual of the S'ruti
and the S'mrti ; then to the gods as also to the one should offer
tarpa!,a with good water; for the upakarma as well as for the Utsarga 35
having gathered together at the proper time, one should prepare
of the darblta and then offer them the tarpa1,a. Again having prepared
the seven beginniog with Gaut.ma, and having worshipped them
according to capaoity, offer them tarpa!!a and exalt the family". Va1!Sam,
family i.8., the family of the Uddl,aret, 'e".lt' i. e., repeat. 40
.....
1, Oh. IV. 95.
350

[
Y djiiaua'kya
Verse 143.
The "While the are being
aprin kled, one who, resorting to the drinks by receiving
on his body the sprays of water diecharged by the aseembly, surely the
water also for gods, Brl1hmaMs and their descendants &c. and the Sudms
5 and others, will bring them even the other-worldly fruits; there is ,no
doubt about this." 'Drinks' i. e., receives; 'assembly' i. e., the people
collected for making the tarpa?,a; 'Intervening space' i. e., the place
between people making the tarpa1}-a and the effigies of Gaut"ama and
others made out of Kusa grass. Here in the matter of falling in the
10 middle, the S'udra . also bave the privilege. (142).
The period for the ritual oE Utsarjana
Yajiiavalkya, Verse 143.
Of the month of on the RohiJ)i asterism, or on
the eighth day, at a watery place, one should perform the
15 Utsarjana of the Chp.andas, outside according to rules. 1l!.3.

wa, of the month of Fau?ha on the Rohi1'!i asterism or the eighth day,
bahip., outside the village near the water. .
Chp.andasam, oj the i. e. the Vedas, according
20 to the rules ordained by his own utsargam kul'yat, one
8hould pe?jorm the utsarga.
When, however, the UplLkarma falls in the month oE
Bbadrapada, on the first day oE the bright halt oE the month oE MlLgha,
one should perform the Utsarjana. As has been ssid by Manu': "In
25 tbe month of morever, a wise man should perform outside,
the UtsarJana on the bright halE oE MlLgba wheu reacbed, in the fore-
noon oE the first day."
After that, having taken rest' for a night and two days about
it, or for II day and night, during the bright fortnights. the Vedas, and
1. two planetB or important stars happen to fall in
the SI1IDe house or CrO!!B through.
2. iiq:u,.-See Dote above. All the Rhis are invoked through their
K1tSa effjies or through n. bEetle Dut for BBCh, and then wntery ablutions are
offered to each name; this is tarpap,a, wll1T.
3. Oh. IV. 93.
',I. Qi!;ofl-4- n,gilt witil two day' tJ\91uding <11'!'ll
Ydj alkya ]
14S.
during the dark fortnights the Angas,' one should study. As Bays
Ma,nu':-" Having in accordauce with the 8' astra thus per-
formed the Utsarga of the Ch(!andas outside the village, one, Dlay
take rest for a night, or for a day and night. (97).
35i
Thereafter one should diligently recite the Vedas during the bright 5
fortnights; and the A.ngas of the Vedas all of them duriug the dark
fortnights one should study. (98)." 143.
Viramitrodaya.
In the bright half of the month of on the
constellation, or on the eigbth of the dark half of ballir, 'ontside' 10
tbe towD,jaltinte, 'at a watery place' i.e., near some water,
'of the the ,oet catJ,ed the Utsarga in the form of giving up
of study,vidhivat, 'according to rules' i. e., under the ritual as stated
in one's own grl}ya, Kuryrit, 'one should perform'. This is the meaning.
T'he plural 'Kuryul}.'-'they should ,perform' is by regard to the 15
assembly ofthe Brnl;lmaJ;las. by reference to the text' cited before "One
shonld perform Itlong with the Bro,l;lmaJ;las."
Here, moreover, 'on the Roh;,!,;' is in regard to the Bavl}raha' so
says Mis'ra. Tbis, morever, is for the Upt},karma in the When,
however, the Uptikarma is in the Bhridra, then on the fifth of the bright half 20
of Mtigna is the UtBarga, vide the text' 'five and a half', and also on account
of the text': "In the month of Mtig".'1- when the first day has arrived, thus
having performed the Ut8arga according to S'a8trri and outside."
These two performanceB althoogh seen in the text of Manu as
having reference to no other side and although referred to as part of 25
study, are also observed by although not studying' If the
Utaarga is not performed at the time (preseribed) for the Utsarga, then
it may be performed even on the S'rava'l}a, aB it is a permanent per-
formance, BO says Mis'ra. Manu' mentions the act after Utsarga: "Accord-
ing to S' '1-.tra, baving this performed the UtBarga of the 30.
outside,one may rest for a night with two days, or for a day and night ;
1. The six Vedanga i. miff[ m f.!,,;i;
2. Oh. IV. 97-98.
3. Of the j Bee p 349, 28-30 1. above.
4. In reference to tbe 'ISfI'''l i. ,. followerB of the
Ii. Dh. IV. 95.
6. Mllnn Dh. IV. 96, 97,
7. Oh, IV. 97-98.
5
Virnmitrodnya-Thrllll days anadhydyd,
[

Vm'811 144,
but tbereafter oue should attentively repeat the in the bright
halL" Harita: "Five months and a half having elapsed, he gives up
or five, or six; for three days no study; five days according
eome". (143).
The author mentions the periods of non-study
Yajiiavalkya, Verse 1M.
Three days of anadhyaya upon the demise of a pupil,
a f!,twi1c, a Guru,
l
a kinsman, after the Upftkarman, and also
at the Utsa1'ga, and similarly when a $"'otriya of his own
10 S'ii,kha (dies). (144).
ooe who is stud ving in the aforesLuted
way upon the d,mise of
a l)Upil. a fi,lwilc, a guru, and kinsmen, i. e. when they die try aha
manadhyayali, for three days is non-studyB. For three days
15 and nights one sbould avoid study. Upakarma1)i Utsa.rgakhye,
after the performance of the Upakarma and the ritnal called Utsarga,
three day's nonstudy.
For tbe Utsarga, however, a8 stated by Manu' tbe two alter-
natives of a night and two days, or a day and night, may be chosen
20 optionally along with this.
Swa.s'akhas'rotriye, when a S'rotriya of his own
s'akha'-When one studying his own S'!lkh!l dies, also 3 three days'
non-study. (144).
Viramitrodaya
After the Updkarma, having stated a no-study on tbe occasion, the
Author BtnteB other periods of non-Btudy by eight (ver5es)
1. These term. Qtvik 'l'iP-r<l;:, 'l'/, <rql>'!Fr nnd arr"fr! have been defined by
ra.Fnavalkva above at verses 34 and 35 which mlly he referred to.
2. 3Fl'b-zrr:r suspension of study; the wOl'd has consequently come to
be regarded 0,13 equivalent to a holiaay.
S. See. above P. SoIL 4 Oh. IV, 97 ..
4. 8akke :-School Or perilu6.sion. Particular branch or' school
of Vea . the give, det.il, of the,e Sakha, for ench Veda e. g .
11'1l"l'l'T!iTll;!r <n'Tl'l.n u"lT'lufr 'l\;:[,!oll &'c., The,e are appended to the
'IlijlUT portion of the Vea.,.
I
YajiuJrJalkya ]
VerBsR 144-45.
a
Yajilavalkya, 'Verse 144.
353
After having performed the UpfJ.kar1nu and the Utsarga, similarly
when 11 pupil &c. die, also when a S'rotriya, a student of one's own S'{lkfta,
dies, for all these several reasons, for an interval of three days the
non-study. Band!/u, 'kinsman' i. e., of the same family. By the nse of' 5
the word Cka, 'and', are included other causes of impnrity from birth
or death. (144).
Yajiiavalkya, Verse 145.
At twilight when there is thunder, a hurricane', an .
earthquake, a fall of meteors; or when he has finiShed the
Vedas, and when he has studied the Ara1}yalca', for a day 10
and night. 145).
When at twilight there is a peal of thunder,
or when the sky is oppressed hy a hurricane, there is a disturhing noise,
or when the earth shakes, or when the meteors fall, or when the
Mantra or Brlll;1mal;a is finished, as also when the Aral}yalca is 15
studied, dyunis'am, for a day and night, shonld he ohserved an
anadhyaya (145).
Viramitrodaya.
Sandhyd, 'twilight' i. e" the morning twilight; garjita, 'thunder'
i. e., peals of the clon,ls; nirghdte 'hurricane' i.e., uoise from di.turbance 20
in the sky; bhakampa, 'earthquake' j. e., disturbance from the shaking
of t.he earth; ulkapatane e!la, also on a rail of meteors; On sllch an
occurrence, dyunisam, a day and a night' i. e., as far as its duration, a
non study i. e., suspension of study. Commencing from thep.rticn!.r
part of time upto the same time on the next day is an dM.!a-"s far 25
I1s the duration'; one occurring during that is an dkdUha, vide the text of
Gantama': "As far as the duration, on account of earthquake,
hurricane, and shower of meteors."
1. i'r'l'i1l, violent wind in the sky.
2. The OfI>;O,!,!,S are the portions of the Ved .. which are "'ppoBed to he
oou:;.posed to to recited in a. retired pla.ce. Tiley contain philoBophicftjl
tions. 0 r 3nO it 3l'[\tI'!'I'll.'i(fifif",. c. g. i'tRifrlR"'l"
"i(;it'lHO'!<i>, ,[&OJ\U'!,">.( II
3. Qh. 16.22.
45
354
Viramitrodayn.-DUl'iug the. EdiplJc.
[
Jf4iiIavaik!la
Verse .140.
If, however, the thun'der he at the evening-twilight, then the
suspension of study shall be only for the night; vide, this text of Harita :
"At the evening twilight, if tbere be thunder, for the night; at tho
morning twilight, if there be thnnder, day and night."
5 Vedam 'the Vedas' i. c., the },[antra portion os well as the
A
portion; sanulpya 'having finished'; i. c., the
portion of the for one who hae stlldided theee, a [lay aad
night oaly is the period for suspension of study. (145)_
Yajilavalkya, Verse 146.
10 On the :fifteenth, on the fourteenth, on the eighth day,
on the impurity on account of Rahu, on junctions of the
seasons, or after having feasted at a S'raddha, as also
having received a gift. (146).
on the .fifteenth, i. e. on,
15 the dark moon as well as' the"full, ',. clia.turdi:ts'iamaslitamyam
Rahusutake, an the fourteenth day, on the an the
impurity an account of Rd-hlt, i. e., on the eclipses of the Moon and the
Snn, a day and night should be observed as non'stud y .
. As to the textl, "For three days one must not recite the
20 Vedas when there is the impurity on account of the (death of a) king,
or on acconnt of Rithu," that has " reference when they set while
in the eclipse.
"On the junctions of the seasons," ou the first days, or
Pagea 42* after ha.ving feasted at a S'rfldha, as also having accepted" it,
25 there is to be an anadnyaya for a day and night. This,
morever, refers to S'rfldhas other than the In that case,
2. Of Mann Oh. rv. 110.
1. nr:tlrFf!nr: i. o. acceptauce of an invitation fat the same.
,
3. 'ffi oa::-Tha sr.d,lhns which ara performed
from the oremation day to the oompletion of the arB offered to the
deceased nIone., as he is not joined to the allcesters l4Q.f9IniH and placed a.mong
them, and has formd [l, new trio:;r-.fi. See YaiiiavaZkya 1. 251 and the
on the two verses, and the introduction to Ohapter. X.
Y d;navalliJlIu J
VerSe 117.
M'ltl1kshDrll.-Intcrvention of beasts.
however, for three nights, vide the text':-" Havingaccepiled an
invitatIGln for the Ekoddifhta, a learned Britl).maQa must not recite
Veda for three dn ys,"
Viramitrodaya.
355
Ba1I1,satalw, 'impurity on acconnt of Ri\.hu' i. e., the impurity for 5
having obBerved Baku; in short, on an eclipBe of the Moon and the
Sun. Of the rtu., 'seasons' such as the vern.l and others; Sandhifhu
'juncture,' i. e., interposed on the first; on Buch daye for a day and night
iB the non-study. This is the can text.
As for the text': "For three days one must not recite the Vedas 10
when there is the impurity on account of the (death of 11) king or on
account of Ril.bu", that has 11 reference when they set while in the eclipse.
S',addhikam, 'pertnining to the SrMdha' i. e., connected with a S'rftddha,
Buch as; food, etc., it; or accepted it; after that there is sUBpens-
ion of Btudy for a day and night. ThiB, moreover, has a reference to the 15
parva,!" and other kinds of S'radlla, vide the text of l'IIanu' : "Having
accepted an invitation for the Elwddih.ta, a learned Bril.l).ma\la mUBt
not recite the Veda during three days, a9 .1so during the impurity (on
account) of (the death of aking or onM'count) of RlLhu." Here it should
be re.membered thnt in this impurity of Baku, the non-study is limited ns 20
far IliS its dUration, vi<.ie the text of Gautama' referred to. (1413)
yajii.a,va,lkya, Verse 147.
When ca.ttle, a, frog, a, mongoose, a, dog, a, sna,ke, a,
ca,t, or a, ra,t pass between, a, da,y a,nd night; a,s a,lso a,t the
fa,ll of (the fla,g of) S'a,kra" or its rise. 147. 25
:-In regard to those engaged in study when
cattle &c. pass between; on a dny when the flag of 8' akra iB set
up, as also on the day when it is lowered, a,horatra,m
a,na,dhyaya,fi, for a day and night there shall be an interval
of nonstudy. Having mentioned dyunis' am, before
3
, the 30
mention again of ahorfttra, 'day and night' is for the purpose of
indicating, that in regnrd to thunder" Ilt twilight, a hurricane,
1. Manu Oh. VI. 110.
2. Oh. 16. 22.
3. VerBe. 145.
4. There is a mistake in tho print in I. 6 on P. 42. For ,,",1fT'filfrr &0,
read \l''''I!l1Ffr'r etc.
356
the 80lmll oj dog &-G.
[
YdjnGvalltya
VCrBSS U7-14.S.
an earthquake, a fall of meteors, the period of non-stud y is
as far as the period! (of their occurrence), vide the text of
Gautama
2
: "the Aktllikas are at the fall of a thunderbolt,
an earthquake, an eclipse and the fall of meteors" beginning
5 from the time of the (occmence of the) cause, and continuing upto
the same point of time the next day is aMla; one pervading that, 18
the Aktllilca, non-study as far as the period
This 'however' when it thunders, etc., in the morning
twilignt. On a thunder in the evening twilight, however, for
10 the uight only, vide the text of Harita. "Upon a thunder at the
evening twilight, the night, at the morning twilight, for a day
and night, "
As to what has been said by Gautama' "In the case of a
dog, an ichneumon, a snake, a frog, a cat, for three days and
15 a jonrney also." that has a reference to the istruction for the
first time.
Viramitrodaya.
Ant"r"m, ' betwoen " i.e., at the time of the instruction, passing
between the pupil and tbe instructor, during that; thus cansed by
20 cattle, etc.; g"hmp(Ue ' at the hoisting of S'aba " i.e., when the /lag of
Indra falls; 'rise', i.e., when the flag of Indra is raised, a day
and night is non-study. As to ths text of Gautama': "In ths of
a dog, an ichneumon, a snake, a frog, a cat, for three days fast, and an
outside journey aJso " that has a reference to the instructions given fqr
25 the first time. Here, by the word tu, ' howsver " is a distinction from
the ilhdlihlL 'for the time '. (147)
Yiijfia. va.lkya, Verse 14S.
At the sound of a dog, a jackal, an ass, a.n owl, a
Sama, a bamboo, or of one in distress. In the neighbour-
30 hood of impurities, a corpse, a S'iidra, an a
cemetery, or an outcast.-148.
1.
2. Dh. XVI. 22.
3. Dh. II. 60.
4. Clh. XVI. 7,
,nl
.I..f ....
:j

{
".".

j
1
YdjiiavalT'lI
a
]
V6r86s 148-40.
a dog; a jaokal; gardabha,
an ass; uluka, all owl; a Sama, the Si1.ma hymns; bal)a, a
bamboo; artap., one in distreBs i. e. one in pain.
OE these, i. e. at the sonnd of a dog &c., the stndy is
357
interrupted for the time heing ; also at the sound of a &c. vide 5
the text oE Gautama
l
: "At the sound of bamboo.. VfIJa, oE a large
or small drum, a conveyance, and the wail oE a person in pain."
Gantree, , a conveyance' i.e. a cart.
In the neighbourhood oE impurities, &c., the interruption to
study lasts for the time only. (148). 10
Yajiiavalkya, Verse 149.
In a country which is impure, as also when one
himself (is impure), during thunder and flashes of
lightning, after eating while his hands are' moist, in water,
at midnight, and when high wind is blowing.--149. 15
des'e, in an impure oountry, and
when one himself, atmani etc., is impure. So also vidyutstanita
samplawe,durina thunder and flashes of lightnin.q, when the lightn-
ing flash continues again and again; stanitasamplave, and when it
thunders incessantly i. e. when thunder peals again and again; for that 20
interval there is non-study; bhuktwa, after eating, a.rdrapa.l)ifl,
with hands moist, one must not study; jalamadhye, in water,
ardhara.tre, at midnight, called the dnring the two middle
praharas (of tbe night), atima.rute, and when high wind is blowing.,
though it might be day-time, he should not study for that period of 25
time. (149).
ya.jiiavalkya, Verse 150.
During a dust-storm when the quarters are heated,
during twillight, mist, danger, while running, as also at a
foul stench, and when a has come to the house. (150) 30
a portentous fall of dust, digda.he,
when the quarters are heated, wbere the quarters appear as if in con-
I, Oh. XVI, 7,
358
[
Ydjiiuvulkya
Versos 150-1.5.
ilagration, sa.ndhya.yornihare, du?ing the twiliphts, dur'ing mist'
i.e., foggy weather, during danger, i. e, created by
thieves, kings, etc., (there should be) cessation of study for that
period of time.
D Dhu.vata.p., while running, i. e., while moving qnickly, there
should be suspension of study. Piltiga.ndhe, during/oul stench, while
nasty smell and the smell of impnre objects such as wine and the like is
being felt; when a such as a S'rotriya or the like has come to
the house, until bis permission is obtained there should be cessation
10 of study, ---
yajiia.va.lkya., Verse 151,
While on a.n a.ss, a. ca.mel, a. conveya.nce, a.n elepha.nt,
a. horse, a. boa.t, a. tree, or wa.ste land; these thirty-seven
occasions they understa.nd as occasions for non-study for
15 the time. (151).
Yanam, conveyance;jBuchas a chariot, etc.;
iriJ;lam, or.deBer t Ian d.
*Puge 43. Wbile riding on I1Il et;l,tihereshould he.
cessation from study for that time.
20 Thus beginning with the' passage "A dog, II jackal, an ass,
&c.," these thirty seven causes for tbe suspensiou of study are as of
the I!lIture for the time beiug i. e. co-termiuous with tbe causes,
those versed in the rules as to anadhyayas, understad, vidup..
By the expression' they understand' are included others also
25 mentioned in other Smrtis, as has been said by Manu'.: ., While
lying on a bed, while one is with feet stretched, while one is "itting
on the hams with a cloth tied round the knee" one must not study;
nor when one has eaten meat, or food impure on account of birth
or death." (151).
30 Viramitrodaya.
Yajiiava1kya, Verses 148-151-
S'wti, a dog' ; I a jackal'; gardabha" 'IlD nElS 't is wel-
known; 'an owl'; saman>, 'portion of the Vedas which is
snng '.; bamboo', fl, specia.l kind of with seven strings;
35 distress', i.e., oPT>ressB{l with grief, etc., at the sound of these
1. Verse 148.
2. Oh. IV, 112.
Y'djFtavarlcya J
VerB6 148-151.
359
seven. The msaning of the possessive case should be understood
according as it Buits the occasion .
.Amedllyam, 'impure', i.e., such as urine, etc.; 8'iLVa, 'corpse', i.8.,
a lifeless body; 8'udra is well-known; antyai}. 'lower than the 8'udra';
8m,danam, 'cemetery', the place for burning deaf bodies; paUta/" 5
'degraded', the sinners; anUke, 'in-the vicinity', i.e., proximity of
these six. (148)
DeSe, ' id country', i e., intended for stndy, a5uGkau ' when impure'
atmani, 'one himself', or in the opinion of the student, impure; vidyutaiJ"
'of the lightning '; 8umplav8, 'again and Digaio flashing'; stanitaBya, 10
, of thunder' i.e., of theroo.ring of clouds, when it occurs; b/tu/,twa, 'alter
having eaten " when on account of sipping, the hands are moist, then;
ambhontaly-, 'in the water '; ardhaar{ttre,. 'during i,e.,
during the two middle quarters of the night; 'when high
wind is blowing', i.e., wheuthe wind is moving violently. (149) 15
In a duststorm in t.he form of an upheaval; nnol. similarly also
when the qU'fters are burning; sandhyd 'twilight', both morning and
evenin-g; ;nillaro, 'fog', smoky weather, well-known as kubhe8a;
'dangs,r 1, fear from robbers, etc., during these three;
DMvalal, 'running' i. e. when onself is proceeding with speed; the 20
possesive and the loc.tive cases have the same meaning. 'elMvala i e.
running away from the instructor, so holds S'ulapalli. Putigand/,e' at a
foul stench'. i. e. at a bad smeli, like the wine &c, dgate "come to'
which is stated furthur on, and with that this is connected. When it
is"perceivad, is its meaning. cI''', 'nnd on a as described 25
before;.qr/,amdqate, 'having coms'to the home', i. e. having reached the
stage ofa:residenceat home. (150)
. Kharasya.' of' an ass' i. e. of a donkey; ul!ht"a'ya 'of a camel'
whICh IS well known; y,lnasya 'of a conveyarice' i. e. such as of a
chariot, or the like; ha8tino.sva8ya aha,' , of an elephILnt, and of a horse' 30
who are well-known; navo ' of a boat' i. e. of n ferry, v?/tl!hasya, 'of n
tree' well-known;. 'of wasteland,' i. e. b[Hren or aesert
land. Of these eight, when one is on i. e. has reached there; etitn, 'these'
i. e. beginning with the cause such llS the noise of a dog etc. and
thirty-seven in number, anadhyayas, 'periods of euspension of study' 35
latMlihas 'for the time being 'i. e. extending only to the aontinuanca
of the cause, vidui', 'they know' i. e. the eages have said.
This, moreover, is an exten,ion of the anadkydyas mentioned by
Manu
l
and others sllch as: "While lying on a bed, while one i8 with feet
stretched. while one i, sitting on ham" one must not stud'S,; as also after 40
eating a meal, or food from persons in impurity owing to birth &c.," As
for what is 'tated in the text'. "A twice-born should.always avoid with
effort two occasions as anadhydt'as, when either the place of study, or
his own Belf is impure" that has a reference to B"ahmayaJl1a as will be
seen from the context. (151) . 41
1. IV.H2.
2. Manu Oh. IV. 127.
360
[
Ya/nuvltlJ"V
Verse 152.
Having thns mentioned the anadhyliyalP, the Author now
10 mentions as in the context, the vows of a Snataka
Yajiiavalkya, Verse 152.
Of a God, of a of a snataka, of the teacher, of
a King, a fanother's wife
i
, one' must not step across the shadow,
as also the blood, fooces, urine, spittle, and unguents Hi2.
15 Mitaksar.a--Devanam, of the gods i.e., of the
images of gods for worship, rtwiksnataka.cha.ryarajiia.m
parastriyas'cha chp.t'lyam nakramet, of the shadow of
'1:twiks, oj a sltataka, of the teacher, of a 1cillg, and of another's wzle,
One must nat step a eros1 i.e., tread up i. e., step across deliberately.
20 As says Manu
3
" OE the Gods, of a Gum, of a King, and also of
a Snlltaka, of his teacher, one must not intentionally step across the
shadow; nor al800E onewiths'brown',.skill,'snd a
. """!;:-: "1'::1' ,,- <'".
1. [{l.:m-i. o. any stranger woman. Buhler trnDs'late!- 'a.ny _woman 'other
than one's wife.' The word m is not merely"confined to wife only, and
would convey not only a wife of another, bnt any woman to whom he is not
related. Thus, a sister, mother and the like relations cannot be called
2. Oh. IV 130.
3. iil"gO'T1-i. o. of D. bCibhru-One having a red or brown colour. 'a
reddish brown anima.l, is the expbnation ot Govino, Kullukn., and Ramnuhandro..
Medhatithi explains it as '0. brown cow'. Buhler addsl!!-"Or a i!oma creeper'
may be meant ... Narayana explains it !l.S 10: brown cre!l.tere.' is also the
name of a country and its inha.bitants, and equQ,lly the animals in it way be
ohara.iteril!ed by tha.t na.me very proba.bly as indica.tive of the colour. Thus it
may refer to a Tarta1' OJ a Moghal who will be Iound to have been del!!cribed as
a FH;{. The name is also suggestive of the animals or the con veynnce
nsed :by him. refers to nn animal. Be suggests that since the
inflexional form. is in the neuter gender, it ma.y genently indicate men,
animals, and even plants, vide the rule of grammar 'IDlfR ' when the
application is general aud DO pa.rticular gender "is str8l!sed, the neuter is
employed to indicate the general charncter." (Panini II, IV. 17).
4. A rfne:rrt is ODe who has taken a. f!!ffi; one initinted and under a vow.
The term is commonly used in reference to those who either have them!81ves
performed the great Srauta sacrific such I1.S &c. or is
a descendant in the male line of such Il one.
..
F;. djnavalkya ]
Ve,,, 153.
Babhrul]o 'of one with a brown skin' i. e. of anyone tha.t has
the colour of a mongoose, such as, a cow, or a horse; oE the Soma plant,
or the like other, since the Eorm is in the nel,ter gender,
Rakt1\.dini cha.-also blood and the like, one should n(jt step
on. By the use oE the word Adi, 'and like others' are included the wa.ter 5
used Ear a bath, and the like other things. "On things used Ear
cleaning the body, on water used Ear a batb, Ereces, or urine, on blood,
on a spittle, or a thing spat out after chewing, and on anything
. vomited, one must not step intentionally.l"
Viramt1;rodaya. 10
Thus, having etated the anadl.yayas reached iu due oourse,
tesuming the context, the Author mentions the duties of a snataka
Yiijiiavalkya, Verse 152.
Deva8ytt, ' of God', i. e. of the image of Gods, of the Rtwik and
others, the shadow; 'raktam 'blood' i. e. gore; f",oes, urine, and the'like; 15
'the Bpittle' fallen from the mouth; such as the saliva and the
like; Udvarianam, things used for r.abbing and cleansing the body; these
ouemust uot step across intentionally.;nakramet, one must not 'step on' or
cross OVer, vide the texlof Yama, "Of the Gods, of the twioe-born, of the
preceptor, of the learned. of the snlit>1ka, of the Teacher, .. nd of the 20
ministers, never must one craBS intentionally the shadow; of II
black-cow also". (152),
--
. Y.jiia valkya, Verse 153.
The Vipra, the smoke, the and one's own
self, must never be despised. Until death one should wish 25
for Never must one. touch anyone ina
vital point'. 153.
Vipra, an accomplished and lellr.ned
a snake., serpent, a king, i. B. the ruler
1. Oh. IV. 112.
'lli-tbe vital part;
S. Manu Oh. IV. 127.
i . QI;>., JV. JSB, 136,
5, Manu Oh. IV. 132.
46
362
rdital<sharii..-Eahauc well.
[

Verse 154.
of men; these on no acconnt must be despised. Atma and
one's own self should never be despised. AmrtYOfl, 1m til death, so
long as be ives, p1'osperit,y, one should wish for.
spp'et, never must one touch anyone in a vital
5 point. Of anyone, the weak point i. e., a misconduct, one mUHt not
bring to light. (153).
Viramitrodaya.
Yajilava1kya, Verse 153 (1).
J\1Ioreover, a Viprs, a so.ke, a and .lso one's own selt'
must never be despised. Here Mann
'
. "A K?hatriya, as also a
10 snake, and B Bra1;t'11B.r;t!J. Who is in mflny lores, Qne desiring
happiness, must not despise, however feeble they may be. TheBe three
indeed, when despised bnrn dowu persons ":
Moreover,
Yiijilava1kya, Verse 153 (2).
15 As long as oue ie living, One should wioh for prosperity i. e. Que
should carryon life as a householder, in the best manner with the pros-
perityaccomplished. J\1Ioreover, Kanollit, 'any oue,' a friend,a neutral,
or an enemy, marma?Zi, 'in a vitll.l part,' i. e. in regard to a secret defect
na sprset, 'one mllst not touch,' i. e. must not make the subject matter of
20 a talk etc. The net moaning is that others' secrets should not be
brought to light. 153).
Verse 154.
Far the ordure, urine the water
useii for the one must As by the
25 S'ruti the Smrti, in the best sho1l.1ii one
observe his coniiuct. 154.
U leavings after meals,
vil).mutra, ordure and 1wine, as also the water after washing .the feet;
from the -house,durat, Jar away, samutsrjet, one should cast.
by the B'Tuti and also by tile Smrti, such conduct
always, should one observe in the best manne,',
1. Manu Oh. IV 135, 136.
-----
YdJiiallaZkya J
r.,." 155.
r.cvile ,another,
.
363,
Viramitrodaya
.,
Moreov:.er,
Yajiiavalkya, Verse 154.
From the house, at 11 di,t"noe, the leavings &0; one should,throw.
PttdttmMa/}, 'the water of tho foot IVllsb,' i: e. the water flowin.g from 5
the washing of the feet. So .lso s",k as, directed botk by the and
Smrti as neoessory courses of doily routine in the form of agnihotra, the
doily bath &0., by reg.rd t.o the point of time for eaoh, samyah, 'in the
best manner,' along with all the available necessary accoDJp'i.niments
tteharet, 'observe,' i.e. perform: Here is part of the rule. (154). 10
Yajiiavalkya,Verse 155.
The cow, the Brap,mal].a, the fire, and the food, never
while yet ilnwashed,nor with the feet, must one touch. '
One must not indulge in reviling or striking. 'The son, as
01
also the pupil, one may strike. 155. 15
Mitakshara:-Gam B'rap,mal).am Agnim, the cow, the
the }ire ;' annam food i. e., the eatable, particularly the
cooked food while unclean, one must not touch. With foot,
however, not even when not un washed. If, however, be touches
through mistake, then after having performed the ilahamana, he should 20
"If one touches these while impure, he should always sprinkle with hiB
hand water on the vital points of perception,' as also all the limbs and
the navel with the palm of the bnd" as directed by Manu.'
Thus he should sprinkle water on the prfllJa ancl.other. organs
of perception. Of anyone whatever he na ninia 25
kuryat, should neller indulge ill reviling or striking. This,
moreover, is in regard to the harmless; for says Manu':-'-"For
a man who through unwisdom muses blood to flow from.a non- '
fighting Brill;1mar:m sull'ers great pain after death."
1. 1I1"1''l:,-i. D. <i"'!lIl"Wllol'l:,-IfI"l, ;1[1'1', &
2. Oh. IV, 145.
5, Oh. IV. 167,
364
Viramitrodayo-1lfay beat/ar diflOpli1le.
[
Ydjnatlolkya
Verso 155.
The son and tbe pupil one may beat, but only for the sake of
discipline'. By the word eha., and, is meant
Page 44. even slaves, &c., The beating, moreover, should
be inflicted with a rope, &c., avoiding the head
5 lind the like parts. "Pupil's punishment shall be without a corporal
beating. If powerless, with a rope or a split bamboo both thin. Strikiug
with any otber tbing, he should be punished by the king", has been
declared by Ga.utama.:.-Vide the text of Ma.nu'. "But on the
back part of the body only, nevel' on the face. I,
10 Viramitrodaya.
Moreover,
Yajiiavalkya, Verse 155.
'unwashed' i. a. unolean, being suoh
gnyodaniln, 'the cow, the BraJ;1maq.a, the fire, aui cookod rioe,' na sprs' at
Hi 'one must not touoh'. Even when clean, padd, 'with foot,' theBe, one
must not touch. On a touoh, however, "If' be touohes these while impure, '
he should always sprinkle with his hand water on the organs of percep-
tion, as also all the limbs, and the navel with the palm of his hand,"
as direoted by Manu,4 he should act. EKoapting the period of' war,
20 one should not iudulge in mutual reviling or beating.
Here " caunter-exoeption' has been stated by 8uta, 'son' &0.
By the use of the word ana, 'and', are inohl,ie,l the wife, and the .lave,
vide the text of Manu': "The wife, the son, the slave, the pupil, a
uteriue hrother when found to be guilty, become punishable with a rope,
25 or a split hamboo (300). But on the back portioD of the body, never
on any aooaunt on the faoe ; one striking otherwise than thus, however,
incures the sin of a thief." (301). Trldayet, 'may strike' i. e. for
discipline. (155).
1. to learn; COUTse or process of learning
l
discipline;
and by a connection of caUBe and effect, it mellDS punishment.
2. ah. III. 4S-50.
----
B. ah. VIII. 301.
4. ,ah. IV. 143:
5. q!ri'lrwr, 0. counter-exception, Iln exception to an exception 8:9 that the
general rule is made applicable baok to the matter.,
6. ah. VIII. 300, 301,
----------- -----
Y 4jiiavaZkya ]
v .... J50.
MitdksbarA.- Act Dharma.
Yajnavalkya, Verse 156.
In deed, in mind, and in speech, one should with
assiduity properly act according to Dharma. A thing not
teading to heaven, and disliked by men, 'although according
to dharma one must never practice". (166).
1165
in deed, i. e., by the body, one 5
should according to his capacity observe the law; that also one
should contemplate in his mind, and with the speech, utter.
Dharmyam, according to law i. e. although laid down as a rule
in law, disliked by the people, i. e. which causes a
censure from the people, such as at Madhuparka or the like killing a 10
&c. nacharet, one must never practice. Since, aswargyam,
not leading to heaven, i. e., like the Agni?h(omiya sacrifice and
the like does not become the maans of securing heaven. 156.
Viramitrodoya
Moreover,
15
Yajiianvalkya, Verse 156.
Karmal'd, 'In deed', i. e. with the body. Here, yatna;t, 'with
effort', is to be takeo liS ao injunction. Here an exception: aszoargyam &0.
'not leading to heaven, &c.' Dharmam,' accor,ling to dharma'. as II
means of securing the desired object, even althongh ordained by tbe Vedas 20
or like others; aswargyam, 'not leading to heaven', i.e., pro.doctive of
greater nodesirable remits soch as abMcha"a,l and the like; loka-
'disliked by the people', e. g. the king causing the people of
-the Oentral Provinces to abstain from flesh-eating except when ordained;
also nacharet, 'oue shollid not practice'. By the USB. of the word tu, 25
'bowever' is suggested that one should act according to law. (156).
Yajiiavalkya, Verse 157,158
The mother, father, guest, brother, sister, a rela.tion,
maternal uncle, the aged, the young, the sick, the
preceptor, the learned, a dependant, and the Bandhus, 157. 30
1. atfi:r:;:rrf is magical incantation of an evil spirit as an auxiliary in
harm to the enemy.
366
not quarrel with relations.
[
y 4iiiat'aZlcya
V"", 157-158.
The Rtwik, the Purohit, one's offspring, wife, a
servant, the uterine relations, with these by avoiding
dispute, the householder can conquer all the worlds. 158.
Mita,kshara.:-lYU\ta.-mother i.e., the natural'; pita, father
. ,
5 the natural father; atithip., guest, one on his jouruey; bhrataro,
brothers, even the not uterine; jamayo, sisters, women with their
hushauds living; sambandhino, relations by marriage'; matulo,
maternal uncle, mother'. brother; vrddhap., the aged i. e. above
seventy years oE age; bala, the young, as far as the sixteentb year';
10 aturo, the sicle i. e. the diseased; acharya', the preceptor, one who
performs the initiation; vaidyo the learned i. e. the savant or the
physician; tbe dependent i. e. one who is maintained,
bandhavah, the bandht!s i. e. of the fatber's side and the mother's
side j the separate mention of the maternal uncle is with u view to
15 indicate special regard.
Rtwik, priest officiating at the sacrifice; purohita, tbe priest
. .
performing the propitiating rites sucli as s'anti &0.; apatyam, the
offspring., such as the sons &c.; bharya, wife i. e. the' companion in
the performance of dnties; dasa:jl, a serl1ant, the household servant;
20 sanabhayap., uterine relations born of the same womb. The
separate mention of the uterine relations in addition to brotbers,
is for the purpose of including sisters withont husbauds. With
those, i. e. mother &c., avoiding wordly disputes sarvan, 'all'
i. e., the Pr6,jlipatya and other, lokan, regions, he attains. (158).
25
Viramitrodaya.
Moreover,
ya.jiiavalkya, Verses 157, 158.
Jf1mayo, 'sister and. others', sambandllino, 'relations', snch as the
BOl1win.law and t,ha like others; 'the young', not. sixteen
1. "I'I'lr-who hOB givon birth;
2. through or on account of marriage. Of. the
marathi word Cl1rift.
3, minor as -far as sixtoen Y[Lrs. Niirar1a.
4. See Verse 34 .bove "'liiP! '3 I
5. '3i1ffilinIfr Cf.
B. The learned; the educated. The word bas been used in the same SBnSe
in the pa.ssage quoted in regard to and viz.

,,-, ..
Ya}navalklla )
"Verse 150.
1\1UaksharA-Ne118r batTie in
yea.rs in.age.; 'aged', more than seventy years of age; dturo,
'the Bick' the diseaBed; vaidyo, 'the learned', i. e. the physician; some
interpret it .s the educated'; 'depend.nts' i. e. persons
maintained by him euch as the pupil ond tho like otbera;
, rel.tions " on tlie mother'e side; 'the sacrificing priestc' 5
performing propitiatory .nd other rites; or the instructor in the perform-
.nce of the Voidic rites; 'uterine relations' the s.pinq.as on
tbe side of the mother &c., are well-known; some have been described
liefore.
Here the reiter.tion specially of some, although already mentioned 10
generally, is with a view to indicate special regard. With the mother and
the rest avoiding dispute i. e. a quarrel i. e. a dispute at law to be
hereafter defined, a house-holder 8ai-Van, 'alL', i. e. the BrAl;lma and like
others,_loMn, 'regions', jayati, 'conquers', i. e. attains. Therefore, the
purport is that with these, one should not enter into a dispute. 157, 158. 15
Yajiiavalkya, Verse 159.
Without taking out five balls one must not bathe in
others' waters. One ma.y bathe in rivers, in divine ponds,
lakes, anp. water springs. (159).
in others, water, i.e., owned by 20
others, not dedicated for the use of all beings, tanks and the like;
pancha. pil]dana.nudhrtya na snayat, without talcing out five
balls, one must not bathe. From this, in one's own tauks dedicated to
the public, or in regard to which permission has been received, even
without taking ant balls of mud, a bath has been permitted. 25
Snayannaditi, one may bathe in rivers o/e., Waters which
directly or mediately fall into the sea are called nadyajl, rivers.
DevakhlLtam, divine pond, i. e., of divine' production such as the
and like others. A deep place filled with water by impact
with the fall of lowing water is called rhada, a lalce; water which 30
has trickled down from a high place like a mountain and others, is
known as prasra va:r;ta, water spring. In these one may bathe even
without taking out five balls.
L . 'ifIt' Rill,,: prep.red eitherhy or. for
the gods. A pond near a temple gives it the name, whiolLagain.yi61ds the alter-
Dative origin as above.
368
Virsmltrodayo.-Anoiher1s bed must be avoided
[
Ydj'iiava]oya
Varso 160.
This rule, however, is applicable in regard to daily bathing,
when possible. Because in the text' "In rivers, in divine ponds, iu
lakes and in ponds or springE, a bath, one should perform always, in
puddles and water spriugs," the word always is used.
5 Moreover, for purification, etc., according as may be possible, in
10
others' waters' without taking out five balls' is not a prohibition
for all. 159.
Viramitrodaya.
Moreover,
Yajiiava1kya, Verse 159.
ParaDdr;?,i, 'in others' water', in water prepared for drinking by
another, without having token out five balls of clay i. e. without throw-
ing out tram it, one musr. not take the bath. But one should bathe in
rivera &c. A river is an expanse of flowing W{lter covering in its course
15 a region measuring eight thousaud dl,anu8. Well-known by reason of
tbeir connection with " Deity, are the divine lakes, ponds &c., dng
up near" temple for the Sun &c. I!kadalp, 'lake'; somewhere gartd is
the reading. Among these, ceasing its career after a thousand dhanus,
water in the form of a river, is ga'rta; praBravav-a, 'a wo.ter spl'ing', a
20 brook. Regions prescribed and proscribed for a bath haye already been
extensively treated in t,he chapter on 'the house-holder', and BO have not
been dilated upon here. (169).
Page 45.'"
Yajfiavalkya, Verse 160.
Another's bed, seats, gardens, houses, and can
25 veyances, one should avoid which have notheen offered. Of
one without Fire one should not eat the food when not in
distress. 160.
bed, a mat;' asanam. a seat, i. e.,
stool &c. ; udyanam, garden, orchards of mango trees, &c., grham,
30 house, is well known; yanam, conveyance such as chariot, &c.;
these wbeu belonging to another ada ttani, not offered, i. e., when not
permitted, varjayet, one should avoid, i. e., one should not enjoy.
1. Manu Oh. IV. 203.
2. mat, quilt, pillow &0,
- - --------
" .
Y dinavaZ'ga ]
V.r .. 161.
The Author mentions persons whose
agnihinasyeti, of aile witl'outFire, 9-0. ; ',1', ... j . ," ',"''',n
"Of one witliOl1t fire;' i. e., of ona who has not the atlti:lll'r.ity':to
keep the S'rauta or the Smdrta fires, such as of a
oE a Fratiloma connection,' or even of a person who, though entitled; . 5
is without Fire; annam, food, ana. pa.di, when not in distr88BI"ane
should not eat; nor also must one accept either, vide the rollewing
text oE Ga. uta.ma.:' "Therefore of men commendable' bytheit
conduct and of pure' birth, a Bral;lmaQ.a should eat (theiiobd}j;
(1) and accept offers too (160) " 11'0
Viir!jiiii1irodaya.

erse 16(;);
Ada/tani, 'not offered', as long "s the owner' haanot abrogated: his
ownership over them. Used by others, things snch ... beds &0. one must 1.5
not use. Anilpadi, 'when not in distress' i. e. when. food from another
is possible, agnihinasya, '.of .one witho.ut fire', i. e. one who bas ",ban-
donel the S'rauta, andSmfJ.rta firBs; a.nnam ,nildyat, 'food, on.e should
nol eat'; the meaning . (160,) .

Ya,jiiavalky:a, Verse lIh.
Of a miser, of one bound, of.a thief,. at' aherma:phl'o'
elite, of a stag.e-player, of a bamboo-man, af one undel1il.
ser-ious accusation,' of a usurer,af a prostitute, of one- who
initiates many pellsons. (161);
20
:-K:adaryap.; a; miser, avaricious, "He" Wlio 25
through avarice oripples himself, liis religiouB duties,
wife, !lnet'his ancestors, and dependents, is known to be 9. miser:" Olle
1. entitled. to con,eorate and keep the sacred fire.
2. :Born of a. conneotion between' n. womB-D of 6- higher orde-r and- a
m.n of lower order. See Ollap. IV above.
3. Oh. 'VII. 1.2.
4. lfmm! e. g. purity in their bah.vionr eto,
. 5. oppo,ed to See pp. 245-262,abnve.
6 .. ariiWttf-,,-SeriouB "harge. See Yaj. II. 99. 1.25A-Devalll. sea
'Viramitrod.y .
41
Loaving8 at meals.
[
: Ydinavalcya
Verso 162.
so described. Baddho, bound, physically by fetters, as also by an ora
order under restraint; chaurap., a thief, one who steals the property
of another, excepting gold; kliba, a hmnapTtrodite,
a eunuch; rangavatari, a stage-player, such as the actor, bard,
5 wrestler etc. He wbo subsists oa cllttiag the bamboo is vahJ.ah, thc
bamboo-man ;1 abhis'astap., one ultder a serious accusation, i.e.,
who is accused of degradable acts', vardhushyo, a usurer, one who
lives ou forbiddeu interest; gal).ika, a pjostitute, a public' woman;
one who initiates mauy persons, who sacrifices ror
10 many. The expression "the food or these should not be eaten" follows.
Yajftavalkya, Verse 152.
The phYSician, the sick, the angry, an unchaste
woman, the arrogant, the adversary, the ferocions,' the
degraded, a Vratya, a hypocrite, and one who eats always
15 the leavings of the meals of others. 152.
the physician, one subsisting by
the professiou of medicine; aturo, the sick, one afflicted with a
serious' disease 1,iz.: ,< rheumatism, epilepsy, leprosy, gonorrbmll.,
lencorrbrnll., dropey, fistnla, piles, lind dysentry ; these eight have been
declared aa mahci!'o,qas" ; kruddalt, angry, 0116 enraged; pumschali,
an unohaste woman, an adl1lteress; matto. tlte a1'rogant. vain of
learning, &c.; adversary, an enemy; kruro, the cruel, ferocions.
one who has anger constantly within him; one who by his
speech and bodily activities creates II feeling of aversion is ugra.,
25 savage; pa.tito, degraded, the Brltl;lmicide &c.; vratya, one who has
fallen from the SlIvitri; dflmbhiko, the hypoorite. an imposter;
one who eats the leavings at meals, one who eats
the remnants or the food eaten by another and cast ofl'. One shonld
not eat the food of these viz., the physicians and the rest. (162).
1. trcrr:-by catting bamboo, nnd preparing artieie, therefrom; Mnmthi
the baBket maker.
2. qq<f'nt:-ssme as nets on account of which degra.dation is
:Incurred;
. S. <tmFir-a woman available like au arlicle in Ihe open market.
4. s-t-ctuel or wicked by nature.
6. di, .... which cannot be dignD'ed.
Ydj1iaoaZkya ]
v .... J03.
Yajiiavalkya, Verse 163.
A woman without a male, a goldsmith,prie hen-
371
. pecked, the village-sacrificer, a weapon-seller, s,liis,r,tisltll,rs,:
tailor, one whose living is by dogs, 163.
stri, a woman without a1han, an 5
independent woman even although not unchaste; according to
without a husband or sons; svarj).akarap, goldsmith; one who works
gold in other forms; strijitap, hen-pecked, one who in all mattet<ll,is
ruled by the woman; gramayaji, villagesacrijioer, one who performs
the ceremonies of the village such as s'(},nti&c., who initiates mllny 10
persons; whose livelihood is the
selling of arms; karmaro,arti8an, ironemith,. carpenter, &c.,
tantuvayap" tailor; onesuhsistingtby: the 'art of needle-work ; one
whose'living:i.e. livelihood or Bubsistence is by dogs is s'vavrttip, one
whose living is by dogs. Food from these one mnst not eat. (163) 15
A ,
YAJNA V AI,:J{:XALY erses 164-65.
One pitiless, the king,:a:dyel', one ungrateful, a
butcher, awasherman, a publican, one in
Page 46* whose ' .. hOUse::lives"'s, . paramour of his
wife; (164). 20
An informer, and also a liar, similarly also of a.
wheelman, and a bard; the food of these must not be
eaten; so also of a seller of Soma. (165)
pitiless, merciless; raja; king,
the ruler of the land; and on account of his constant company, his 25
priest also, as says S"ankha :-" One should avoid the food given
by a person in fright, one under a disrepute, weeping, crying,
proclaimed against, huugry, perplexed,' iusane, an Bscetic, or one
who is the family priest of the king."
Rajako, dyer, one who produces various hues into clothes, 30
such as blue, &c.; krtaghno, ungrateful, au annihilator of obligations;
vadhajivi, butcher, oue who lives by killing animals; chailadhavap,
washerma7!, who i surajivl, publjoqn, w40
372
MftfiKshnrfi..-The 1niser.
[

Verse 164-ti5.
subsists by selling' spirituous liquors; upapatip, pm'amour, lover;
H<l who lives in the same house with the lover of his wife is
sahopa pa tives'ma, olle in whose hoztse lives a paramour oJ his
wife. (1 (4)
5, Pis'unap, li1iformer, one who exposes the faults of others;
anrti, liar, one who tells falsehoods; chakrikap, wheelman, an
oilman. Some render it as 'a cartman', because it has heen
separately mentioned (from that of an oilman) in the following
text': "One nnder a charge, II degl'aded, a wheelman, and an
10 oilman ". Bandina.p, bards, panegyrists; Somavikrayi, a
sdler of Soma, one who sells the Soma-creeper. Of these the food
should not be eaten.
A.ll these, viz., the miser and the rest referred to as tainted
with the faults of miserliness etc., are the twice-born only, whose
15 food has been declared should not be eaten; because, the others have
not been under consideration, and a prohihition,' in order to apply
requires or prior reference. (165)
20
Virmitrodaya.
Moreover,
Yajnavalkya, Verses 161, 162,163, 164,165.
Kadar'!!a!!, 'He who, througb avarice cripplea himself, his religious
uuties, and his Bans and wife, and amasses wealth, is declared aa a
miser, Kad,,'ya", has been tbus technically defined by Devala. Baddho,
'bound', by fettara &c, rangd,vaUl,e8, 'a stage player', such as the actor,
25 wrestler &c.; vai!!O, '11 bamboo man', one sub3isting by the cutting of
bamboos; aMi lasla" , 'accused,' i. e. accused of having eornmitted
a crime; 'usurer', one earuing exiatence on prohibited
intere;t; 'a prostitute', a public woman; ga!za!" 'collection',
dikshi, 'initiator' ; this, morever, by reasou of ;offering the obl.tion of
30 the'marrow in the sacrifice is one whose food must not be
eaten-vide the S'ruti telCt : " After the marrow has been oflered a8 an
1.
2. The meaning is thllt thE! contex.t of the entire passage was Do
discnssionas to from which of the twiceborns toDd should be taken.
Therefore, others tho.u fgcr,s were not in contemplDotion, a.nd the prohibitions
oannot have a leference to them. l!filtWi''<'f,rq; fiflj'TH-for a l'rohibition Call
only apply to something already in
YdjilcHJlI'I'kya ]
VBr", 1/J1-J65.
&0.
3'73
oblation, one ShOllld eat." S'ulapapi' a8 ga,zadikl!hi, ga,za-
yt1;jakaly" i. e. one wbo offers sacrifices for a multitude; that is .not so;
by the word gramayt!;ji, thore would be the fault of tautology. J6l).
Cldkitsakaly" '. physician', one whose means of subsistence is
dignosis; /ltllro, 'sick', i. e. oppressed by a serions disease, such as .5
opilop'y &c.; "rllddko, 'angry', having anger; pU'l[l8ahali, 'an uncbaste
womau', an adulteress; matto, 'arrogant', by liquor, 0.8 also proud- 'on-
aooount of wealth &c.; vilfvip, 'adversary', an enemy; l"(;raly,, 'ferooious'
striking on a vital part; ugraly" 'savage', who causes .aversion to others;
patito, suoh as the &c; vratya
l
and damMika have 10
bsen desoribed; 'one who eats the leavings at meals'.,
i. e. who habitnally eats things oast off by others after eating. (162).
Avirt!; stri', 'a womau without a man', i. e. a woman without a
husband or a son; 8uwar!laMrah, 'goldsmith', the maker of ornaments of
&0.; streejitaly" 'Olre i. e. by reason of being hypnotized 15
by thll wife, aI.ways taunting .the mother, thB f",tha.
,
11ll.a .ath'e.rs;
gramayliji, village saorifioer', one habitually sanrifioing for many, or
Qn-,s who mq,ny; sastravikrayi', 'a ;onB Wh,OS6,
me.ans ofsustentenoe is the sale of weapons like swords &0. ; karmaro,
, an ar.ti"an', l1n iron,smith ; 'tailor', one subsisting on 20
the art of tl1ene.edle ;.8wt1jivi, 'one whose living is by dogs', i. e. subsist-
ing by huntidg'by meaus of dogs, tortoise &0.; soms, however, read BS
svavrttin/lm, but exylllin as 88vt1vrtii, 'those subsisting on service'. (163).
Nrsa,!sO, 'pitiless'. i. e. meroiless ;rajako, 'the dyer', one who
adds hues to olothes &0.; krta,gR.1Ja,ly" 'ungrateful', annihilator of 25
obligations made by another, i. e. regardless of it; vadhajivi, 'a butoher',
i. e. one whose snbsistenoe is by butchering animals; ehailadhaoo,
w.sherman', one who subsists by washing olothes ; Bur4jiv!, 'a
who subsists on the sile of liquor; 8alwpapatives'ma, 'one in whose
house lives a. paramour of his wifd " one who lives along with the lover in 30
the same hOllse. (164)
Pisunaly, , an informer,' oue who habitually iJlisoloses the
fanI-ts of others; anrt; '. liar', who habitually tells falsehoods;
cMkrikal}, 'the wheelman', one who eubsists on the wheel, e. g. a
oartman &0.; bandi. 'a bard' one whose profeesion is panegyrios: Of -these, 35
the aforestated all; 8omavikmyi,!a(L, 'the vendors of Soma 'also oUhe
vendors of the soma oreeper, food, one must not ellt. By the use of the
word tatha,' and aleo' the issue of sudra females and li'keothers
, .
l. See Page .132,
374
Sud,'as.
enumrated in other smrtie are inclnded, whose food must not be eaten.
TheBe, however, for fear of pl'olxity, are not being written
here. (165).
"Of one who is without the sacred fire one should not eat the
5 food except in times of distress" in this text' it is implied that the
food of the S' udras should not be eaten.
There the Author now mentions a counter-exception'
YAJNAVALKYA, Verse 166.
Among the S'iidras, a slave, a cowherd, a fa.mily friend,
10 the half sharer, are those whose food maybe eaten; likewise
the barber, as also one who surrenders himself. 166.
slaves, such as the horn slave etc;
gopalo, the cowherd,-one who tends kiue, one who lives by tending
kine; kulamitram, a family friend, i. e. one descended in a long line
15 of ancestry from father, grandfather &c; ardhasiri,' a half-sharer;
8ira is another word for Mia, both meaning plough; a sharer in the
produce of land tilled by plough; napitap., barber, one who causes the
household duties; the barber also; yas'cha, also one who, in speech
mind, and body, atmanam nivedayati, surrenders himself thus I
20 am thine. '.
These slaves, &c. among S'udrss are bhojyannap., tho8e whose
food may be eaten. By the use of the word cha, and, a potter also;
vide the text: "the cowherd, the harher, the potter, the family
friend, the half-sharer, Bnd one who has surrendered himself; of these
25 the food may be eaten."
Here ends the chapter regarding the vows of the Snatakas.
1. Verse 160 above.
2. t1frhrWf-See note above.
3. aNm(f-tlI, and 'fi1Ol" have the Bame moaning viz. plough; one wbo
is II. sharer in the produce of the plough j generally) not necessarily-a
half.sba.rer; the share depending upon other of the viz,
the extent of the land, quantum of personal labbnr
t
aeed, capita.l etc. But a
sharer, he is: cf. Marathi &0 a half sharer, II third sharer etc.
4. Among the Eaveral kinds of drtsas ennmerated, there is ODe who
absolutely surrenders himself B. g. in B period of distress, with the words!
':J:: 11111 rours "+ Bu:q:ender uncQnditioDnlly tq you,
]
Verss 166.
Viramitrodaya.
By the use of the word tathil, 'and also, has
been mentioned as one whose food must not be eaten; there the Author
mentions a
Yajiiavalkya, Verse 166.
S'udrBfku 'among the ll1<dras', here the Locative case hae the sense
of' selection; sO that, from among the S'udra8 the ddB" &c. alone
5
are those from whom food may be eaten; ddBO, 'a slave', of fifteen
kinds such as the household slave and the rest stated by Narada'.
That, moreover,. is one'e own, vide the text of Devala, "One'e own 10
ddB", the barber, the herdsman, the potter, the agriculturist, these
five of the SUdra womb are those whose food may be eaten by the
Bra,l;tmBl)as even." Gopdlo, ' herdsman', one whose occnpation is the
tending of kine; /,ulamitram, 'a family friend' " friend descended in a
line of ancestors from the.grand-father &c., ardk"B'ri, a half-sharer under 15
a co'pBrtnoship; a tiller of, or for, a half; ndpitalJ" 'the barber', one who
subsists on the operation by the razor. By the use of the word ena, and,
are included, the potter &c.,: The use of the word eva is intended
to exclude other S'udras. Atmdnam nioadayet, 'one who surrenders
himself' i. e. one who approaches 'saying' I am youre '. The uBe 20
a second .time of-the wordCk,., 'and' 'isto remove a wrong impression
that this exprsssion was adjectivaLoL the word niiipite.(barber). (166)
Thus, in the commentary on the Smrti df Yajnavalkyn enda
the Chapter on Sniltll.lra.
CHAPTER vm 25
About the Eatables and Non-eatables.
3
"Not wealth which is obstructive of the study of the Vedas"
commencing with this verse', having stated the snllta1ca vows for
a Bril.hmaJ;la, the Author now describes the duties of the twice-born
. Yajfiavalkya, Verses 167, 16S. 30
Food given without due respect; unhallowed meat,
containing hail' and insects, sour, stale, or the leavings
after meals, that touched by a dog, or which ha.s been
gazed at by a degraded person. (167).
1. The locative is used in many senses; here it is that of selection
'!if'll f.Nrlii[ i. e. from among the sudrBS; see Pa(lini II. 3. 41; V 3.9.
2. Oh. V. 2-1.
3. For'similar mle, seeMailUOh.IV. 205_228.
4. Se. Ver,. 129.
376
Mi t,t!.c,sharll.-Po llu food.
[
Ydjnavallcya
Verlle:168.
Wha,t ha,s been touched by a woman in menses, what
has been offered after a general cail, food given by one
not the owner, one should avoid; what has been smelt at
by a cow, the leavings of birds, as also what has been
5 wilfully touched by the foot. 168.
10
15
20
25
-
witholM due respect, to one
PaO'e 47 *
"
deserving oE respect given i. e. what is given with
contempt; vrthamansa,m', unhallowed meat, i. e.
excepti.ng under circumstances such as when" one's
life is in danger" and the like as will be desCI'ibed hereafter,'
and which is not the remnant oE the offerings to Gods, &c.,
bnt which is obtained for one's own use only; kes'a,kitadibhis'cha,
sa,manvitam, containing hair and insects, i, e. is mixed up wit b
these, That which in itselE is not acid, but which becomes
acidulous either simply by being kept for a long time, or by being
mixed with other Sllb3tances, as well as by being kept for a long time,
is s'ukta,m, sour, with theexceptipn.lE curds, etc., since S'ankha,
has stated c' One should not eat the food oE a si:;mer",norwhakhaB
beentwicecooked, or wbich has tnrned sonr, or which has become
stale, with the exception of chukr"" curds, jaO'gree,
or wheat and barley flour puddings." "
what 'has be8n kept overnight;
leavings, i, e, leaving after meals; 6vasPHhta,m,
touched by a dog; which has been gazed at by l!
degraded pm'son, by the degraded and like othet'" looked at.
Uda,kya, is l\ woman in menses; by her, touched, spnh}am.
The mention of a woman in hel' menses is by implication inclusive
of the ehftndfllfls etc., vide S'ankha "The impure, an
outcast, a a Pukkosa, a woman in ber menses, one with
1. qij"rqta- :---i. c. resorted to neither uuder compulsion of poverty, nor
prepared ou "'the oocasion of a sa.crifice such as 3nfr?141'<f &c" or 83 tho residue of
offs'rings to (l deity. This is indioative of 11 genera.l feeling agrLiust flesh eating
prevailing in yajfio.valkYl1'g time. In bet, the institution of the are
6'Vidence in tbemselv83 of an ombargo pnt upon flesh eating ... ; See Manu
Oh. IV, 213.
2. VerBo 179.
3. A kind of ,weel.ffie>t,
4. Vinegar mude by acetoui.l of grain, 6tC.
5, __ in ths monthly C!}Ur:39, raqlliring water fo:-' her pudneat1J)n
----
YdjflavaZlcl1Ui ]
Verses 1(J1-168.
MitQ.kshar!1.-When a diller .get. up.
distorted nails, or a leper, food touched by these, one should
avoid ". 'Who wants to eat?' With these words loudly proclaimed
uud what is openly offered is food offered
after a general cali; that which balongs to another and is
dishonestly given by another person is paryayannam, food given '5
by one 110t the owner; vide :-"A S'ndra giving the food,
and a giving a S' udra's food, both these foods shoult!
not be eaten; if one eats, after eating he should perform the
ChfindrayaI;la I >'.
In the case of the reading' Paryachantam, is sipped, the 10
meaning is food in which the ceremony of rinsing' the mouth after
tbe meals has alre.d y been performed is parytlchantam, sipped food,
that mllst not be eaten, This is what comes to be said: "After the
rinsing of the mouth, and before the sipping, food mnst not be eaten."
IE the reading be pars'vacha.ntam,' then the meaning is that 15
in the same line at dinner when one seated nearby has sipped, one
must not contiune to eat, unless there is bifurcation of the line by ashes,
water, or the like. The expression 'one should avoid> is conne.cted
with eacb. Similady goghratam, what is smelt by a cow, what
a cow has smelt; what bas been eaten or tasted by birds such as 20
crows &c., is leavings ofbir.ds; pada
spnhtam, touched by the foot, what has been intentionaUytouched by
foot. One should avoid aU these. (167, 168).
1. "ff;;qap" :-the penance known OB Bnch, Bee yitj. III. 324. In thiBthe
(hHy aon:lUmption of fOJd is redlloed from tift,Ben mouthfullsi-to one, the
dark half from the full moan ho tbe darkest moon, and raised again frolIl
filteon mouthfullB during the bright half from the new'moon to the toU'moon,
There arB va.rieties of this penance; Bee Manu Oh. XI. 216-220. a;nd note
4 on p. 388.
2. The reading adopted in tho text is paryayannom meaning
given by one who is not the owner.
3. TfU:'f'!if!lp;{ :-atter the eeoond i. '. the final washing of the mO)lth, and
before water is sipped, as for the commencement of a meal.
4. :-The reader will note here the reference to 0. very
well-known usage which hos developed into an etiquette of good company,
that when many are at the meal no ODe is expeoted to lellve it until all the
members at the dinner have finished eating.
48
iVlramitrOGnya.-Thc same.
Viramitroda.ya.
[
y'-dffiuvalkyc.
Vers6s 167-168
Now for a house-holder of the twice-born classes, the Author
mentions the eatables and the Iloneatables by fifteen verses, conclnding
with the pas3>ge "By reason of avoiding meat &c." (V. iSl).
5 Yajnavalkya, 167, 168.
Ana,aldtiJ,m, 'given without due respect' i. e., contemptuously
given; unho.llowell meat' i.e., meat prepared without
any special occasion such as th<l worship of the gods, or the
ma.nes; containing hair or inSBcts., anrl thuB spoilt; 8uktam 'Bour,'
10 either by itself b'ing astringent, or by reason of being mixed with
other things reduced. to astringency; 'stILle " i. e.,
prepared '" night before; 'leavings at mBf!ls,' is
well-known; some state 0. text in the name of Vasiehthal viz;
"Leavings not being of u. guru, mllst uot be eaten."
15 'a woman in course', touched by her; 'offered
after a general call', i. c., 'whoever is in need of 0. meal'?
given after a loud call thue; paryayannaln, 'another's food',
belonging to another, and what ie given in the name of au other, as has
been said: "A S'ndra giving the Br!'il;tmul)'s food, and a Brti.l;tmuJ)a
20 giving a S'udras food, hath these are such from whom"food should uot be
eaten; if one eate, he should perform CMtndraya1Ja." At some places,
the reading iB paryacM,ntarn, 'Bipped '; there, the meaning is that aftor
the second sipping, aud before the purificatory sipping is performed,
what is served. In the nase of the reading piJ,rBvaa1!antarn, the me.ning is
25 that in one line at diuuer, when one near bim has sipped off, what is
served; hy the cow, smelt; by a bird, Buch as a crow etc. left after
eating; 'intentionally', purposely; padd., 'with the foot,'
'touched'. Rere by the use of the first ella, 'and also' is included
food brought by 0 unholy persons, or without proper reBpect. That has
30 been stated by Apastamba: "Food brought by one unholy, or without
proper respect, mnst not be eaten." By the second time the UBe of thu
word clta, on the authority of the text of S'ankha viz: "The impure,
the outcast, the c1!a'IJdIUa, a woman in menseB, one with distorted
nailB, and a leper; touched by theBe" are included foods touched by
35 the Chandala and the like (167. 168).
The Author now mentions a conntelexception to the (rule
about) prohibition oE stale food
1. Dh. XVII. 24.
2. This has a reference to the daily and the rule of offering food
to anyone in attendanoe, at the Urno of the doily Vat'vad,"".

Yajiiar;alltya ]
Verscs l(UJ.
Mitnl<l!bnrn-S tal, food.
Yajiiavalkya, Verse 169.
319
Food which has become stale may be eateil, if
smeared with unction (even though) kept long; even.
ununctioned, the various preparations of wheat, barley,
and cows' milk; (169). 5
food, i. e. the eatable; stale
if mixed with unctions such as ghee or the like others,
even though kept for n long time; bhojyam, may be eaten. Godhuma
ya va-gorasa-vikriya!i, various preparations of wheat, barley and
cow's millG, such as maJ;l4a.ka.', barley'-meal, cheese, inspissated milk &c, 10
asneha a pi, even though not unctjalled, and kept long, may be ea.ten,
provided they have not undergone any decomposition, vide the text
of "Wheat cakes, fried grain, porridge, barley-meal,
pulse-cakes, oily preparations, milk preparations, and vegetables
when acerbated, one should avoid. " 15
Viiamitrodaya.
Here, in rtigard to stale fpod, the Author states a counter-
exception
Yajiiavalkya, Verse 169.
"The sale of cow's produce is referred to hereafter; therefore, 20
here, the word 'food' annam, is used to indicate all that which may be
eaten; thus, the meaning is that all stale things even if prepared
'overnight, when emeared with unctions like the clarified butter &c., may
be eaten. Not only of one night'e interval, but even with two or three
nights' interval, when unctioned may be eaten; this is what the Antber 25
points out. by the word cltira8a'!l8t1lita11l 'kept long'. Tbe variations of
wheat &c., kept over, even though not Bmeared witb unotions, may
be eaten. This is an implication. Even tbough sour, ourds &c; may be
eaten, vide tbe text of Brhaspati. "Ourds may, moreover, be eaten,
among tbe Sour tbings, as also whatever is prodnced from curds." In 30
view of tbe expression 'one may eat' implied in the text ofS'ankha viz.
"Not what is twice-cooked, Dot the sour, nor stale, exoepting when it is
1. :-1 prepara.tion of wheat white flour j t:lM.
2. 'f'[ :-the well-known tf(! of the United Provinces.
3. ab. XIV, 37,
380
miZ7cB,
rdqakllandava,l, vinogllr, lump-sugar, w hOllt, lmdey-Uour prepam-
tion". "The long' -peppel', mixed with gingor', the barley-bean with
sugar-candy becomes sugar-candy when it i, mixed with sugar." It.
shoUld also be observed that excepting curd" a SOUl' thing by it,elf
Ii is not eatable; when, however, mixed with any other thing, it is certainly
eatable, vide the text of Gautama'\: "A sour thing, by itself". (lOQ).
Yajiiavalkya, Verse 170.

The milk of a cow in heat, or not out of ten days, or
of one without a calf, one should certainly avoid; as also
10 oE a camel, of a singlehoofed animal, of a woman, of a wild ., 1
animal, and of a sheep. 170. 1
A cow which is uuited with a bull is called
sandhini, in heat, viae the following from Trikan(Ii'. " Vas' a, one
should know, meaus barren; and one covered by a bull is
15 sandhini." The Due also who is milked more than one time, and that also
who is joined with another calE, thllt also is sandhin'. One who has
delivered and has not completed the first ten days, is anirda"aha., not
out or the {i1'St ten days; one whose calE is dead is avatsa, without a
calf, The words sandhini, anirdas'tl and avatstl together make up the
20 compound word sandhinyanirdasdvatstl; such cows. Of these,
payap., mille, one should avoid.
The use of the word sandhini is inclusive by implication of
syandhini' and yasmau, as says Gautama': "OE a syandinis,B
yamasu', and also oE sandhl.ni'o. One Erom whose udders milk flow
25 out continuously is Syandiui; Yamas1't" she that brings forth twins.
1. meaDS Bugur.candy; '\flllJ.ffi."59" a kind of sweet mnde
01 it.
2. Noq<'lr-the Mauthi Iilq,gr.
3. ;itT-dried Ginger.
4. Oh: XVII. 14, The fun text is '1l;F. 'ii;wl1q(;f.
5. Amawkoas. II. 69,
6. There is n. mistake in the print at p. 47.1.29; for read
.
7. Oh.XVII. 25.
8, i. e. from whose nddor' the milk flows spontan.ously.
{}" ThOBe that bring forth twins.
10, Of those in he.t.
Ydjnavalkya ]
Vcr1rDs170.
th, variant, 'f milk.
Similarly the milk of goats and bull'allows, who have not been
out of the first ten days, one should avoid, vide the text of
"Of cows, bull'alows, and goats who have not been out of the
first ten days."
381
By mentioning milk is included the prohibition of its variations', 5
such as curds &c. Not indeed, when meat is
Page 48. forbidden, is the non forbidding of ita variations'
proper. But if a variant is forbidden, the non-
forbiddiug of the original substance may be proper. Prohibition of
milk, does not include the prohibition of the use of milk, dung, urine. 10
Produced from camel is of camel, sucb as milk, urine;
&c. single-hoofed, such as a mare &c. The produce of single-hoofed
animals is ekas'apham; produce of a woman is, strail)am;
mention of woman stree, Jemale, is inclusive by implication of all
double'breasted animals excepting a she-goat, as it has been ordained 15
by S'ankha viz, I' Of all the two-breasted animals, the milk is not fit
for use excepting that of the goat."
One born in the wilderness is Aral}.ya;ka. Of such a one is
aral}.yakam, oj a wild animal i. c. the milk excepting that of a
buffalow. Vide the text'. "A Iso of the wild animals of all kinds 20
excepting that of buffalo. "
Prodnce of a sheep is avikam, of a sheep. The clause
'one shonld avoid, is connected with each. In the expression
by the use of the termination expressive of variants, all variations what-
soever, of milk, urine &c, are entirely pmhibited. "Always the 25
prodnct of goats is not fit for drink, as also of the camel, and of the
so in the Gautama Smrti'. (170).
l. Oh. XIV. 35.
2, fEri$fU :-any preparation of the meat. The is., when
meat it!:lelf-the baBe-is banned, any preparation conta.ining aBme comeS of
nocessiBity to be tabooed.
3. of Mann Oh. V. 9,
4. XVII. 24.
382
'l1iUlldS &C.
Yajfiavalkya" Verse 171,
[

VC.'lltlB 171.
An oblation intended for sacrifica,l viands, the
S'igru, the red, the incision, unhallowed meat" objects
springing from faeces, !:',nd also the fungi; 1'71.
[) intended for aoils, prepared
rm' the pnrpose or offei:ing as Bn.Ii meul; hu,vi11) sacr/ji("li(i;l r.t/cri1!.Q
intended as an obhtioD. and pl'Bpared b5foI'e the 8:lcrince. The s'igru,
the soubhltnjana tree'; lohit1in, the red, i, e. the exndations [l'Om
trees; vras'chanaprabhavan, Ji1'orlllted by incisions, the jnices
10 flowing from incisions in trees, also th08e not reel as said by lJIIanu'
"Red exudations frOlll trees and also tbose t1clwing hom incisions. "
By the USB or the word red the Assafretida, camphor &c., are
not forbidden.
Anupakrtamlil).sa.ni, 1Hlhallowed meat, i. e. the flesh
15 of animals not offered at a sacrifice; vidjani., plants springing
from filth, plants springing from seeds eaten by men &c., and
expelled with the treees, or plants growing on a dunghill, such as
tanduliyaka"; Kavakani, /1!ngi, i. e. the mnshrooms; The ex
pression' one should avoid' is understood to he connected with
20 each one. (171).
ya.jfiavalkya, Verse 172.
CarnIvorous allims,ls, birds, the wooo.-pecker, the
parrot, the peckel'S, the tittiMa", 'I;he s!Jrasa", the
(animals), the swan, and. all those living in villages.-172.
25 1'IIitakf!b.al'a :-Kravyada\l carnivorous i. e. those
habitually ea.ting raw Besh ; bini's, such as vultures &c.;
datyuhap" the wood-pecker, the cMiaka; s'ukap., tlw parrot, called
also lcira. Thme which feed arter breaking with their are
the pecken are pratuda.p., Buch as the hawk &c. The one
1. Jloringa pt(J?'ygosporma.
2. Ch. V. 6.
3. A polygonoidoB; cf.
4. Par.'" Jaona-tho ma\'athi recill.
---.- _._----_.-._--- -- - -
1
.
r
I
I
I
i
r
Ytt,;imvalkya. ]
Vers6173.
MUiUJ:slmru.-Fjosh of Birds to be alJoidecl.
making such a sound; the SL7,ms' a craue is also caned Lakhma1 . a;
the one-hoofed, such as the horse &c; haJ)sap., swan,
are well known; gramavli,sina!l, living in villages, such as the
pigeo:1s and the like. These carnivorons animals, and like others,
383
one should avoid. (17 i). 5
Y&ijiiavalkya, Verse 173.
'rhe lZupv;ring. the svvimmer, the chakrahva, the
baliika, the balm, krsara, and the gcratchers; purpose-
le3'! sa""!lyiiva, milk prepara.tion, fried cake, ancl the
J:lS.
the Kraundm bird; pIa va,
swimmer, the water-fowl; the chakriivha, the ch"kr",'lftka; balaka
and the baka are well-known; those which scratch ant with their nails
and then c:ct [\l'8 vl?hkira\l, the scratchers, the c:Jakoras etc., are
generally nndel',tood by this tet'm, becanse the lavale(" bird "TId the
peacock etc. are permissible as food, and the village cock is already
prohibited by rea30n or their living in villages'. These birds the
and the re"t, one shold;:! avoid.
Vrthli, P!t1'poseless, i. e. prepared otherwise than as intended
for .gods &c.; krsara, samyava. payasa apupa sashkuli
one should "void. The !qsara-rice boiled with sessamum and
kidney-bean The samya. va' a preparation of milk, jagl'ee, ghee
etc., [tnil known as the Utkarika'. Ih" payasa, milk and rice
boiled. The apupa, an unctioned preparation of wheat. The
is also anotum' unctioned preparat,on of wheat, " One
shonld not cook food ror self only" although
by tuis text' the prohibition of Krsl1r!l etc., was
established, still Ihe repetition again is to stress
the magnitude or the penance. (173).
_. ---_ ... __ ._-----------_ .. _---
1. 1'1'J saras,. 1'3 won k:WWll as E1Il aquatic land bird of [1 lllrge size
l\lao call .
.:? See Versf;J 172.
3. Of. tilG llluathi :oT31f.
r)" VurfJo 104. abovo.
4. Of. """'.
10
15
20
25
384
[
l'"d}ilCLVallcYrl
Vcr1l68174-115
Yajnavalkya Verse lr{4.
The sparrow, the ru,ven, the osprey, the rajjud5,la"
the birds, the khanjarita., and also the
unknown birds and beasts etc.; 174.
5 the spa1'row.-The gilbge
sparrow though owiug to its being a dweller of the village its eating
is already forbidden (V. 172) the repetition here is on accouut of its
amphibious nature. Kiikolo, the ?'aven, the jack-daw ; liurarajl, the
osprey, called also utlcros' a; the Rajjudalako, the tree-cock;
10 jalapadap., the web"footed, whose reet are web-shaped. There are also
varieties of swan that have uot web-shaped feet, and so the swi'tns
have been mentioned again. the wag-tail. As
a species, Buch as are not Icnown, ajna'tap. such birds and quadrupeds;
these i. e., the sparrow and the reat, one should avoid. (l74)
15 Yajnavalkya, Verse 175.
The red-footed birds; the butcher's meat,
and the drymmeat, and :fish, having eaten these knowingly
one should observe a fast for three days. (175)
the blue-jays, a bird that makes a
20 sound of kiki; rakta pad[i., the red-footed birds such as k[i.dam ba
(drakes) etc; saUllam, butcher's meat, meat from a slaughter-house
even of those animals which are allowed; valluram, dry-flesh;
matsya!J., fish. Let him avoid these i. e. blue-jays etc. One should
avoid.
25 By the use of the wuril cha, and, ill the text is impliccllotu8.
hemp, safflower, etc., because of the text :-"LotUE, hemp, mushroom,
safflower, the bottle-gourd aud those that spring from duug, the
lcumbhi plant, the 1cundulca, the egg-plant, and the kovidi'tr3 plant,
one should avoid?" "So also all flowerfJ and fruits that grow out
30 of season, and whatever has undergone any change, one should
carefully avoide eating".
"Simlarly should one avoid eating the fruits of the banyan tree, fig
tree, the as'wattha, the wood-apple, the kadamba tree, and the citron."
Ytljila'vulky(]' ]
Verses 170-175.
B85
These i. e. the milk of the cow in hefi': mentioned ahove
Kamato, by intentionaily consuming, one "honld observe a fast for
,three nights, vide the text of Manu I. "In the Bllse of all others, oue
should fast for a day."
As to what he has heen ordained by S'ankha:- 10
" For eating the flesh of the Baka, the Ba1fth, the swan, the
Ph Ifn, the Chakmvl1ka, the va, the house-3parrow, tbe pigeon,
tilu do';'e, the Pftl).clu, the parror" the "lading, the SamBa, the
til;; owl, the heron, the red footed bird, the jay-binI, the vnlture, the
Cl\)W, the cllckoo, the the cock and the green pigeon, 15
Olle ,',honld remain witbon! food fO!' twelve nights and days, and
drink cow's urine mixed witll barley."
That must be understood to apply to habitually aud wilfully
eating for a long time, or for eating all. (175)
Viramitrodaya.
Moreover,
Yajliavalkya, Verses 170-175.
Sandltini, 'in he"t', fit to be crossed by a bnll, ODe who hae
rouched maturity; ani1'dasd
l
'not ont of ton days'; i. c., after d'elivery,
20
OllO who h'.18 not complet,ed tell day"; avatsd, 'without G calf', one 25
without a milk-Bucking calf; of theBe cows, in every case, the milk
should be avalued i. e. OOB mUBt not COnsume. Gol;' is to be explaiued, IlS
f1 license, or the unfis:eduesB of the l'ule I1S (iO compound
ending. The 8inguhtr number is with tL V!8\V t,o ir411icate t.he BpBcies
g

'IThu milk or "1 cow Bot ont of teu days, (:md during impurity on account IJf 30
hirth, of the go., ,wc. th" lmff\lllo" from this text of Gautama', it ShOlll,!
be observed t.lmt the milk or tho g(mt !1nel bulIailo "Iso should not be
co"sumed unW (,he t.enth Jay" 'rbo "'01'<1 'milk' is inclusive by
implieD.tina, of its ','rblots oJso, vide t.his text writtou by Bhavadeva:
"Those milks which are not to be cQmmmeci, t;,t. tho consnmption of 35
t.heir variants, the wiBl?! m':'ill should observe '1 vow for seven nights,
I. Qh. V. 20.
2. Barno manmJcrip'r,,) and the Benaro:! edition of tbe Virn.mitrodn.YR
read itr:!Ff.
3. ..<.';"11 the GOW:' j all [tllhualn 0, the cow spm.JieB.
4. Oe. XVII. 22-23,
386
Vir/].mltrodsyn-JlltllCil not to be OO'tl8'ltllt!Jd.
[
Yajnuvakya
Verso8 170-171.
such aB haB been stated iu (connection with) theBe". It was with thie
very thing in mind that in the word 'parivarjayet' the lIse of the
preposltlon pari! bas been made. 'of .. camel' i. e
P
rodllced from a camel; aih,.sapham, 'of single-hoofed animals'; el,aJaphlih'
. ,
5 'cingle-hoofed' such r...s the mare &c; st1'ainam, 'of a woman', i. e.
prodnce of the female of" man. Some' , however, suy th.t tue word
stri, 'female' is used in reference to all donble-breasted animals
excepting the goat, relying npon this text of S'ankha: "Of all the two-
brea8ted animals, the milk is not fit for use excepting tlrtti of a goat".
10 wild animals', such as the al.amari, the deer, and the like
others; pertaining to theBo, ftra!lyakam, 'of wild animals '. "Of tha
wild animals, of all beasts, excepting the she-buffalo" so Manu'. By
tho word at/,a, 'and also', are included other prohitited milks such as
the milk of a syandini, one who has a continuing flow of milk, one
15 who has yielded twin of calves, and one in heat. (170).
DevaMrtham, 'intended for Gods';. e., for the lwma and the
naivedya;: 'oblation' such as the Puroif,li/;a and the like; that,
moreover, having been ordained to be observed before the homa aDd
after that; i. e., /;obMnjana; the exudations from,
20 trees; and those not red also, 'produced by'
incisions', i. e., prooeeding from the cutting of trees. By the use of the
word taU,Ii, 'also', this very distinction has been made clear; for says
Manu', "Red exudations from' trees and also those produced by
incisions". By the nse of the word 'red', camphor, asaphmtida, and
25 the like stand nnprohibited. Anuplikrtam mlinsam 'unhallowed me.t', .
the flesh of a beast not sprinkled with the mantras; vidjani, 'springing
from fmces', i. e., directly prodnced from fmoes like the tanduliyaha' &c.;
kaval,lin;, 'fungi', like the mushrooms. (171).
Kra"yd-dapakfhiflo, 'cal'uivorons birds', suoh as the vultures and
30 the like; 'ths wood-pecker' i. G., the aMtaka; those who break
open with their beaks and then eat are pratudlii!, 'the peckers'
such as the hawks &c; thoBe making a souDd like tittihha;
1. tfR'-ThiB preposition sometimes changed into tin-is prefixed to
'VerbB to indicate, among othel things, addition, much, eXC688. Here it indicates
th.t it should be .voided by.ll possible mean'.
2. See MiUk,h.ra above p. 38l. 1. 15.
S. Oh. V. 9.
4. Oh. V. 6.
5. A vegeta.ble every generally ueed at meals for a soup preparation ,_

YdjnavaU:ya ]
Vc:rs6172-175,
Vlrnmltrodaya-Vialld8 when to be avoided.
387
ekaIJapkilih 'one-hoofed' such as the horse and the liks;
'dwellers in villages' snch as the pigeons &c. (172).
'lapwing' i.e., ths 'the jumping animal',
i. e., the water-cock; 'the chakranga', balaka, the small
cranes, those which spread open with their nlLiis and eat are vifnki"dh, 5
snch a3 the chakora &c" have been:partiOillBrly han ned against as eatables.
rice mixed with seSeamurn and kidney-bean, and boiled; 8a7flydvo.
prepued by IL mixture of gbee, milk and wheat-dour; pdyaBam, the
great moal; prepared. by a mixture of rice dour, guda &c., aud
well known as piJ.a in Mithila and other places; /;altkuli, a prep"rotion 10
of rice boiled in oil or ghee, .rtM; 'purposele8s' i. e., not prepared
Be intended for gods; this applies to all beginning with "Tsara and ending
with .1ahh1tli. (173).
Kala.inko, the village sparrow; Mkola, 'the raven', :i.e., the
jack.daw; 'along with it'; this is adjectrival of Kalavinka ; therefore the 15
resnlt is '.Kal.inka and also }fa/lOla'; Kurara, 'the spray', utk"oB'a,
rajjudillaka, 'the tree-cock' wellknown in the central region a8
'web-footed', having web shaped feet; and
body, &c.; thus the separate mention ofthe swan, etc., is with a view to
greater blarne ; 'not known " i.e., nnfamiliar either as species 20
or in the matter of transformation as to preparation or virility. This
moreover is 'adjectival of beasts and birds. beasts', i.e., wild
beasts; dwijilh, i.e., birds. (174).
'the blue jay', which makes a sound of kiki, and called
the Idhidivi; 'the red-footed " the Kadambr;: and the like; 25
Sa!tnam, 'butcher'e meat' i.o., ' meat got at a butcher's place; vallaram,
'dry desh'; 'fish', i.o., those which have been specially
ordained excepting the and the like; or those specially
prohibited in other Smrti. The construction is that all these should be
avoided. 30
The anthor states the penance for not avoiding. Etan,' these',
'intentionally', jagdhwa, 'having eaten', 8opavdso,' with the
observauoe of a fast'; dinatrayam, ' for three daye', one should remain.
If, however, unintention;tlly, then for a day, eince Manu' has observed
'In regard to the rest, one should observe a fast for a day'. Here the 35
words cha 'and, also' are intended ae cnmulative of each other, and
the word ova 'also', is intended as connected to 'one shonld
avoid '. (175) (170-175).
1. q''IUr-,ee Manu Oh. II. 21.
<pIfn'i'lRm-Iilf" I o/'fTr9 If'fl'll''f II
2. Oh. V. 20. ' '
388
iV111lilkl?liorfl..-Expiationfm cati1Jg 011ioll &0.
Yajnavalkya, Verse 176.
[
Yajnavalltya
PM'lIll 176.
The onion, a village pig, the mushroom, a village
cock, garlic, and also leek; for having eaten these, one
should perform the ChandrayalJ.a penallce.-176 ..
5 the onon, a thick halbed taballw
plant resembling garlic ; the village pig, the village hog;
chhatrakam, the ml!shroom, the Herpent's umbrella; grama-'
kukkutah, the village cOdle, is well-known; las'ullam, garlic,
rasona, a tbin white halbed tabular plant; granjanam, leele,
10 resembles garlic and is 11 red thin bulbed plant; these six for once
intentionally, eaten, jagdhva, Chandraya.l,l.am 'to be de,-
cribed hereafter charet, one should perform.
The village cock and the mnshrooms, tbough already
mentioned betore, have-been mentioned here as iudicating that the
15 penance is the same as for the onion etc.,
For intentionally, and 3S a long continuing habit, however, as
stated hy Manu:'" Mushroom, tbe country pig, garlic, the village
cock, onion, leek, by intentionally eating, a twice'born falls". Fer an
unintentional habit however!, "Having unintentionally eaten theBe
20 six, one should observe tbe
3
Santapana". Or as will be stated
in the third book, the Y ati
4
-Cbandrayalfa. For' an unintentional habit,
however, S'ankha has said: "Fol' eating garlic, onion, leek, a
village hog, vi\lagecock, and a crocodile, oue should drink water
for twelve nights I, (176).
25
Viramitrodaya
Moreover,
Yajnavalh'Ya, Verse 176.
'onion', f1 raj bulbous root ressmbling garlic, an 1
known as pyftja in the csutr&l region; 'village pig';
1. Oh V.19. 2. Manu Oh. V. 20.
3. 'ii\!<I[il'f'i.->Tl'i!t >1iflIi mf'f: I 't'l'<1;>IQ9l<!'lI
"l:ffIJ: \I '1'!. ". H >r. The MaTIu Sm,ti give, rour varieties of.
vi,. ,-,"""fo'f'i, (XI. 212), 31:rn<!1"" (213), Fff!i!i"3" (214), aod '!'J'l''!'''3"
(215). See also yujii., BeB alBo IV. 222. "
4. the also sevGI'Ill varieties have bsan.
given by Manu viz., (Oh. XI. 215) and au altBTnn.tive iu217, and another
in 220, the hns b::en given in 219, while the in218
tuu, l'lQsilr'f1l1'f!1ST''l''>tif.'t I A"lf'fICQr "fT'l:.1I.
----
l'ajil.avalky,,", ]
'Vt!fS1J 170-178.
M3ti1kahm'!\.-Five-lIaiZed (mimals,
389
chhatrdham, 'mushroom '1 resembling an umbrella, and sprung from
or woad; the village-cock au,i the garlic are well known;
grnjanam 'leek' i8 well known "" g8,jara; nnd although it is counted a'
onion, btill it hO,9 been mentiollscl again u.fter thB Maxim 1 of 'the
cow sud toe bull and a9 alnong the people it is known 118 being regarded 5
[tFJ onion. Jagdhwd, (having en,(;en', i.e., int.entiona1iy, and for ODe time
hu.ving oBton. For eating and all Po habit, however, Manu:i;
"The mushroom, the Bnd gal'lic} tue Village-cock, the onion,
i1fl also t,he leek) by intentionally ralls a twice .. horn," Also3, 'Fer
nniutentioul111.V oat,iug these six, one should perform the Krchcltitra 10
Silntal'ana; or even the yaticMn,l1'ilyalla; for the rest one should
observe a fl1st '{Ol' 1t du,y". This, i3 iu refetellCa to lluinteo
tionll,lly "n,ting "" a hdJir.. For uuintentionally eating once, S'ankha
BI1YB, .:! Inti g!1rlic, onion) leak, villdge-pig, crocodile-for'
Bati.ng these should drink wBter for twelve nights." 15
" Musbroom &c." stated by Manu is in regard to intentionally end
for 0, long time a, B habit, whilo the (,ext of Saukba, however, is
applicable to nnintont,ional habit" so holds the (176).
Yajiiavalkya, Verses 177,178 (1)
Estable are, among the five-clawed animals, the parcu- 20
. pine, alligator, tortoise, hedge-hog, and
Puge 50'" the hare; among the fish also the lion-
mouthed, the red, as also the
the lot,us, amI the shell-fish, are indeed (eatable) by the
twice-born. (177,1'78 (1) 25
:-Bha!rshya!1, eatable; sedha, porczlpine, the
dog smeller; goclhft, all"pator, resembling a lizzard, bllt big;
Itachch:ttapap., tortoise; s'allak'":tt, the !ledge-hog i. e. porcupine;
s'as'ah, the haj'e, is well-known. Among the five-chtwed animals sncb
as the dog, cat, llnd the Eke, tbe porcupine and tbe rest are eatable. 30
By tbe use of the ward cha., and, Lhe rhinoceros is also included, as
says Gautama.': "An'] the fjvccl&wed animals, the hare, the
1. of the cow end the bull i-Of.
The first w:)fd indicate3 the gtL!er&.l obss, and the second is used to empho.:lis8
some quaHtes m!1rkint; it out from the general 011198.
2. Dh. V. 1a.
3. Oh. V.20.
,1. XVII. 27.
390
M1UKsbar{'L,-Fiah.
[
Yd.jiiava'Ckya
Verse 178.
hedge-hog, the POl'cupme, the iguana, the rhinoceros, aud the
tortoise: "
As says Manu' aha. "The porcupine, the hedge-hog, the
iguana, the rbinoceros, and tortoise and also the hare. They declare
5 to be eatable among tbe five-clawed animals likewise; excepting tbe
camels, those tbat bave teeth iu one jaw. "
As to what, moreover, bas been stated by viz.
"as regards tbe rhinoceros tbey have a difference oE opinion", that has
a reEerence to occasions other than at the. Sraddha, since in tbe text:
10 " By the meal elf the rhinoceros when offered at the manes' ritual, it
yields perpetual merit" has been declared as a frnit in connection
with the S'radha. Similarly among the fish the Simhatundas &c"
may be eaten; the tbe lion-mouthed, rohita; the red
i. e. red-colonred; the pathina, called Chandraka; the rajiva, lotus,
15 i. e. lotuscoloured ; with shells in the form of mother of pearls, is a
sas'alka, shell:fish.
These &c. may be eaten only when properly
appointed', vide Manu'. "The Pdthina and Rohita, the first two,
may be eaten iE fixed as offerings at a sacrifice to the Gods', or to the
20 manes; the lotus-fish the and also the shell-fish, one may
eat always."
Tbe specification of the twice-born (in the text) is 01' the
pnrpose oE excluding the Suclms. [177-178 (1) 1
Viramitrodaya.
25 Moreover,
Yajiiavalkya, Verses 1'7'7, 1'78 (l)'J
The porcupine, etc., five alone of the five-clawed, may be eaten
by the twic,-boro. SedIta, 'porcop:oo', resembling the hedge-hog; godlla,
, I\,llign.tor' rnovitlg On tlle laud known in the central region as ffitTIif
1. Dh. V. 18.
2. Dh. XIV. ,17.
3. e. inlended to be offered.
4. Dh. V. 16.
5. W&I' aod it! whatever is offered to the goda, and
for the manes. The fire used 119 a medium on both occasiona is thuB called
{f<ilf91ff<r when it is invoked at 11 al10rifice other than for the mllnOS, i. Il.
god,&;c, and <l'Ol!9lil'l at a l,fiddha,
I
1
YdjnavaLkya ]
Vers88177-178.
ViramJtrodaya--The five -nailed _ animals.
391
(sana!loha) ; '11 tortoise'; .'aiyahah, 'hedge-hog', known
as sehi ; .'a8'ah, 'a is well known. By the nse of the word
eha, 'and' is included the rhinooeros, 'Five of the five-olawed a,e eatable
by the Braltma-Ehatra., Oh Raghava I viz., the hare, t,he porcnpine,
the alligator, the tortoise, and rhinoceros the fifth" vide this text of the 5
Ramay.".. The statement of S'ankha, however, viz., "As regards
rhinoceros, some hold 11 diff'erent view", hus a reference to the rhinoceres
having four claws. Aooording to the however,' it hos a
reference to other than at the S'raddha, In the expression 'A_moag the
fish', the locative case is nsed to indioate By the use of the 10
word Api, ' even, or also' the limitation in the expression "among the
five-clawed' whioh is a compqnsnt part of the previous sentence is
ad,ied'to. By the word hi, 'indeed " is dispelled the doubt as regards
the original text caused by the statement of the eoutherns that certainj y
the fish are even generally non-eatable and the like. 15
8i7J-haturpJa, such as ali and the like; "ohita!h' rsd ',slightly red
coloured, well known .8 n'l: roh,,; multifanned; rajiva!t,
'having a row', known a, U,'Fii!', raikhata; saSalhalJ" 'with shells';
S'all<a, i.e., shell is the extended down of the fish, well known as 11!;1'W9r
KltuliaM; having thsse, such as the 8'afara' and the like others. 20
" Thus here has been declared the eatable and the non-eatable
exhaustively for all the classes, and of the including the anulomas,
and in particular including women." Here the special mention of the red
(roMta) included by the word shelI-fish (8a8'al;'a} is with a view to
indicate its extreme purity. [177-178 (l)J.
Beginning with the verse
3
"uuhallowed or purposeless
meat &c.," having mentioned the duties of the twice-born, the Author
now describes the duties off the four orders 25
ya.jiiavalkya, Verse 178 (2).
Hereafter listen to the rule as to the eating and
avoidance of meat.-178.
of ,;;eat, i.e. sprrinkled, consecrated
and the like; eating, or for other than such, varjane 30
1. i. e. The Bame rule of restriction whioh bas been stated regarding
the -q.",,!'1\c;is is ?nlttatis mutalJdis, to the .fish. Only those which are
specified may b9 used, and ilOlle others, The holds here as there.
:) -11 kiud of i!lnal1 glHtering fish..
3. Verse 167.
Mital{Shnril..-Eatable and avoidable
avoidance. '.Excepting such IlS has been consecl'atgd by sprinkting, [shall
not eat meat', in the form a mental liks this, vklhim,
rule, 0 Samas'rdva and other sages fjrul),udhwam, listen.
There the Author in the matter of e>lting, points ant a rule
5 Yajiiavalkya, Verse 179.
When one's life is in danger, as also at a Sradha" or
when it has been consecrated by sprinkling, or was intended
for the twice born, or aftsr respectfully having offered to the
Gods and to the manes, one eating does not incur
10 guilt. (178)
owing to want of food or on acconnt of
au attack of a disease, withont the eating of meat life woutd he
in danger, then one may certainiy eat meat, since "On all occasions,
indeed one may protect oneself" is the rnle laying down the
15 'protection of self.
As also in the text: "Therefore indeed, before the term 01' life
one mnst not desire heaven" death as been prohibited.
Similarly at [). Srddliha, when invited one mnst under the
restrictive rule eat meat, because for not eating, a fault has been
20 declared by Manu': "When, however the man who having been
duly engaged according to the rnle, does not eat meat, that man
after death is degraded to the brute species for twenty-one births"
Consecrated according to the S'rauta rite called 'sprinkling'
(ma,!Ij) of the meat of nn animal intended for a sacrifice sucb as the'
25 and the like the residne remaining after the offering
of the oblations, such meat is called consecrated by
sprinkling. That, one may eut. By not eatiug, frnit of the sacrifice can
not be' produced.
1. See Veree 1 above p. 2 where the silges under the leadership of
Siimasravil requl.lst Y:\jnlJ."i'f11kYI1 to ex.pouml the Dhar17ws.
2. See Mitak?ho.rii on verse 86 abDve p. 231. IJ. O .....
S. Oh. V. 35.
4. 'lJrT1A"'Ii=a :.-The st!.esriEice is not deemed to be (o.oIllpleted.
Ydjna'IJalkya J
VereB 180.
alter a 8acrifice WOo
Dwjjak1l.myaya., intended Jor Ihe twice-born, for the meals
of the Br!lhmaJ;la, and also for the gods and the manes, what has
been prepared, and that, after having worshippEully offered to them,
then hy eating the remnants one does not incur any guilt. So also
393
in regard to the residne after feeding the dependants, vide the 5
of Manu.' "For a 6acrifice, may be properly killed, as also
for the maintenance of dependants, the beasts and birds; for indeed
Agasti did like this."
'One does not incur a sin in this', by mentioning merely an
absence of sin it is intended to be pointed out that for eating what 10
remains after respectfnlly offering to guests and the others, there is
merely a permission, and not an injunctive command as in the case of
meat consecrated by So also with regard to the unprohibited
such as the hare &c., being known to be uneatable except when
life is in danger, the prohibition common to all acts is to be inferred 15
even for a S'udra. (179).
Now, with the exception of meat consecrated by sprinkling,
and prohibited by the text' 'purposeless meat' etc.,
Page 51. for eating any other meat the Author mentions
an argumented rule of censure _ 20
Y1l.jiiavalkya, Verse 180.
He shall dwell in a horrible hell as many days as
may be as measured by the hairs on the body of' the beast
which that evil doer slays otherwise than in pursuance
of rules. (180).
:-Avidhina., otherwise than in pursuance oj
ruies, i,e., otherwise than as intended for Gods, etc.; ya!'t pasun
hanti, he who slays beasts, that man as many hair as Bre on that .beast
1. Oh. V. 22.
2. Verae 167 .bove.
3. nota on .......... usn.lly reoommends i'rilr
or preoept by sta.ting the good arising from its proper observance and the
evil arising from its omiaaion, and &lao by adding hiatorical in ita
support !l:\l..." .1'I-1f'fJ1(:11 . .
50
394
AbfJ Uon.
80 many days shall he dwell in horrible hell, dinani narake vaset.
By the word slays all the eight kinds of slayers must be deemed to
be taken, as says Ma.nu'. "He who permits, he who supplies the
weapon,' who kills, who engages in the purchase and sale, he
5 who cooks it, he who serves up, and alsa he who eats it, all are
considered to be slayers ",
The Author now declares the rule for the avoidance
Yajiiavalkya, Verse 181.
He obtains all desires, and also earns the fruit of a
10 horse-sacrific'e; even though living in the house, that vipra;
becomes a Muni (a sage) by avoiding meat. 181.
I will never eat flesh except the one
consecrated by sprinkling &c." He who keeps true to this resolntion
sarvan kamanavapnoti obtains all desires, i.e. while engaged in
15 accomplishing these finds no obstacle, because of his puremindedness,
as says Manu'. "What he thinks, what he undertakes, and
what he fixes his mind upon, that he obtains, who does not
injure anyone whatsoever".
This, moreover, is an incidental result; the principal fruit
20 the Author declares hayamedhaphalam tatha, and also the
fruit of a horse-sacrijice. This is with regard to the vow for
annual observance. Since Manu' has deserved. "He who during
a hundred years annually offers a horse sacrifice, and he who
entirely abstains from meat, these two obtain the same' reward
25 for their meritorious conduct. "
So also even dwelling in the house, Br9.l).mBJ;lBs and all the
four classes, become respected like Munis by abandoning meat. This,
moreover, is not in reference to meat which has been forbidden,
nor alse that which has been consecrated by sprinkling. By the
1. Oh. V. 51.
2. i, the we n pOD to kill.
3. Oh. V.47.
4. Oh. IV. 53.
Ydjna.alkya ]
ForBes 178-81
Vlramltrodayo-Punishment for 1iOl eatillg.
395
rule of deduction, it is in reference to what remains after respectfully
offering to the gnests &c.
Thus ends the ohapter on eatables and the nou-eatables.
Viramitrodaya.
Here in regard to the eating of the fish or flesh the positive ;;
rnles of observance and the negative rules of avoidance have been
stated, and thus a doubt as regards these, differing mntually, may
arise in the mindS of the pnpil, so with a view to help a correct under-
standing, the Anthor states the adjustment
Yajfiavalkya, Versees 178(2)-181. 10
In the matter of eating al also for avoidance, vidhim, 'rule' viz"
the procedure, atal], param, 'hereafter' sr7fudkwam 'listen'.
There, first the Anthor states the manner of eating by the verse
"when life is in danger". Excluding it as an eatable diet, when life is in
danger on account of a disease which can be warded of (only) by meat as 15
diet; srtlddhe, 'at a srMdha', i.e., at an engagement for a srdoddha. By the
use of the word tatM. 'also, similarly' the anthor points out the neoeBsity
of eating on a.u engagement for a 8rtlddha, just as when life in danger.
So also ,Mann': "When, however, after being properly engaged, the
man who does not eat flesh, that one after death is rednced to the beast 20
for twenty-one births". Profl?hitam, 'consecrated by sprinkling', i. e.,
of the bsasts for an animal sacrifice, dnly sprinkled with the mantras,
by non-eating the sacrifice would be defective. Dwijaktlmyayli, 'intended
for a d wija', i. e., in deference to a Br!i.lfmaq,. not to be disobeyed. This
moreover, only once, vide the text of Yama; "once for a desire of 25
a Br!i.lfm.ua'. So also after respectfully offering to the Gods, as also
to the manes; in the absence of any mental resolntion for the avoid.ncs
of meat One eating meat doss not incur sin. Even when a mental
vow has been taken, one eating meat on occasions, incurs sin, 8S
says Yama: "One may eat meat consecrated by sprinkling, once for 30
the desire of. Brillfm.q,a, or when intende! a3 an offering to gods or
at a srtlddha; but if there be a vow, however, one should avoid".
So also meat whioh remains as a reBidue after feedini; the depend-
ants, may indeed be eaten, just as the reaidne after respectfnlly offaring
1.
2. Oh. IV. 85.
3. "I'I'[IlT'I'I"Ilff-Thi. expression has been differently interpreted j The
interprets it as intlmdea for a BraI;tma.I;Ifi. j the Viramitrodnya.' abe
to 11 Bra.:g.mlll;ta'.
396
Vlroll1ltrodaya-All ar.puni.habZ,
[
Ydjnavall"1/"
V ..... !30-181
to the Gode and the manes. So MIlUU
I
: "For the sake of a. sacrifioe
may properly be killed birds and beasts; as also for the maintenance of
dependants; indeed Agastya did so before". By the use of the word
v a d h y a ~ 'may be killed', has been permitted tbe eightfold killing. (179.)
5 Previously on the nse of tbe expression 'purposeless meat' exoepting
on aocount of this reason, meat is to be avoided, and so there is no
contradiction. 1ntending tbis, tbe Autbor ssys vaset, 'shall dwell',
a.idhina 'otherwise than in pursuance of the ruleo', he who kills, tbat
evil conducted in<lividual, e,;:tending to dOoys nnmbered by the hairs on the
10 body of the best ehall dwell in bell. This is the meaning. By the use of
the word hllriti 'kills', eating also is intended, vide tbis text of Mauu':
"He who permits, who supplies the weapou, wbo kills, wbo
engsges in the purchase and ssle, he who cooks up, and be who serves;
so also he who eats ie, are all considered as slayers ". (180).
15 Even in regard to meat ordained, tbe Anthor mentions the fruit
for avoidance by sarvan, ' all, etc. '; saT.an 'all', i. 8. e,;:ceeding tbe
fruit resnlting from a. borse-sacrifice j Kaman, 'desires', i. B., desired
objeots j and also the fruit of 0. horse-saorifice, he obtains. Even if
one is in the order of a bOllse-holder, by avoiding. meat under a speoial
20 vow by 0. mental resolution, munitulyo, 'like a sage', i.8., just as ..
vILna,l'rastaa', he becomes. This is the meaniog. r178 (2)-180].
Here ends, the oommentary on Yajiiavalkya on the Ohapter regard-
ing the eatables and the non-eatables.
1. Oli. V. 22.
2. Oh. V. 51.

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