The Vashishta Dharmashastra, Part 1

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ChapterI
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ChapterII
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CHAPTERI.
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1. Now, therefore, the desire to know the sacred law for their welfare
(shouldarise)in(initiated)men.1
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2.Hewhoknowsandfollowsthe(sacredlawiscalled)arighteousman.
3.Hebecomesmostworthyofpraiseinthisworldandafterdeathgains
heaven.3
4. The sacred law has been settled by the revealed texts and by the
tradition(ofthesages).
5. On failure of (rules given in) these (two sources) the practice of the
Sishtas(has)authority.
6.Buthewhoseheartisfreefromdesire(iscalled)aSishta.
7.(Actssanctionedby)thesacredlaw(arethose)forwhichno(worldly)
causeisperceptible.7
8. The country of the ryas (ryvarta) lies to the east of the region
where(theriverSarasvat)disappears,tothewestoftheBlackforest,to
thenorthofthePriptra(mountains),tothesouthoftheHimlaya.8
9. (According to others it lies to the south of the Himlaya) and to the
north of the Vindhya range (being limited east and west by the two
oceans).9
10.Actsproductiveofspiritualmerit,andcustomswhich(areapproved
of) in that country, must be everywhere acknowledged (as
authoritative)
11.Butnotdifferentones,(i.e.those)of(countrieswhere)lawsopposed
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(tothoseofryvartaprevail).11
12.Some(declarethecountryoftheryastobesituated)betweenthe
(rivers)GagandYamun.12
13. Others (state as) an alternative, that spiritual preeminence (is
found)asfarastheblackantelopegrazes.13
14.NowtheBhllavinsquotealso(thefollowing)verseintheNidna:14
15.'Inthewesttheboundaryriver,intheeast 15 theregionwherethe
sun rises,as far as the black antelope wanders (between these two
limits),sofarspiritualpreeminence(isfound).
16. 'Those religious acts which men, deeply versed in the knowledge of
thethreeVedasandacquaintedwiththesacredlaw,declaretobelawful,
(areefficient)forpurifyingoneselfandothers.'16
17.Manuhasdeclaredthatthe(peculiar)lawsofcountries,castes,and
families (may be followed) in the absence of (rules of) the revealed
texts.17
18. Sinful men are, he who sleeps at sunrise or at sunset, he who has
deformed nails or black teeth, he whose younger brother was married
first,hewhomarriedbeforehiselderbrother,thehusbandofayounger
sister married before the elder, the husband of an elder sister whose
younger sister was married first, he who extinguishes the sacred fires,
(and)hewhoforgetstheVedathroughneglectofthedailyrecitation.18
19.Theystatethattherearefivemortalsins.(mahptaka),
20. (Viz. violating) a Guru's bed, drinking (the spirituous liquor called)
sur,slayingalearnedBrhmana,stealingthegoldofaBrhmana,and
associatingwithoutcasts,20
21. Either by (entering into) spiritual or matrimonial (connexion with
them).21
22. Now they quote also (the following verse): 'He who during a year
associates with an outcast becomes (likewise) an outcast not by
sacrificing for him, by teaching him or by (forming) a matrimonial
(alliancewithhim),butbyusingthesamecarriageorseat.'22
23. A minor offence causing loss of caste (paptaka, is committed by
him) who (after beginning an Agnihotra sacrifice) forsakes the sacred
fires, and by him who offends a Guru, by an atheist, by him who takes
hislivelihoodfromatheists,andbyhimwhosellstheSoma(plant).23
24.Threewives(arepermitted)toaBrhmanaaccordingtotheorderof
thecastes,twotoaKshatriya,onetoaVaisyaandtoaSdra.24
25.Somedeclare(thattwicebornmenmaymarry)evenafemaleofthe
Sdra caste, like those (other wives), without (the recitation of) Vedic
texts.
26.Lethimnotactthus.26
27. For in consequence of such (a marriage) the degradation of the
familycertainlyensues,andafterdeaththelossofheaven.
28.Therearesixmarriagerites,28
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29.(Viz.)thatofBrahman(brhma),thatofthegods(daiva),thatofthe
Rishis (rsha), that of the Gandharvas (gndharva), that of the
Kshatriyas(kshtra),andthatofmen(mnusha).
30.Ifthefather,pouringoutalibationofwater,giveshis(daughter)to
asuitor,that(iscalled)theBrahmarite30
31.If(thefather)giveshisdaughter,deckingherwithornaments,toan
officiating priest, whilst a sacrifice is being performed, that is called the
Daivarite.31
32. And (if the father gives his daughter) for a cow and a bull, (that is
called)thersharite.32
33. If a lover takes a loving female of equal caste, that (is called) the
Gndharvarite.33
34. If they forcibly abduct (a damsel), destroying (her relatives) by
strength(ofarms),that(iscalled)theKshtrarite.34
35. If, after making a bargain (with the father, a 35 suitor) marries (a
damsel)purchasedformoney,that(iscalled)theMnusharite.
36.Thepurchase(ofawife)ismentionedinthefollowingpassageofthe
Veda, 'Therefore one hundred (cows) besides a chariot should be given
tothefatherofthebride.'36
37. (It is stated) in (the following passage of) the Kturmsyas, 'She
(forsooth) who has been bought by her husband (commits sin, as)
afterwardssheunitesherselfwithstrangers.'37
38. Now they quote also (the following verse): 'Lost learning comes
backwhenthefamilyislostallislost.Evenahorsebecomesestimable
on account of its pedigree therefore men marry wives descended from
an(unblemished)family.
39. The three (lower) castes shall live according to the teaching of the
Brhmana.39
40.TheBrhmanashalldeclaretheirduties,
41.Andthekingshallgovernthemaccordingly.
42.Butakingwhorulesinaccordancewiththesacredlaw,maytakethe
sixthpartofthewealth(ofhissubjects),42
43.ExceptfromBrhmanas.43
44. It has been declared in the Veda, 'But he obtains the sixth part of
(themeritwhichBrhmanasgainby)sacrificesandcharitableworks.'44
45. (It is further stated in the Veda), 'The Brhmana makes the Veda
richtheBrhmanasavesfrommisfortunethereforetheBrhmanashall
notbemadeasourceofsubsistence.Somaishisking.'45
46. Further (another passage says), 'After death bliss (awaits the king
whodoesnotoppressBrhmanas).'
CHAPTERII.
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1. There are four castes (varna), Brhmanas, Kshatriyas, Vaisyas, and

Sdras.1
2.Threecastes,Brhmanas,Kshatriyas,andVaisyas,(arecalled)twiceborn.
3.Theirfirstbirthisfromtheirmotherthesecondfromtheinvestiturewith
the sacred girdle. In that (second birth) the Svitr is the mother, but the
teacherissaidtobethefather.3
4.Theycalltheteacherfather,becausehegivesinstructionintheVeda.4
5. They quote also (the following passage from the Veda) to the same
(effect):'Oftwokinds,forsooth,isthevirileenergyofamanlearnedinthe
Vedas,thatwhich(resides)abovethenavelandtheotherwhichbelow(the
navel)descendsdownwards.Throughthatwhich(resides)abovethenavel,
his offspring is produced, when he initiates Brhmanas, when he teaches
them,whenhecausesthemtoofferoblations,whenhemakesthemholy.By
that which resides below the navel the children of his body are produced.
Therefore they never say, to a Srotriya, who teaches the Veda, "Thud art
destituteofoffspring."'5
6. Hrta also quotes (the following verse): 'No religious rite can be
performed by a (child) before he has been girt with the sacred girdle, since
heisonalevelwithaSdrabeforehis(new)birthfromtheVeda.'6
7. (The above prohibition refers to all rites) except those connected with
libationsofwater,(theexclamation)Svadh,andthemanes.7
8.SacredlearningapproachedaBrhmana(andsaidtohim),'Preserveme,I
amthytreasure,revealmenottoascorner,nortoawickedman,nortoone
ofuncontrolledpassions:so(preserved)Ishallbecomestrong.'8
9.'Revealme,OBrhmana,asto thekeeper of thytreasure,to himwhom
thou shalt know to be pure, attentive, intelligent, and chaste, who will not
offendtheenorrevilethee.'
10. '(That man) who fills his ears with truth, who frees him from pain and
confers immortality upon him, (the pupil) shall consider as his father and
motherhimhemustnevergrievenorrevile.'10
11.'AsthoseBrhmanaswho,afterreceivinginstruction,donothonourtheir
teacherbytheirspeech,intheirheartsorbytheiracts,willnotbeprofitable
totheirteacher,even so that sacred learning (which they acquired) will not
profitthem.'
12. 'As fire consumes dry grass, even so the Veda, asked for, (but) not
honoured, (destroys the enquirer). Let him not proclaim the Veda to that
man,whodoesnotshowhimhonouraccordingtohisability.'
13.The(lawful)occupationsofaBrhmanaaresix,13
14. Studying the Veda, teaching, sacrificing for himself, sacrificing for.
others,givingalms,andacceptinggifts.14
15.(Thelawfuloccupations)ofaKshatriyaarethree,
16.Studying,sacrificingforhimself,andbestowinggifts
17. Andhispeculiar duty is toprotect thepeople withhisweaponslethim
gainhislivelihoodthereby.
18. (The lawful occupations) of a Vaisya are the same (as those mentioned
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above,Stra16),
19. Besides, agriculture, trading, tending cattle, and lending money at
interest,
20. To serve those (superior castes) has been fixed as the means of
livelihoodforaSdra.20
21. (Men of) all (castes) may wear their hair arranged according to the
customsfixed(fortheirfamily),orallowittohangdownexceptingthelock
onthecrownofthehead.21
22. Those who are unable to live by their own lawful occupation may adopt
(thatof)thenextinferior(caste),22
23.Butnever(thatofa)higher(caste).
24.(ABrhmanaandaKshatriya)whohaveresortedtoaVaisya'smodeof
living,andmaintainthemselvesbytrade(shallnotsell)stones,salt,hempen
(cloth),silk,linen(cloth),andskins,24
25.Noranykindofdyedcloth,
26.Norpreparedfood,flowers,fruit,roots,perfumes,substances(usedfor)
flavouring (food) nor water, the juice extracted from plants nor Soma,
weapons,poisonnorflesh,normilk,norpreparationsfromit,iron,tin,lac,
andlead,26
27. Now they quote also (the following verse): 'By (selling) flesh, lac, and
salt a Brhmana at once becomes an outcast by selling milk he. becomes
(equalto)aSdraafterthreedays.'27
28.Amongtameanimalsthosewithunclovenhoofs,andthosethathavean
abundanceofhair,(mustnotbesold),noranywildanimals,(nor)birds,nor
beaststhathavetusks(orfangs).
29. Among the various kinds of grain they mention sesamum (as
forbidden).29
30.Nowtheyquotealso(thefollowingverse):Ifheappliessesamumtoany
otherpurpose,butfood,anointing,andcharitablegifts,hewillbebornagain
as a worm and, together with his ancestors, be plunged into his own
ordure.'30
31. Or, at pleasure, they may sell (sesamum), if they themselves have
produceditbytillage.31
32. For that purpose he shall plough before breakfast with two bulls whose
noseshavenotbeenpierced.
33.(Ifheploughs)inthehotseason,heshallwater(hisbeastseveninthe
morning).
34.Theploughisattendedbystrongmales,providedwithausefulshareand
with a handle (to be held) by the drinker of Soma that raises (for him) a
cow,asheep,astoutdamsel,andaswifthorseforthechariot.34
35. The plough is attended by strong males, i.e. is attended by strong men
and bullocks, provided with a useful sharefor its share is useful (because)
withtheshareitraises,i.e.piercesdeepandprovidedwithahandleforthe
drinkerofSoma,forSomareacheshim,possessingahandleforhim.That
raisesacow,asheep,goats,horses,mules,donkeysandcamels,andastout
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damsel,i.e.abeautiful,usefulmaidenintheflowerofheryouth.
36.Forhowcouldtheploughraise(anythingforhim)ifhedidnotsellgrain?
37.Substancesusedforflavouringmaybebarteredfor(other)substancesof
thesamekind,beitforonemorevaluableorforoneworthless.37
38. But salt must never (be exchanged) for (other) substancesused for
flavouring(food).
39.Itispermittedtobartersesamum,rice,cookedfood,learning,andslaves
(eachforitsownkindandtheonefortheother).
40. A Brhmana and a Kshatriya shall not lend (anything at interest acting
like)usurers.40
41. Now they quote also (the following verses): 'He who acquiring property
cheap, gives it for a high price, is called a usurer and blamed among those
whorecitetheVeda.'
42.'(Brahman)weighedinthescalesthecrimeofkillingalearnedBrhmana
against (the crime of) usury the slayer of the Brhmana remained at the
top,theusurersankdownwards.'
43. Or, at pleasure, they may lend to a person who entirely neglects his
sacredduties,andisexceedinglywicked,43
44. Gold (taking) double (its value on repayment, and) grain trebling (the
originalprice).44
45. (The case of) flavouring substances has been explained by (the rule
regarding)grain,
46.Aswellas(thecaseof)flowers,roots,andfruit.
47.(Theymaylend)whatissoldbyweight,(taking)eighttimes(theoriginal
valueonrepayment).47
48. Now they quote also (the following verses): 'Two in the hundred, three
andfourandfive,ashasteendeclaredintheSmriti,hemaytakeasinterest
bythemonthaccordingtotheorderofthecastes.'48
49.'Buttheking'sdeathshallstoptheinterestonmoney(lent)'49
50.'Andafterthecoronationof(anew)kingthecapitalgrowsagain.'
51.'HeartheinterestforamoneylenderdeclaredbythewordsofVasishtha,
five mash's for twenty (krshpanas may be taken every month) thus the
lawisnotviolated.'51
CHAPTERIII
1.(Brhmanas)whoneitherstudynorteachtheVeda norkeep sacredfires

becomeequaltoSdras1
2.AndtheyquoteaverseofManuonthis(subject),'Atwicebornman,who
not having studied the Veda applies himself to other (and worldly study),
soonfalls,evenwhileliving,totheconditionofaSdra,andhisdescendants
afterhim.'2
3.'(Atwicebornman)whodoesnotknowthe 3Veda(can)notbe(called)a
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Brhmana,norhewholivesbytrade,norhewho(livesas)anactor,norhe
whoobeysaSdra'scommands,nor(hewholike)athief(takestheproperty
ofothers),norhewhomakeshislivingbythepracticeofmedicine.'
4.'ThekingshallpunishthatvillagewhereBrhmanas,unobservantoftheir
sacred duties and ignorant of the Veda, subsist by begging for it feeds
robbers.'
5. 'Many thousands (of Brhmanas) cannot form a (legal) assembly (for
declaring the sacred law), if they have not fulfilled their sacred duties, are
unacquaintedwiththeVeda,andsubsistonlybythenameoftheircaste.'5
6.'Thatsinwhichdunces,perplexedbyignoranceandunacquaintedwiththe
sacredlaw,declare(tobeduty)shallfall,increasedahundredfold,onthose
whopropoundit.'6
7.'Whatfouror(even)three(Brhmanas)whohavecompletelystudiedthe
Vedas proclaim, that must be distinctly recognised as the sacred law, not
(thedecision)ofathousandfools.'7
8.'OfferingstothegodsandtothemanesmustalwaysbegiventoaSrotriya
alone. For gifts bestowed on a man unacquainted with the Veda, reach
neithertheancestorsnorthegods.'
9.'Ifafoolliveseveninone'shouseanda(Brhmana)deeplylearnedinthe
Vedalivesatagreatdistance,thelearnedmanshallreceivethegift.Thesin
ofneglecting(aBrhmanaisnotincurred)in(thecaseof)afool.'9
10. 'The offence of neglecting a Brhmana cannot be committed against a
twiceborn man who is ignorant of the Veda. For (in offering sacrifices) one
doesnotpassbyabrilliantfireandthrowtheoblationsintoashes.'10
11. An elephant made of wood, an antelope made of leather, and a
BrhmanaignorantoftheVeda,thosethreehave nothing but the name (of
theirkind).11
12.'Thosekingdoms,whereignorantmeneatthefoodofthelearned,willbe
visitedbydroughtor(someother)greatevilwillbefall(them).'
13. If anybody finds treasure (the owner of) which is not known, the king
shalltakeit,givingonesixthtothefinder.13
14.IfaBrhmanawhofollowsthesix(lawful)occupations,findsit,theking
shallnottakeit.
15.Theydeclarethattheslayercommitsnocrimebykillinganassassin.15
16. Now they quote also (the following verses): 'An incendiary, likewise a
poisoner, one who holds a weapon in his hand (ready to kill), a robber, he
who takes away land, and he who abducts (another man's) wife, these six
arecalledassassins(tatyin).'
17.'Hemayslayanassassinwhocomeswiththeintentionofslaying,even
thoughheknowsthewholeVedatogetherwiththeUpanishadsbythat(act)
he(does)not(incurtheguiltof)theslayerofaBrhmana.'17
18.'HewhoslaysanassassinlearnedintheVedaandbelongingtoanoble
family, does not incur by that act the guilt of the murderer of a learned
Brhmana.(in)that(case)furyrecoilsuponfury.'
19.Personswhosanctifythecompanyare,aTrinkiketa,onewhokeepsfive
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fires,aTrisuparna,onewho(knowsthetextsrequiredfor)thefoursacrifices
(called Asvamedha, Purushamedha, Sarvamedha, and Pitrimedha), one who
knows the Vgasaneyiskh of the White Yagurveda, one who knows the
six Angas, the son of a female married according to the Brhmarite, one
who knows the first part of the Smaveda Samhit, one who sings the
Gyeshthasman, one who knows the Samhit and the Brhmana, one who
studies (the treatises on) the sacred law, one whose ancestors to the ninth
degree,both 19 onthemother'sandonthefather'sside,aredistinctlyknown
tohavebeenSrotriyas,andlearnedmenandSntakas.
20. (Four students of) the four Vedas, one who knows the Mmms, one
who knows the Agas, a teacher of the sacred law, and three eminent men
whoareinthree(different)orders,(compose) a(legal)assembly consisting
atleastoften(members).20
21. He who initiates (a pupil) and teaches him the whole Veda is called the
teacher(krya).21
22. But he who (teaches) a portion (of the Veda only is called) the sub
teacher(updhyya)
23.Soishewho(teaches)theAgasoftheVeda.
24. A Brhmana and a Vaisya may take up arms in selfdefence, and in
(ordertoprevent)aconfusionofthecastes.24
25.Butthat(tradeofarms)istheconstant(duty)ofaKshatriya,becausehe
isappointedtoprotect(thepeople).25
26.Havingwashedhisfeetandhishandsupto 26 thewrist,andsittingwith
his face turned towards the east or towards the north, he shall thrice sip
wateroutoftheTrthasacredtoBrahman,(i.e.)thepartofthehandabove
therootofthethumb,withoututteringanysound
27.Heshalltwicewipe(hismouthwiththerootofthethumb).
28.Heshalltouchthecavities(ofthehead)withwater
29.Heshallpourwateronhisheadandonthelefthand
30. He shall not sip water while walking, standing., lying down or bending
forward.30
31. A Brhmana (becomes pure) by (sipping) water, free from bubbles and
foam,thatreacheshisheart,
32.ButaKshatriyaby(sippingwater)thatreacheshisthroat,
33.AVaisyaby(sippingwater)thatwetshispalate,
34.AwomanandaSdrabymerelytouchingwater(withthelips).
35.Water(forsippingmay)even(betaken)outofaholeintheground,ifit
isfittoslakethethirstofcows.35
36. (He shall not purify himself with water) which has been defiled with
colours, perfumes,or flavouringsubstances,nor with such as is collected in
uncleanplaces.36
37.Drops(ofsaliva)fallingfromthemouth,whichdonottouchalimbofthe
body,donotmake(aman)impure.37
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38.If,afterhavingsippedwater,hesleeps,eats,sneezes,drinks,weepsor
bathes,orputsonadress,hemustagainsipwater,38
39.Likewise,ifhetouches(thatpartof)thelipsonwhichnohairgrows.39
40. No defilement is caused by the hair of the moustache (entering the
mouth).40
41.If(remnantsoffood)adheretotheteeth,(theyarepure)liketheteeth,
and he is purified by swallowing those which (become detached) in the
mouth.41
42.Heisnotdefiledbythedropswhichfallonhisfeet,whilesomebodygives
to others water for sipping they are stated to be equally (clean) as the
ground.42
43.If,whileoccupiedwitheatables,hetouchesanyimpuresubstance,then
he shall place that thing (which he holds in his hand) on the ground, sip
waterandafterwardsagainuseit.43
44. Let him sprinkle with water all objects (the purity of) which may be
doubtful.
45. 'Both wild animals killed by dogs, and fruit thrown by birds (from the
tree), what has been spoilt by children, and what has been handled by
women,'45
46.'Avendiblecommoditytenderedforsaleandwhatisnotdirtiedbygnats
andfliesthathavesettledonit,'46
47.'Likewisewatercollectedonthegroundthatquenchesthethirstofcows,
enumeratingallthesethings,theLordofcreatedbeingshasdeclaredthem
tobepure.'47
48.Anythingdefiledbyunclean(substances)becomespure when the stains
andthesmellhavebeenremovedbywaterandearth.48
49.(Objects)madeofmetalmustbescouredwithashes,thosemadeofclay
shouldbethoroughlyheatedbyfire,thosemadeofwoodshouldbeplaned,
and(cloth)madeofthreadshouldbewashed.49
50.Stonesandgems(shouldbetreated)likeobjectsmadeofmetal,50
51.Conchshellsandpearlshellslikegems,
52.(Objectsmadeof)bonelikewood,52
53. Ropes, chips (of bamboo), and leather become pure (if treated) like
clothes,53
54.(Objects)madeoffruits,(ifrubbed)with(abrushof)cowhair,54
55. Linen cloth, (if smeared) with a paste of yellow mustard (and washed
afterwardswithwater).55
56. But land becomes pure, according to the degree of defilement, by
sweeping(thedefiledspot),bysmearingitwithcowdung,byscrapingit,by
sprinkling(water)orbyheaping(pureearth)on(it).56
57. Now they quote also (the following verses): 'Land is purified by these
fourmethods,bydigging,burning,scraping,beingtroddenonbycows,and
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fifthlybybeingsmearedwithcowdung.'57
58. 'A woman is purified by her monthly discharge, a river by its current,
brass by (being scoured with) ashes, and an earthen pot by another
burning.'58
59.'Butanearthenvesselwhichhasbeendefiledbyspirituousliquor,urine,
ordure, phlegm, pus, tears, or blood cannot be purified even by another
burning.'
60. 'The body is purified by water, the internal organ by truth, the soul by
sacredlearningandausterities,andtheunderstandingbyknowledge.'
61.Goldispurifiedbywateralone,61
62.Likewisesilver,
63.Copperiscleansedbyacids.63
64.TheTrthasacredtotheGodsliesattherootofthelittlefinger,64
65.ThatsacredtotheRishisinthemiddleofthefingers,
66.ThatsacredtoMenatthetipsofthefingers,
67.ThatsacredtoAgni(fire)inthemiddleofthehand,
68.ThatsacredtotheManesbetweentheforefingerandthethumb.
69.Heshallhonour(hisfoodat)theeveningandmorningmeals(saying),'It
pleasesme,'69
70.AtmealsinhonouroftheManes(saying),Ihavedinedwell,'70
71.At(adinnergivenontheoccasionof)ritesprocuringprosperity(saying),
'Itisperfect:71
CHAPTERIV
1. The four castes are distinguished by their origin and by particular
sacraments.1
2. There is also the following passage of the Veda, 'The Brhmana was his
mouth,theKshatriyaformedhisarms,theVaisyahisthighstheSdrawas
bornfromhisfeet.'2
3.Ithasbeendeclaredin(thefollowingpassageof)theVedathat(aSdra)
shallnotreceivethesacraments,'HecreatedtheBrhmanawiththeGyatr
(metre), the Kshatriya with the Trishtubh, the Vaisya with the Gagat, the
Sdrawithoutanymetre.'
4. Truthfulness, suppression of anger, liberality, abstention from injuring
living beings, and the procreation of offspring (are duties common to) all
(castes).4
5. The Mnava (Stra states), 'Only when he worships the manes and the
gods,orhonoursguests,hemaycertainlydoinjurytoanimals.'5
6.'OnofferingaMadhuparka(toaguest),atasacrifice,andattheritesin
honour of the manes, but on these occasions only may an animal be slain
that(rule)Manuproclaimed.'6
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7. 'Meat can never be obtained without injuring living beings, and to injure
living beings does not procure heavenly bliss therefore the (sages declare)
the slaughter (of beasts) at a sacrifice not to be slaughter (in the ordinary
senseoftheword).'7
8. 'Now he may also cook a fullgrown ox or a fullgrown hegoat for a
BrhmanaorKshatriyaguestinthismannertheyofferhospitalitytosuch(a
man).'8
9. Libations of water (must be poured out) for all (deceased relatives) who
completedthesecondyearand(theirdeathcauses)impurity.
10. Some declare that (this rule applies also to children) that died after
teething.
11. After having burnt the body (of the deceased, the relatives) enter the
waterwithoutlookingat(theplaceofcremation),11
12. Facing the south, they shall pour out water with both hands on (those
daysoftheperiodofimpurity)whicharemarkedbyoddnumbers.12
13.Thesouth,forsooth,istheregionsacredtothemanes.
14. After they have gone home, they shall sit during three days on mats,
fasting.14
15.Iftheyareunable(tofastsolong),theyshallsubsistonfoodboughtin
themarketorgivenunasked.15
16. It is ordered that impurity caused by a death shall last ten days in the
caseofSapindarelations.
17.IthasbeendeclaredintheVedathatSapindarelationshipextendstothe
seventhperson(intheascendingordescendingline).17
18. It has been declared in the Veda that for married females it extends to
thethirdperson(intheascendingordescendingline).
19. Others (than the bloodrelations) shall perform (the obsequies) of
marriedfemales,19
20.(Theruleregardingimpurity)shouldbeexactlythesameonthebirthof
achildforthosemenwhodesirecompletepurity,20
21.Orforthemotherandthefather(ofthechildalone)some(declarethat
itapplies)tothe21 mother(only),becausesheistheimmediatecauseofthat
(event).
22. Now they quote also (the following verse): On the birth (of a child) the
male does not become impure if he does not touch (the female) on that
(occasion)themenstrualexcretionmustbeknowntobeimpure,andthatis
notfoundinmales.'
23. If during (a period of impurity) another (death or birth) happens, (the
relatives) shall be pure after (the expiration of) the remainder of that (first
period)23
24. (But) if one night (and day only of the first period of impurity) remain,
(theyshallbepure)aftertwo(daysandnights)24
25. (If the second death or birth happens) on the morning (of the day on
which the first period of impurity expires, they shall be purified) after three
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(daysandnights).25
26.ABrhmana is freed from impurity (caused by a death or a birth) after
tendays,26
27.AKshatriyaafterfifteendays,
28.AVaisyaaftertwentydays,
29.ASdraafteramonth.29
30.Nowtheyquotealso(thefollowingverses):'But(atwicebornman)who
haseaten(thefood)ofaSdraduringimpuritycausedbyadeathorabirth,
willsufferdreadful(punishmentin)hellandbebornagaininthewombofan
animal.'
31. 'A twiceborn man who eats by appointment in the house of a stranger
whosetendaysofimpurity,causedbyadeath,havenotexpired,afterdeath
willbecomeawormandfeedontheordureofthat(manwhofedhim).'
32. It has been declared in the Veda, '(Such a sinner) becomes pure by
recitingtheSamhitoftheVedafortwelvemonthsorfortwelvehalfmonths
whilefasting.'32
33. On the death of a child of less than two years or on a miscarriage, the
impurityoftheSapindaslaststhree(daysand)nights.33
34. Gautama (declares that on the former occasion they become) pure at
once.34
35. If (a person) dies in a foreign country and (his Sapindas) hear (of his
death) after ten days (or a longer period), the impurity lasts for one (day
and)night.
36.Gautama(declaresthat)ifapersonwhohaskindledthesacredfiredies
on a journey, (his Sapindas shall) again celebrate his obsequies, (burning a
dummymadeofleavesorstraw),andremainimpure(duringtendays)asif
(theyhadactuallyburied)hiscorpse.36
37. When he has touched a sacrificial post, a pyre, a burialground, a
menstruating or a lately confined woman, impure men or (Kndlas and so
forth),heshallbathe,submergingbothhisbodyandhishead.37
CHAPTERV
1. A woman is not independent, the males are her masters. It has been
declared in the Veda, 'A female who neither goes naked nor is temporarily
uncleanisparadise.'1
2. Now they quote also (the following verse): 'Their fathers protect them in
childhood,theirhusbandsprotecttheminyouth,andtheirsonsprotectthem
inageawomanisneverfitforindependence.'2
3. The penance (to be performed) by a (wife) for being unfaithful to her
husbandhasbeendeclaredinthe(sectionon)secretpenances.3
4.Formonthbymonththemenstrualexcretiontakesawayhersins.4
5.Awomaninhercoursesisimpureduringthree(daysand)nights.5
6.(Duringthatperiod)sheshallnotapplycollyriumto her eyes, nor anoint
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(herbody),norbatheinwatersheshallsleeponthegroundsheshallnot
sleep in the daytime, nor touch the fire, nor make a rope, nor clean her
teeth,noreatmeat,norlookattheplanets,norsmile,norbusyherselfwith
(householdaffairs),norrunsheshalldrinkoutofalargevessel,oroutof
herjoinedhands,oroutofacoppervessel.6
7. For it has been declared in the Veda, 'When Indra had slain (Vritra) the
threeheaded son of Tvashtri, he was seized by Sin, and he considered
himselftobetaintedwithexceedinglygreatguilt.Allbeingscriedoutagainst
him(sayingtohim),7'thouslayerofalearnedBrhmana!Othouslayerofa
learnedBrhmana!'Herantothewomenforprotection(andsaidtothem),
'Takeuponyourselvesthethirdpartofthismyguilt(causedby)themurder
ofalearnedBrhmana.'Theyanswered,''Whatshallwehave(fordoingthy
wish)?'Hereplied,'Chooseaboon.'Theysaid,'Letusobtainoffspring(ifour
husbands approach us) during the proper season, at pleasure let us dwell
(with our husbands until (our children) are born.' He answered, 'So be it.'
(Then)they took upon themselves (the third part of his guilt). That guilt of
Brhmanamurderappearseverymonthasthemenstrualflow.Thereforelet
himnoteatthefoodofawomaninhercourses(for)suchaonehasputon
theshapeoftheguiltofBrhmanamurder.
8.(ThosewhorecitetheVeda)proclaimthefollowing(rule):'Collyriumand
ointment must not be accepted from her for that is the food of women.
Therefore they feel a loathing for her (while she is) in that (condition,
saying),"Sheshallnotapproach."'8
9. 'Those (Brhmanas in) whose (houses) menstruating women sit, those
whokeepnosacredfire, 9 andthoseinwhosefamilythereisnoSrotriyaall
theseareequaltoSdras.'
CHAPTERVI
1.(Toliveaccordingto)theruleofconductisdoubtlesslythehighestdutyof
allmen.Hewhosesoulisdefiledbyvileconductperishesinthisworldandin
thenext.1
2.Neitherausterities,nor(thestudyof)theVeda,nor(theperformanceof)
the Agnihotra, nor lavish liberality can ever save him whose conduct is vile
andwhohasstrayedfromthis(pathofduty).
3.TheVedasdonotpurifyhimwhoisdeficientingood conduct, though he
mayhavelearntthemalltogetherwiththesixAgasthesacredtextsdepart
fromsuchamanatdeath,evenasbirds,whenfullfledged,leavetheirnest.
4.Asthebeautyofawifecausesnojoytoablindman,evensoallthefour
Vedas together with the six Agas and sacrifices give no happiness to him
whoisdeficientingoodconduct.4
5. The sacred texts do not save from sin the deceitful man who behaves
deceitfully. But that Veda, two syllables of which are studied in the right
manner, purifies, just as the clouds (give beneficent rain) in the month of
Isha.5
6. A man of bad conduct is blamed among men, evils befal him constantly,
heisafflictedwithdiseaseandshortlived.6
7.Throughgoodconductmangainsspiritualmerit,throughgoodconducthe
gains wealth, through good conduct he obtains beauty, good conduct
obviatestheeffectofevilmarks.7
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8. A man who follows the rule of conduct established among the virtuous,
who has faith and is free from envy, lives a hundred years, though he be
destituteofallauspiciousmarks.8
9. But a man who knows the sacred law shall perform in secret all acts
connectedwitheating,thenaturalevacuationsanddalliancewith(hiswife)
business to be accomplished by speech or intellect, likewise austerities,
wealth,andage,mustbemostcarefullyconcealed.
10.Andamanshallvoidbothurineandfces,facingthenorth,intheday
time, but at night he shall do it turning towards the south for (if he acts)
thus,hislifewillnotbeinjured.10
11:Theintellectofthatmanperisheswhovoidsurineagainstafire,thesun,
a cow, a Brhmana, the moon, water, and the morning or evening
twilights.11
12. Let him not void urine in a river, nor on a path, nor on ashes, nor on
cowdung,noronaploughedfield,norononewhichhasbeensown,norona
grassplot,norintheshade(oftrees)thataffordprotection(totravellers).12
13.Standingintheshade(ofhouses,clouds,andsoforth),whenitisquite
dark,andwhenhefearsforhislife,aBrhmanamayvoidurine,bydayand
bynight,inanypositionhepleases.13
14. (Afterwards) he shall perform the necessary (purification) with water
fetchedforthepurpose(fromatankorriver,andwithearth).14
15.Forabathwaternotfetchedforthepurpose(mayalsobeused).15
16. (For the purpose of purification) a Brhmana shall take earth that is
mixedwithgravel,fromthebank(ofariver).
17. Five kinds of earth must not be used, viz. such as is covered by water,
such as lies in a temple, on an anthill, on a hillock thrown up by rats, and
thatwhichhasbeenleftbyonewhocleanedhimself.
18. The organ (must be cleaned by) one (application of) earth, the (right)
handbythree,butboth(feet)bytwo,theanusbyfive,theone(i.e.theleft
hand)byten,andboth(handsandfeet)byseven(applicationsofearth).18
19. Such is the purification ordained for householders it is double for
students,trebleforhermits,butquadrupleforascetics.19
20.Eightmouthfulsarethemealofanascetic,sixteenthatofahermit,but
thirtytwo that of a householder, and an unlimited quantity that of a
student.20
21. An Agnihotrin, a draughtox, and a student, those three can do their
workonlyiftheyeat(well)withouteating(much),theycannotdoit.
22. (The above rule regarding limited allowances of food holds good) in the
caseofpenances,ofselfimposedrestraint,ofsacrifices,oftherecitationof
theVeda,andof(theperformanceofother)sacredduties.22
23. The qualities by which a (true) Brhmana may be recognised are, the
concentration of the mind, austerities, the subjugation of the senses,
liberality,truthfulness,purity,sacredlearning,compassion,worldlylearning,
intelligence,andthebelief(intheexistenceofthedeityandofafuturelife).
24.Onemayknowthatbearinggrudges,envy,speakinguntruths,speaking
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evil of Brhmanas, backbiting, and cruelty are the characteristics of a

Sdra.24
25. Those Brhmanas can save (from evil) who are free from passion, and
patientofausterities,whoseearshavebeenfilledwiththetextsoftheVeda,
who have subdued the organs of sensation and action, who have ceased to
injureanimatedbeings,andwhoclosetheirhandswhengiftsareoffered.25
26. Some become worthy receptacles of gifts through sacred learning, and
somethroughthepracticeofausterities.ButthatBrhmanawhosestomach
does not contain the food of a Sdra, is even the worthiest receptacle of
all.26
27. if a Brhmana dies with the food of a Sdra in his stomach, he will
become a village pig (in his next life) or be born, in the family of that
(Sdra).
28. For though a (Brhmana) whose body is nourished by the essence of a
Sdra'sfoodmaydailyrecitetheVeda,thoughhemayoffer(anAgnihotra)
or mutter (prayers, nevertheless) he will not find the path that leads
upwards.
29.Butif,aftereatingthefoodofaSdra,hehasconjugalintercourse,his
sonswillbelongtothegiverofthefood,andheshallnotascendtoheaven.
30.Theydeclarethatheisworthytoreceivegifts,who(daily)risestorecite
the Veda, who is of good family, and perfectly free from, passion, who
constantly offers. sacrifices in the three sacred fires, who fears sin, and
knows much, who is beloved among the females (of his family), who is
righteous,protectscows,andreduceshimselfbyausterities.
31. Just as milk, sour milk, clarified butter, and honey poured. into an
unburnt earthen vessel, perish, owing to the weakness of the vessel, and
neitherthevesselnorthoseliquids(remain),
32. Even so a man destitute of sacred learning, who accepts cows or gold,
clothes, a horse, land, (or) sesamum, becomes ashes, as (if he were dry)
wood.32
33.Heshallnotmakehisjointsorhisnailscrack,33
34.Norshallhemakeavesselringwithhisnails.
35.Lethimnotdrinkwateroutofhisjoinedhands.35
36.Lethimnotstrikethewaterwithhisfootorhishand,
37.Nor(pour)waterinto(other)water.
38.Lethimnotgatherfruitbythrowingbrickbats,
39.Norbythrowinganotherfruitatit.
40.Heshallnotbecomeahypocriteordeceitful.40
41.Lethimnotlearnalanguagespokenbybarbarians.
42. Now they quote' also (the following verses): 'The opinion of the Sishtas
is, that a man shall not be uselessly active, neither with his hands and his
feet,norwithhiseyes,norwithhistonguesandhisbody.'42
43. 'Those Brhmanas, in whose families the study of the Veda and of its
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supplementsishereditary,andwhoareabletoadduceproofsperceptibleby
thesensesfromtherevealedtexts,mustbeknowntobeSishtas.'43
44.'Heisa(true)Brhmanaregardingwhomnooneknowsifhebegoodor
bad,ifhebeignorantordeeplylearned,ifhebeofgoodorofbadconduct.'
CHAPTERVII
1.Therearefourorders,1
2.Viz.(thatof)thestudent,(thatof)thehouseholder,(thatof)thehermit,
and(thatof)theascetic.
3. A man who has studied one, two, or three Vedas without violating the
rules of studentship, may enter any of these (orders), whichsoever he
pleases.3
4.A(professed)studentshallservehisteacheruntildeath4
5.Andincasetheteacherdies,heshallservethesacredfire.5
6.ForithasbeendeclaredintheVeda,'Thefireisthyteacher:'6
7.(Astudent,whetherprofessedortemporary),shallbridlehistongue7
8.Heshalleatinthefourth,sixth,oreighthhouroftheday.8
9.Heshallgooutinordertobeg.9
10.Heshallobeyhisteacher.10
11.Heeither(maywearallhishair)tiedinaknotor(keepmerely)alockon
thecrownofhisheadtiedinaknot,(shavingtheotherpartsofthehead.)11
12.Iftheteacherwalks,heshallattendhimwalkingafterhimiftheteacher
isseated,standingiftheteacherliesdown,seated.12
13.Heshallstudyafterhavingbeencalled(bytheteacher,andnotrequest
thelattertobeginthelesson).13
14. Let him announce (to the teacher) all that he has received (when
begging),andeatafterpermission(hasbeengiventohim).14
15.Lethimavoidtosleeponacot,tocleanhisteeth,towash(hisbodyfor
pleasure),toapplycollyrium(tohiseyes),.toanoint(hisbody),andtowear
shoesoraparasol.15
16.(Whilerecitinghisprayers)heshallstandinthedaytimeandsitdownat
night.16
17.Lethimbathethreetimesaday.17
SuggestedFurtherReading
TheHinduDharmashastras,subjectindex
TheApastambaSutrasPrasnaI
IntroductiontotheBaudhayanaDharmashastra
TheBaudhayanaDharmaShastra
TheBaudhayanaDharmaShastraPart2
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TheBaudhayanadharmaShastra,Part3
TheGautamaSutrasChapters15to28
ManusmritithelawsofManuPart1
TheVashishtaDharmashastra,introduction
Footnotes
1:11.Theword'now'serves,inthisasinanalogouscases,various
purposes. It marks the beginning of the book, serves as an

auspiciousinvocation(magala),andindicatesthatsomethingelse,
theinitiation,mustprecedethestudyofthesacredlaw.'Therefore'
means 'because, after initiation, the neophyte is to be taught the
prescribed rules regarding personal purification:Krishnapandita.
For the wording of the Stra compare the beginning of Gaimini's
Mmmsstras.
1:36.GautamaI,14XXVIII,48.
1:7TheStra contains a limitation of Stra 5. It indicates that the
customs of the Sishtas, for which worldly motives are perceptible,

have no authority, and are not to be followed. The principle
enunciatedisoneinculcatedbytheMmmsakas(P:M.S. p. 2I,3,
34). See also pastamba I, 1, 4, 510 I, 4, 12, 8 and
Introduction,p.xxvii.KrishnapanditahasmisunderstoodtheStra.
He reads, against the MSS., agrihyamnakrano dharmah,
'unlawfulactsarethoseforwhichnomotive,i.e.nosacredsource
suchastheVedas,isperceptible.'
2:8 The region where the river Sarasvat disappears is the Pattil
districtinthePagb.ThePriptramountainsbelongtothegreat
Vindhyarange,andareprobablythehillsinMlv.Thepositionof
theKlakavanaorBlackforestisnotaccuratelyknown.Butitmust
probablybesoughtinBihr.AlltheMSS.aswellasKrishnapandita
read in this Stra prgdarsant instead of prgadarsant, 'to the
east of the region where the river Sarasvat disappears.' This
circumstance gains some importance by the fact that the
MahbhshyaonPniniII,4,10,quotesthesamedefinitionofthe
ryvarta, giving, however, instead of adarsant prgdarst, 'to
theeastofdarsa,i.e.thedarsamountains.'Itseemstomenot
improbablethatourStra,too,hadoriginallyprgdarst,andthat
some Pandit who knew nothing about the darsa hills, but
rememberedManuII,as,andBaudhyanaI,1,25,wheretheword
vinasant, 'the disappearance of the Sarasvat,' undoubtedly
occurs, added the syllable na and forgot to correct the , after
prg.
2:9
The translation follows Krishnapandita's commentary, which
recommends itself on account of the analogous definition of

ryvartagivenbyManuII,22.
2:11MytranslationfollowsthetextgivenbyKrishnapanditaand p. 3
B.,andtheexplanationoftheformer,becauseitseemstomethat
the general sense which they give, is the correct one. I feel,
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however, not certain that the word. pratilomakadharmnm, 'of

those countries where opposite laws prevail,' is more than a care
less
correction.
The
majority
of
the
MSS.
read
pratilomakakshadharmnah (kalpadharmnah), which by itself is
difficultof explanation. But, as the text of the next Stra contains
an apparently superfluous phrase, I fear, we shall have to admit
that the text is here disfigured by corruptions, which with our
presentMSS.itisimpossibletoremovewithcertainty.
3:12 Krishnapandita reads this Sutra 'etad ryvartam itykakshate
gagyamunayor antaretyeke,' and takes it as one sentence, the

subject of which is 'eke.' I feel no doubt that this explanation is
utterlyuntenable,andthatthefirstfourwordshavenothingtodo
with this Sutra, the second part of which occurs also in the
Baudhyana Dharmastra I, 1, 27. My opinion is that they
originallybelongedtoStra11,thoughthestateoftheMSS.atmy
disposal does not allow me to say how Stra 11 has to be
corrected. The general sense of Stra 12 is, however, perfectly
certain.
3:13ManuII,23YgavalkyaI,2.Itdeservestobenotedthatthe
black antelope (blackbuck), Oryx cervicapra, selects for its home

thewellcultivated,richplainsofIndiaonly,andisentirelywanting
in the sandy, mountainous or forest districts, which are now, just
asinancienttimes,theportionoftheaboriginaltribes.
3:14 Regarding
the Bhllavins, see Max Mller, History of Ancient
Sanskrit Literature, pp. 193, 364. Krishnapandita thinks that

Nidna means desanirnaya, 'the disquisition on the countries,'
which is the title of a section which occurs in most modern
compilationsonlaw.Butitwillbesafertotakeitasthenameofa
Vedic work, identical with or similar to that quoted in Saunaka's
Brihaddevat,Weber,Hist.Ind.Lit.,p.81.
3:15Sindhurvidhranorvidharan,asB.reads,cannotbep. 4taken
with Krishnapandita, as 'the ocean,' because in the latter sense

sindhu is a masculine. It must be a boundaryriver, probably the
Sarasvat. By sryasyodana, 'the region where the sun rises,' the
udayagirior'mountainoftheeast'maypossiblybemeant.
4:16 This
verse, too, is marked as a quotation by the concluding
word iti, though it is not necessary that it should be taken as a

quotationfromtheNidna.Here,andinthesequelversesendingin
itiaremarkedasquotationsbyhyphens.
4:17ManuVII,203VIII,41GautamaXI,20.Gti,'castes,'which
sometimes, and perhaps as appropriately, has been translated by

'tribes,' denotes in my opinion those numerous subdivisions ofthe
fourgreatvarnas,whichwenowfindalloverIndia,andwhichcan
be shown to have existed for a very long time. Usually the word
'caste'isalsoappliedtothem.
4:18Krishnapanditaexplainsvrah,'hewhoextinguishesthesacred
fires,' by 'the destroyer of his sons or of his spiritual clients' p. 5

(yagamna)buttherulesgivenbelow,XX,11,andXXI,27,inthe
sectiononpenances,confirmtheexplanationgivenabove.
5:20VishnuXXXV,12.Gurumeansherethefather,seebelow,XX,
15.
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5:21
Vishnu XXXV, 35. Spiritual connexion, i.e. becoming the
teacher or priest of an outcast, or his pupil or spiritual client

(yagamna).
5:22
Identical with Manu XI, 181. It must be understood that
spiritual or matrimonial connexion with an outcast causes

immediatedegradation,asVishnustatesexpressly.
5:23VishnuXXXVII,6,31GautamaXXI,11.Regardingtheprecise
meaningofpratigahnuyt,'offends,'seebelow,XXI,27.
5:2425.ManuIII,13YgavalkyaI,57PraskaraGrihyastraI,
4,811.
6:2627.ManuIII,1419.
6:28pastambaII,5,II,1720.
6:30VishnuXXIV,19svalyanaGrihyastraI,6,1.
6:31VishnuXXIV,20svalyanaGrihya.straI,6,2,
7:36SkhyanaGrihyastraI,14PraskaraGrihyastraI,8,18
pastamba II, 6, 13, 12. Though Vasishtha's quotation is less

completethanpastamba's,stillthefollowingStrasshowthathe
knew the conclusion of the passage, and does not take it as an
authorityforthesaleofadaughter.
7:37
Krishnapandita makes a mistake by connecting the word
'kturmsyeshu'withthenextStra.Heisrightinsayingthat'the
Kturmsyas'isthenameofabook.Itis,however,notaseparate
work, but the knda or section of a Vedic work treating of the
Kturmsya sacrifices (see Max Mller, Hist. Anc. Sansk. Lit., p.
355).Theparticularworkfromwhichourquotationhasbeentaken,
iseithertheMaitrynyaSamhit,ortheKthaka.For,asDr.von
Schroeder informs me, Maitrynya Samhit I, 10, 11 reads
'anritam v esh karoti y patyuh krt satyathnyais karati,' and
thetitleofthekndaisKturmsyni.ProfessorWeber,Ind.Stud.
V,407,hasfoundthesamewordsintheKturmsyasectionofthe
KthakaXXXVI,5.InthetranslationIhaveaddedthebeginningof
the passage which Vasishtha omits, according to the Maitrynya
Samhit.
7:3941.GautamaXI,2527.
8:42VishnuIII,2225.Thoughtheambiguousworddhana,'wealth,'
isusedinthetext,itseemsnotdoubtfulthatVasishthaalludes to
thelandtax,whichgenerallyconsistsofonesixthoftheproduce.
8:43VishnuIII,26.
8:44
Vishnu III, 2728. Prta, 'the merit gained by charitable
works,'i.e.byplantingtrees,diggingwells,andsoforth.Thewords
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'iti ha,' placed at the end of the Stra, indicate that it is a

quotation,andthatvigyate,'itisdeclaredintheVeda,'hastobe
understood from Stra 46. Gautama XI, 11, too, alleges that the
ruleisbasedonaVedicpassage.
8:45SatapathabrhmanaV,4,2,3.Krishnapandita'sdivisionofthe
quotation into several Stras is unnecessary. His explanation of

andya, which he takes to mean 'the first of all,' is wrong. He
assertsthattheBrhmanaissaid'tomaketheVedarich,'because
by sacrificing and so forth he fulfils its object and protects it. But
thephraseisprobablycorrupt.IfitissaidthatSomaisthekingof
theBrhmanas,theobjectistoindicatethatanearthlykingisnot
theirmaster,seeGautamaXI,1.
Footnotes
9:12.II.VishnuII,12ManuX,4.
9:3 Identical with Manu II, 169a, 170a, and Vishnu XXVIII, 3738.
TheSvitrortheverseaddressedtoSavitriisfoundRigvedaIII,
62,10.
9:4GautamaI,10ManuII,171.
9:5Thereadingtathpyudharanti,whichseveralofmyMSS.give,
seems to me preferable to Krishnapandita's udharati.

Krishnapandita explains sdhu karoti, 'makes them holy,' by
adhytmamupadisati,'teachesthemtranscendentalknowledge.'
10:6 Vishnu XXVIII, 40. Instead of Krishnapandita's 'yvadvedo na
gyate,' 'yvadvede na gyate,' which occurs in several MSS. and

intheparallelpassagesofManuII,172andotherSmritis,mustbe
read.
10:7GautamaII,5.Theritesreferredtoarethefuneralrites.
10:89.VishnuXXIX,910,andintroduction,p.xxiiiNiruktaII,4.
10:10VishnuXXX,47.
11:13 Krishnapandita wrongly connects the word brhmanasya with
thenextStra.ForthisandthenextsevenStras,compareVishnu
II,414.
11:14Krishnapanditabymistakeleavesouttheword'dnam.'
11:20
I read 'teshm parikary,' with the majority of the MSS.,
insteadofKrishnapandita's'teshmkaparikary.'
11:21 In illustration of this Stra Krishnapandita quotes a verse of
Laugkshi,whichstatesthatBrhmanasbelongingtotheVasishtha
family wore the toplock on the right side of the head, and the
members of the Atri family allowed it to hang down on p. 12 both
sides,whiletheBhrigusshavedtheirheads,andthegirasaswore
five locks (kd) on the crown of the head. Cf. Max Mller, Hist.
Anc.Sansk.Lit.,p.53.
12:22VishnuII,15.
12:24ForthisandthefollowingfourStras,seeGautamaVII,821.
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12:26Rash, 'substances used for flavouring,' i.e. 'molasses, sugar
cane, sugar, and the like.'Krishnapandita. See also note on

GautamaVII,9.
12:27IdenticalwithManuX,92.
12:29
Vishnu LIV, 18 pastamba I, 7, 20, 13. Krishnapandita
wronglyconnectsthisStrawiththeprecedingone.
13:30ManuX,91.
13:31ManuX,90.
13:34
Vgasaneyisamhit XII, 71. The translation follows the
explanation given in the next Stra as closely as possible, though

the latter is without doubt erroneous. The purpose for which
Vasishtha introduces it, is to show that a Vedic text permits
agriculturetoaBrhmanawhooffersSomasacrifices.
14:3739.GautamaVII,1621.
14:40ManuX,117.KrishnapanditareadswithMS.B.,vrdhushimna
dadytm, and explains it by vriddhim naiva prayogayetm, 'they

shallnot takeinterest.'Iread with the other MSS. vrdhush, and
translatethattermby'usurers.'Below,Stra42,vrdhushiisused
likewiseinthisitsusualsense.
14:43ManuX,117.
14:4447. Vishnu VI, 1117 Colebrooke I, Dig. LXVI, where 'silver
and gems' have been added after gold, and rash, 'flavouring
substances,'beentranslatedby'fluids.'Thetranslationdiffersalso
in other respects, because there the Stras stand by themselves,
while here the nouns in Stras 44 and 47 are governed by the
preceding dadytm, 'they may lend.' They, i.e. a Brhmana p. 15
and a Kshatriya. The rule, of course, refers to other castes also,
and to those cases where no periodical interest is taken, but the
loanreturnedinkind.
15:47 The Ratnkara quoted by Colebrooke loc. cit. takes 'what is
soldbyweight'tobe'camphorandthelike.'Krishnapanditathinks
that 'clarified butter, honey, spirituous liquor, oil, molasses, and
salt' are meant. But most of these substances fall under the term
rash,'flavouringsubstances.'Theproperexplanationofthewords
seems to be, 'any other substance not included among those
mentionedpreviously,whichissoldbyweight.'
15:48VishnuVI,2,andespeciallyManuVIII,142.Thelowestrateof
interest is to be taken from the highest caste, and it becomes

greaterwithdecreasingrespectability.AccordingtoKrishnapandita
and the commentators on the parallel passage of Vishnu, Manu,
and other Smritis, this rule applies only to loans for which no
securityisgivenastatementwhichisdoubtlesslycorrect.
15:4950.
Both the reading and the sense of this verse, which in
someMSS.iswanting,aresomewhatdoubtful.Ireadwithmybest
MSS.,
rgtomritabhvenadravyavriddhimvinsayet|
punrgbhishekenadravyamlamkavardhate||
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andconsiderthatitgivesarule,orderingallmoneytransactionsto
be stopped during the period which intervenes between the death
of a king and the coronation of his successor. I am, however,
unabletopointoutanyparallelpassagesconfirmingthis p. 16 view.
Krishnapandita's text shows two important various readings,
'bhritibhvena' and 'rgbhshikena,' which I think are merely
conjectures,unsupportedbytheauthorityofMSS.Heexplainsthe
verseasfollows:'Thekingshalldestroy,i.e. himself not take, the
interest on money by giving [it away] as a salary. But, after thus
giving away interest received, he may increase his capital by [an
extra tax imposed on] the cultivators, i.e. take from them the
highestrate,consistingofonefourthoftheproduce.'
16:51 Gautama XII, 29 Colebrooke I, Dig. XXIV. The rule given in
this Stra refers, as Krishnapandita correctly states, to loans, for

which security is given. The rate is 1 percentfor themonth, or
15perannumseethenotetoGautamaloc. cit. Manu, VIII, 140,
especiallymentionsthatthisrateisprescribedbyVasishtha.
Footnotes
16:1 III.
I read Sdrasadharmnah, 'equal to Sdras,' instead of
sdrakarmnah, which occurs in MS. B. only. Krishnapandita

explains the latter reading by sdravatkarma yeshu te
sdravatteshvkaranyamityarthah, 'shall be treated like Sdras.'
ButtheversesquotedinthefollowingStrasshowthattheformer
readingisthebetterone.
16:2IdenticalwithManuII,168.
16:3This and the following nine verses are, as the word 'iti,' which
the best MSS. give at the end of Sra 12, quotations. p. 17 Anrik,
'whodoesnotknowtheVeda,'means,literally,'unacquaintedwith
theRigveda.'
17:5Thisverse,whichisidenticalwithManuXII,114,andthenext
twoareintendedtoshowthataBrhmanawho,neglectsthestudy
of the Veda, is unfit to decide points of the sacred law,whichare
notsettledeitherbytheSmritiortheSruti,andbecomeamember
ofaparishador'Pak.'
17:6TheversecontainsabetterversionofManuXII,115.
17:7
Regarding the term Vedapraga, see Gautama V, 20, note.
Itareshm,'fools,' means literally, 'different from (those who have

masteredtheVedas).'
18:910.Regarding the crime of 'neglecting a Brhmana,'seeManu
VIII,392393,wherefinesareprescribedforneglectingtoinviteto
dinnerworthyneighboursandSrotriyas.
18:10AlearnedBrhmanaresemblesasacrificialfire,seee.g.below,
XXX,23pastambaI,1,3,44.
18:11
Manu II, 157. Krishnapandita and MS. B. give the
ungrammatical construction which occurs in Manu and other

Dharmasstras, while the other MSS. read more correctly, 'yaska
kshthamayoh.yaskakarmamayom.'&c.
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18:1314.
This rule agrees exactly with Gautama X, 45 see also
VishnuIII, 5661. The matter is introduced here in order to show

the prerogative of a learned Brhmana. Regarding the six lawful
occupations,seeabove,II,1314.
19:15
Vishnu V, 189192. The connexion of this subject with the
main topic consists therein that it furnishes an instance where

learningdoesnotprotectaBrhmana.
19:17 I read with the majority of the MSS., 'api vedntapragam,'
insteadof'vedntagamrane,'asKrishnapanditahas.
19:19Fortheexplanationsofthetermsleftuntranslated,seethep.20
noteonpastambaII,8,17,22GautamaXV,28andthenotes
onVishnuLXXXIII,221.RegardingthemeaningofKhandoga,'one
who knows the first part of the Smaveda Samhit,' see Weber,
Hist.Ind.Lit.,p.63,note59.'OnewhoknowstheSamhitandthe
Brhmana, i.e. of the Rigveda.'Krishnapandita. Regarding the
variousclassesofSntakas,seepastambaI,11,30,13.
20:20 Manu XII, 111. Krishnapandita reads kturvidyas trikalp ka,
'onewhoknowsthefourVedasandonewhoknowsthreedifferent
Kalpastras.' My translation, follows the reading of the MSS.,
kturvidyam vikalp ka, which is corroborated by the parallel
passage of Baudhyana I, 1, 8, 'kturvaidyam vikalp ka.' The
explanationofthelatterwordisderivedfromGovindasvmin.'Men
whoareinthreeorders,i.e.astudent,ahouseholder,andascetic,'
seeGautamaXXVIII,49.
20:2123.VishnuXXIX,12.
20:24GautamaVII,25.
20:25VishnuII,6.
20:2634.VishnuLXII,19.
21:30Krishnapandita is probably right in thinking that the word v,
'or,' inserted before 'bending forward,' is intended to forbid other

improper acts, gestures or postures, which are reprehended in
otherSmritis.
21:35VishnuXXIII,43ManuV,128.
21:36
'Collected in unclean places, e.g. in a burialground.'
Krishnapandita.
22:37GautamaI,41.
22:38GautamaI,37.
22:39pastambaI,5,16,10.
22:40pastambaI,5,16,11.
22:41GautamaI,3840.
22:42ManuV,142.
22:43
Vishnu XXIII, 55. 'Occupied with eatables,' i.e. 'eating.'
Krishnapandita.
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22:45
Vishnu XXIII, 50. This and the following two Stras are a
quotation,asappearsfromtheuseoftheparticleitiattheendof
Stra47.
23:46ManuV,129.
23:47VishnuXXIII,43
23:48
Gautama I, 42. For the explanation of the term amedhya,
'unclean substances,' see Manu V, 135, and the passage from

DevalatranslatedinProfessorJolly'snoteonVishnuXXIII,38.
23:49GautamaI,29VishnuXXIII,26,33,27,18.
23:5051.GautamaI,30.
23:52GautamaI,31andnoteVishnuXXIII,4.
23:53GautamaI,33.
23:54 Vishnu XXIII, 28. Cups and bottles made of the shell of the
cocoanutoroftheBilva(Bel)fruitandofbottlegourdsaremeant.
23:55VishnuXXIII,22.
24:56VishnuXXIII,5657.Krishnapanditatakesupakarana,'heaping
(pureearth)on(thedefiledspot),'tomean'lightingafireonit'or
'digging it up.' The translation given above rests on the parallel
passagesofGautamaI,32,andofBaudhyanaI,5,52,bhmestu
sammrganaprokshanopalepanvastaranopalekhanairyathsthnam
doshavisesht pryatyam, 'land becomes pure, according to the
degree of the defilement, by sweeping the (defiled) spot, by
sprinkling it, by smearing it with cowdung, by scattering (pure
earth)onit,orbyscrapingit.'Bhmi,'land,'includesalsothemud
floorofahouseorofaverandah.
24:57 Some MSS. have instead of gharsht, 'by scraping,' varsht,
'byrain'seealsonoteonGautamaI,32.
24:58Vishnu XXII, 91. 59. VishnuXXIII,5.60.Identical with Manu
V,109,andVishnuXXII,92.
24:6162.Vishnu XXIII, 7. Krishnapandita points out that these p. 25
two rules and that given in the next Stra refer to cases in which
gold, silver, and copper have not been stained by impure
substances.
25:63VishnuXXIII,25.
25:6468.VishnuLXII,I4pastambaII,2,3,II.
25:69VishnuLXVIII,42.TheStraisalsointendedtoprescribethat
thenumberofthedailymealsistwo,only.
25:70ManuIII,251.
25:71
The rites referred to are, according to Krishnapandita,
marriages,feedingBrhmanas,Nndsrddhas,andthelike.
Footnotes
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25:1IV.ManuI,87.
25:2RigvedaX,90,12.
26:4VishnuII,17.
26:5
Mnavam, 'the Mnava (Stra),' means literally 'a work
proclaimed by Manu' (manun proktam). It is probable that the

work referred to by Vasishtha is the lost Dharmastra of the
MnavaSkh,whichisasubdivisionoftheMaitryanyas,andon
which the famous metrical Mnava Dharmasstra is based. The
wordsoftheStramayeitherbeadirectquotationorasummary
of the opinion given in the Mnavastra. I think the former
suppositionthemoreprobableone,andbelievethatnotonlyStra
5, but also Stras 68 have been taken bodily from the ancient
Dharmastra. For Stra 6 agrees literally with a verse of the
metricalManusmriti, and at the end of Stra 8 several MSS. have
the word iti, the characteristic mark that a quotation is finished,
while the languageof Stra8ismore antiquatedthanVasishtha's
usual style. If my view is correct, it follows that the lost Mnava
Dharmastra consisted, like nearly all the known works of this
class,partlyofproseandpartlyofverse.
26:6
Identical with Manu V, 41 Vishnu LI, 64 and Skhyana
Grihyastra II, 16, 1. I take pitridaivata, against Kullka's and

Krishnapandita'sview,asabahuvrhicompound,anddissolveitby
pitaro daivatam yasmimstat, literally 'such (a rite) where the
manes are the deities,' The other explanation, '(rites) p. 27 to the
manes or to the gods,' which is also grammatically correct,
recommends itself less, because the rites to the gods are already
includedbythewordyage,'atasacrifice.'AstotheMadhuparka,
seepastambaII,4,8,89,andbelowXI,1.
27:7ManuV,48,andVishnuLI,71,where,however,theconclusion
of the verse has been altered to suit the ahimsdoctrines of the

compilers of the metrical Smritis. The reason why slaughter at a
sacrifice is not slaughter in the ordinary sense may be gathered
fromVishnuLI,61,63.
27:8
Satapathabrhmana III, 4, I, 2 Ygavalkya I, 109. 910.
Vishnu XIX, 7 Manu V, 58. Regarding the length of the period of

impurity,seebelow,Stras16,2629.
27:11VishnuXIX,6.
27:12VishnuXIX,7GautamaXIV,40.'Onthosedaysoftheperiod
of impurity which are marked by odd numbers,' i.e. 'on the first,
third,fifth,seventh,andninth,ashasbeendeclaredbyGautama.'
Krishnapandita.
28:14VishnuXIX,16GautamaXIV,37.
28:15VishnuXIX,14.
28:17VishnuXXII,5.
28:19 Gautama XIV, 36 Praskara Grihyastra III, xo, 42. Others
than the bloodrelations,' i.e. 'the husband and his relatives.' The
MSS. have another Stra following this, which Krishnapandita
leaves out. Tska teshm, 'and they (the married females shall
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perform the obsequies) of those (i.e. their husbands and his

Sapindas).' It seems to me very probable that the passage is
genuine,especiallyasPraskara,GrihyastraIII,10, 43,hasthe
samewords.
28:20VishnuXXII,1.
28:21 Gautama XIV, 1516, The Stra ought to have been divided
intotwo.
29:23VishnuXXII,35.
29:24VishnuXXII,36.
29:25
Vishnu. XXII, 37. Krishnapandita explains prabhte, 'on the
morning(ofthedayonwhichthefirstperiodofimpurityexpires),'
in accordance with Nandapandita's explanation of Vishnu's text by
'duringthelastwatch(ofthelastnightoftheperiodofimpurity).'
Seealsotheslightlydifferentexplanationoftheidenticalswordsby
Haradatta,GautamaXIV,8.
29:26VishnuXXII,1.
29:29VishnuXXII,4.
30:32
Regarding the penance prescribed here, the socalled
anasnatpryana,seebelowXX,46,andBaudhyanaIII,9.
30:33VishnuXXII,2730.
30:34GautamaXIV,44,andintroductiontoGautama,p.liii.
30:36IntroductiontoGautama,pp.liiiandliv.
30:37 Vishnu XXII, 69. Krishnapandita and MS. B. read pya, p. 31
'pus,'insteadof ypa, 'a sacrificial post.' The reading is, however,

wrong,becausetheparallelpassagesofmostSmritisenjointhat a
man who has touched a sacrificial post shall bathe. The cause of
themistakeisprobablyamereclericalerror.TheMSS.repeatthe
last word of this chapter, apa ityapah. The reason is not, as
Krishnapandita imagines, that the author wishes to indicate the
necessity of bathing when one touches a person who has touched
some impure thing or person. It is the universal practice of the
ancient authors to repeat the last word of a chapter in order to
mark its end, see eg. Gautama note on I, 61. If it is neglected in
theearlierchaptersoftheVsishthaDharmastra,thebadnessof
theMSS.isthecause.
Footnotes
31:1V.VishnuXXV,12.Thesecondclauseoughttohavebeengiven
asaseparateStra.'Afemalewhonolongergoesnaked,'i.e.one
who has reached the age of puberty. Amritam, 'is paradise,' i.e.
procures bliss in this life and heaven after death through her
children.
31:2VishnuXXV,13.IdenticalwithManuIX,3.
31:3
'The penance which has been ordained in case a wife is
unfaithfultoherhusband,i.e.goestoaloverandsoforth,mustbe
performed in secret, i.e. in solitary places.'Krishnapandita. The
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explanation is clearly erroneous. Rahasyeshu cannot mean 'in

secret'or'insecretplaces.'Itmightrefereithertoa.workorworks
calledRahasyniortotherahasynipryaskittni.As p. 32thenext
Stra contains a halfverse taken from the section on secret
penances, XXVIII, 4, it is evident that Vasishtha here makes a
crossreference.Similarcrossreferencesoccurfurtheron.
32:4YgavalkyaI,72,andbelow,XXVIII,4.
32:5VishnuXXII,72.
32:6Taitt.Samh.II,5,I,67.IreadwiththemajorityoftheMSS.,
grahnna nirksheta instead of grihn na niriksheta, which latter

phrase Krishnapandita renders by 'she shall not look out of the
house.' My reading is confirmed by his quotation from the
Smritimagar, where grahnm nirkshanam, 'looking at the
planets,i.e.thesun,moon,'&c.,isforbidden.'Alargevessel,'i.e.
anearthenjar.Krishnapandita.
32:7
Taitt. Sarah. II, 5, I, 25. The name 'slayer of a learned
Brhmana'isappliedtoIndra,becauseVritrais saidtohavebeen
deeply versed in the Vedas. Regarding the 'proper season of
women,' see Manu III, 4648. In the clause 'That guilt of
Brhmanamurder appears,' &c., I read vir bhavati with the
majority of the MSS. For the prohibition to accept food from a
ragasval,seeVishnuLI,1617.
33:8Taitt.Sarah.II,5,1,6.IreadthetextofthisStraasfollows:
'Tadhuhaganbhyaganam evsy na pratigrhyam taddhi

striy annam ititasmt tasyai ka tatra ka bbhatsante meyam
upgd iti.' The MSS. give the following readings in the second
clause: tasmt tasmai ka (B. Bh. E. F,), tatra na (F.),
medhamupgd (Bh. F.), medha upgd (E.), seyamupgd (B.)
Krishnapandita follows as usually MS. B. His explanation of the
wholeStraiserroneous.'Thatisthefoodofwomen,'i.e.thatisas
necessarytowomenastheirfood,becausetobeautifythemselves
isoneoftheirduties.
33:9 The meaning of the Stra is that a Brhmanical beggar must
notacceptanyalmsfromBrhmanaswhosewivesareintheir p. 34
courses,whokeepnosacredfire,anddonotattendtothedutyof
Vedastudy. Regarding sinners of the latter two kinds, see also
pastambaI,6,18,3233.
Footnotes
34:1 VI. Manu IV, 155. The word kra, which has been variously
translated by 'conduct,' 'rule of conduct,' and 'good conduct,'

includes the observance of all the various rules for everyday life,
taught in the Smritis, and the performance of the prescribed
ceremoniesandrites.
34:4IreadwithMSS.Bh.andE.,shadagstvakhilhsayagh.The
reading of MS. B., which: Krishnapandita adopts, shadagh

sakhilh means, 'together with the six Agas, (and) the Khila
(spurious)portionsoftheVeda.'
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35:5
Isha is another name for svina, the month September
October. Though the rainy season, properly so called, is over in

September, still heavy rain falls in many parts of India, chiefly
under the influence of the beginning northeast monsoon, and is
particularly important for the Rabi or winter crops. I think,
therefore,that it is not advisable to take, as Krishnapandita does,
yath ishe bdh both with the first and the second halves of the
verse,andtotranslate,Astheclouds(ingeneralremainbarren)in
themonthofIsha,evensothetextsoftheVedadonotsavefrom
evilthedeceitfulmanwhobehavesdeceitfully.ButthatVeda,two
syllablesofwhichhavebeenstudiedintherightmanner,sanctifies,
justasthecloudsinthemonthofIsha,(whichshedafewdropsof
rain on the day of the Svti conjunction, produce pearls)." 'In the
right manner,' i, e, with the due observance of the rules of
studentship.
35:6IdenticalwithManuIV,157.
35:7 Manu
IV, 156. By the inauspicious marks' mentioned in this
verse,andthe'auspiciousmarks'occurringinthenext,thevarious
linesonthehandsandfeet&c.aremeant,theexplanationofwhich
formsthesubjectoftheSmudrikaSstra.
35:8IdenticalwithManuIV,158VishnuLXXI,92.
36:10VishnuLX,2.IreadwiththemajorityoftheMSS.,narishyati.
36:12VishnuLX,322.
36:14VishnuLX,24.
36:15I.e.onemaybathealsoinatankorriver.
37:18VishnuLX,25.
37:19IdenticalwithVishnuLX,26,andManuV,137.
37:2021.
Identical with pastamba II, 5, 9, 13, and S. 21, with
Skhyana,GrihyastraII,16,5.
37:22'Penances(vrata),i.e.theKrikkhrasandtherestselfimposed
restraint (niyama), i.e. eating certain food in accordance with a

vow,andsoforth,duringamonthoranyotherfixedperiod....
sacred duties (dharma), i.e. giving gifts and the like.'
Krishnapandita.
38:24
Krishnapandita connects brhmanadshanam, translated
above by 'speaking evil of Brhmanas,' with sdralakshanam, and

renders the two words thus, 'the characteristics of a Sdra which
degradeaBrhmana.'
38:25'Closetheirhands,'i.e.arereluctanttoaccept.
38:26
Krishnapandita takes kimkit, translated by 'some,' to mean
'somewhat,''toacertaindegree,'i.e.neitherverydistinguishednor
verydespicable.
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39:32ManuIV,188.Readinthetext'evamgv'insteadof'evam
gvo.'
39:33GautamaIX,51.
39:35GautamaIX,9.
39:40ManuIV,177.
40:42ManuIV,177GautamaIX,5051.
40:43ManuXII,109.
Footnotes
40:12.VII.GautamaIII,2.
40:3GautamaIII,1.
40:4VishnuXXVIII,43.
40:5VishnuXXVIII,46.IagreewithKrishnapanditainthinkingthat
theapparentlypurposelessparticle'and,'whichisusedin p. 41 this
Stra, indicates Vasishtha's approval of the rules given in other
Smritis, according to which the student, on the death of the
teacher, shall serve the teacher's son, a fellowstudent, or the
teacher'swife,andtheserviceofthesacredfireisthelastresource
only.SeeVishnuXXVIII,4445GautamaIII,78.
41:6ThesewordsformpartofoneoftheMantraswhichtheteacher
recitesattheinitiationofthestudentseee.g.SkhyanaGrihya
stra.
41:7GautamaII,13,22.
41:8AccordingtoKrishnapanditatoakla,'hour,'istheeighthpart
ofaday.
41:9VishnuXXVIII,9.
41:11GautamaI,27VishnuXXVIII,41.
41:14VishnuXXVIII,10pastambaI,1,3,25.
42:15GautamaII,13.
42:16 Vishnu XXVIII, 23. The prayers intended are, the so walled
Sandhys,whicharerecitedatdaybreakandintheevening.
42:17 Gautama II, 8. 'Three times a day,' i.e. morning, noon, and
evening. Krishnapandita thinks that he shall perform three

ablutionsatmidday.
Source:TheSacredLawsoftheryastranslatedbyGeorgBhlerPartI:pastambaandGuatama(SacredBooks
oftheEast,Volume2.)[1879].ThetexthasbeenreproducedandreformattedfromSacredtexts.combyJayaram
VforHinduwebsite.com.Whilewehavemadeeveryefforttoreproducethetextcorrectly,wedonotguaranteeor
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The Vashishta Dharmashastra, Part 1

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The Vashishta Dharmashastra, Part 1

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1. There are four castes (varna), Brhmanas, Kshatriyas, Vaisyas, and

1.(Brhmanas)whoneitherstudynorteachtheVeda norkeep sacredfires

evil of Brhmanas, backbiting, and cruelty are the characteristics of a

purposes. It marks the beginning of the book, serves as an

customs of the Sishtas, for which worldly motives are perceptible,

The translation follows Krishnapandita's commentary, which

recommends itself on account of the analogous definition of

however, not certain that the word. pratilomakadharmnm, 'of

gagyamunayor antaretyeke,' and takes it as one sentence, the

black antelope (blackbuck), Oryx cervicapra, selects for its home

the Bhllavins, see Max Mller, History of Ancient

Sanskrit Literature, pp. 193, 364. Krishnapandita thinks that

with Krishnapandita, as 'the ocean,' because in the latter sense

verse, too, is marked as a quotation by the concluding

word iti, though it is not necessary that it should be taken as a

sometimes, and perhaps as appropriately, has been translated by

fires,' by 'the destroyer of his sons or of his spiritual clients' p. 5

Vishnu XXXV, 35. Spiritual connexion, i.e. becoming the

teacher or priest of an outcast, or his pupil or spiritual client

Identical with Manu XI, 181. It must be understood that

spiritual or matrimonial connexion with an outcast causes

pastamba II, 6, 13, 12. Though Vasishtha's quotation is less

Krishnapandita makes a mistake by connecting the word

Vishnu III, 2728. Prta, 'the merit gained by charitable

'iti ha,' placed at the end of the Stra, indicate that it is a

quotation into several Stras is unnecessary. His explanation of

seems to me preferable to Krishnapandita's udharati.

gyate,' 'yvadvede na gyate,' which occurs in several MSS. and

I read 'teshm parikary,' with the majority of the MSS.,

cane, sugar, and the like.'Krishnapandita. See also note on

Vishnu LIV, 18 pastamba I, 7, 20, 13. Krishnapandita

Vgasaneyisamhit XII, 71. The translation follows the

explanation given in the next Stra as closely as possible, though

dadytm, and explains it by vriddhim naiva prayogayetm, 'they

interest is to be taken from the highest caste, and it becomes

Both the reading and the sense of this verse, which in

this Stra refers, as Krishnapandita correctly states, to loans, for

I read Sdrasadharmnah, 'equal to Sdras,' instead of

sdrakarmnah, which occurs in MS. B. only. Krishnapandita

Regarding the term Vedapraga, see Gautama V, 20, note.

Itareshm,'fools,' means literally, 'different from (those who have

Manu II, 157. Krishnapandita and MS. B. give the

ungrammatical construction which occurs in Manu and other

This rule agrees exactly with Gautama X, 45 see also

VishnuIII, 5661. The matter is introduced here in order to show

Vishnu V, 189192. The connexion of this subject with the

main topic consists therein that it furnishes an instance where

'or,' inserted before 'bending forward,' is intended to forbid other

'Collected in unclean places, e.g. in a burialground.'

Vishnu XXIII, 55. 'Occupied with eatables,' i.e. 'eating.'

Gautama I, 42. For the explanation of the term amedhya,

'unclean substances,' see Manu V, 135, and the passage from

The rites referred to are, according to Krishnapandita,

Mnavam, 'the Mnava (Stra),' means literally 'a work

proclaimed by Manu' (manun proktam). It is probable that the

Identical with Manu V, 41 Vishnu LI, 64 and Skhyana

Grihyastra II, 16, 1. I take pitridaivata, against Kullka's and

of the verse has been altered to suit the ahimsdoctrines of the

Satapathabrhmana III, 4, I, 2 Ygavalkya I, 109. 910.

Vishnu XIX, 7 Manu V, 58. Regarding the length of the period of

perform the obsequies) of those (i.e. their husbands and his

Vishnu. XXII, 37. Krishnapandita explains prabhte, 'on the

Regarding the penance prescribed here, the socalled