·PREFACE. SEVERAL of my friends from various parts of India to whose help and sympathy I am greitly indebted for the completion of my English translations of the Rimayana, Mahabharata and of other Sanskrit works requested me to undertake an English translation of the Twenty Hindu Smmtis_huch.pass under the general name of Dharma Sastras But I always ex pressed my reluctance to undertahe the task for I did not consider myself competent enough to do the same It is only to satisfy the pressing request of a host of hind friends to whom it is a sin to be dis obliging, that I venture to undertake this most arduous work fof publishing in a collected form the Text and a kteral*prose Enghsh Translation with proſuse Explana tory Notes of all the Samuitas Some of these Samhitus have already been transla te by some eminent scholars of the West attempt has yet been made to translatt all of these valuable works and publish them in a few handy volumes so that every student of Hindu Law and Literature may may easily possess them for his own use This is indeed a sad desideratum especially in a century when so much activity is going on both in the East and West to place the intellectual and moral greatness of the ancient Hindus before the English knowing world The value of Samlıtas as a Sacred record of the life and customs of the ancient Hindus stands supreme over every other Hindu religious work, and it is but necessary that they should be m.dc as much popular as possible To But no ·PREFACI encompass this great and sacred ehd that I have undertaken the present work I have very carefully collated the Text uith the help of a number of Pundits and after carefully going through a number of Texts both in Manuscript and print The Translation I have attempted to make as much literal as possible, heeping an sye more on accuracy than an literary excellence To elucidate the Text and Translation I have not fest tated in appending Notes very carefully made out, as claborztely as possible in my opinion translations of such technical socks as Samhitas must be always very htera! And I have followed this dictum very carefully throughout the work Vly object in publishing a very crrefully edited Text along with the Translation is that the reader may go through the Translation and the Text simultancously and learn for himself the truc nature anla character of the crsal and ecclesiastical laws of th ancient Hindus It is needless for me to mention her that there is not a single collected edition of the Text of the Samhitas available in this country and elsewherel And this surely, if not any thing else, enhances Chat value and utility of my publication A careful study of the Samhitás is fraught with immense value and proſit not only to the students and practitioners of lax but to the general readers as well They will by such a study, be not only able to form an estimate of the life and conduct so glorious and eminent in themselves, of the ancient Hindus but will also be able to regulate their own conduct in the same light and on the same line, with such healthy innovations as the. environments under which they now live so urgently require True regeneration of the Hindus depends mainly upon the regulation of their life and conduct upon

·PREFACE
111
$national lines
And nowhere can they find greater slglt
and help in forming their national life anen than in the
Samhitás Students and practitioners of law in parti
ţular will find in these works the earliest and the most
genuine Texts of Hindu Laxs on which they may safely
base their higher studies in this most important depart
ment of Literature
How far I have succeeded in making the Translation
lateral and accurate it is not for me to pronounce any
opinion
I leave it entirely to the judgment of my
readers If hou ever this edition of the early Law Texts
oves successful, I shall in a near future undertake the
Translation of all the Commentaries for the convenience
and use of my legal friends and readers
Any suggestion that my friends and readers may
make for the improvement of the work will be thank
fully received by me I beg only to remind them of the
fact that the present undertaking is a national work in
which they all like myself are equally interested
1e ELYSIUM BOWER
M N D
Fanuary 1906
*

·INI RODUCTION. Plic Scriptural writings of th- llindus arc duided in main into two chisses namely Srutt or what is heard and Sn riti or what is remembered The carliest and the most sacred religious world of the llindus, namely, the Vida Lelongs to the former In at the words of rev clation arc prcserved in their original state And I the laws cul and religious much govern and regulato the life and conduct of the Hindus pass under the sacred nppellation of Sruts According to the belief of the Hindus Sneitt niso is of divinc origid the difference bet u cen it and the Veda consists in the fact that in the Hindu System of Law the sense is recorded cither in the divine words or otlier equit ulent erpressions Tlle history of the only in of Smerite attributes it to the Self Sprung B-alımi who communicated it to Vanu, flo again taught it to the ten patriarchal Sages.21%, Marſch Atri Ingira Pulasty? Pulsha Kraty Prachuti, Vas Pabihr Blue and Miranda Smritt consits of three Kudas or sections tiz, (1) chira or regulations relating to the performance of religious rites are ceremonies ard the general Jutics of men (2) ! , 11.2 dra or <aval lawa rehting to the protection of life and property with 211 their sulcs and practices (3) Priys shuts or those relating to the atonement for 110.JS Bins committed But all these gevups of lw religious cavi and out atonement, pass lov or tom) releusise term litch 15 popular's ·Introduction. of holy sages numbering twentylaccording to the list given by Yijñawalkya, namely,--Manu, Atri, Vishay, Harita, Vájñan allya. Ushana, Angira, Yama, Apastamva, Samvarta, Kitviyara, Vrthaspati, Parasara, Visa, S'ankly, Likkit3, Daksha, Goutama, Satatapa, and Vashishthe There are slight variations in the names of authors to be found in the writings of the other Lawgivers. In some works more names are seen. Paris'ara, those name occurs in the above hist, mentions also twenty Langivers ; but in his enumeration, instead of Yama, Vſthaspati.and. Vyasa the names of Kas'yapa, Gárgya and Prachétá are mentioned. In the account given of the Samhitas in that encyclopædic work Padma Puranam the namc of Atri, which is scen in Yájía. walkya's list, is omitted and the number of thirty-six is completed" Nirada, K Girgya, E Paraskara, Lokákshi, Kuthumi. In the Commentary of the Grinya-Sütra by Ramkrishni thirty-nine names are mentioned, of whom nine are not to be found in any of the above lists, tis, Agni, Clivavana, Chhagaleya, Játukarans, Pitámaha, Prajapati, Buddha, Salyayang and Soma Sometimes one person is mentioned as being the author of several Institutes, Comprehensive (Vrihan), and Easy (Laghu), according to the nature and bulk of the work. Besides those mentioned above, some more legislators appears have ſourished, namely; -Dhoumya, the priest SL the Pinila:ás and the author of a Commentary on the Yajuri. Alliyans, who wrote several treatises + ·Introduction Hii on religious acts and ceremonies, Bháguri, a commen. tatar of ALanu-Sanhiti and Datta, the son of Atri According to the Hindus the world is divided into four Yugos or cycles, and each Samhatá.is.codred appropriate for cach_cycle Parás'ara regard» manu- Samkite as suited to Satya-Yugal, that of Goutama._. to the Trets., those of S'aakha and Likhfa to the Dzápara., and his own Institutes to the K’ah, Fugak. But this distinction has never been actually obwrved Truly does Strange remach. In fact had Paris'ara. Smpiti alone been adapted as tlie Dharaia-S'_tra of the present age it would not have been sufficient for the purpose; inasmuch as the Vyázahira-kárd'e inent rely wanting in his Institutes ; so that a professed coins entary on this Smiti, is founded, in this respect, upon nothing belonging exclusively to Parás'ara, -yond a verse extracted from the A'chára, or the 1s: Kánd'!, purporting merely that the princes of the earth ate, in this age, enjoined to conform to the dictates of Justice." -Preface to Stranges' Hindu Lax. Of all the Smsitis, Manu-Samuti is regarded by the Hadus as next in sanctity to the Vedis It is the oldest of all the laws and its authorship is attributed to Manu himself, the son of Brahma He was the most ancient and the greatest of all Langivers * * Regarding the antiquity of dfexarz-DX1774-54217, Babu S'jama Charan Sircar, in has Introduction to Il'yárasth t-Darpan, arrives at the lollowing conclusion with włuch we fully cincur. This is manifest from the following verses of Wury Spahiu (4.1). "From that which is the first cause, not the object of sense, existing eperyskert in substne nit existing to our fir aplish, aithout beguning op and, wat produced the divine tale, Tamed in a morlds under the appellation of Brahma (11) Baning ·Introduction Subsequent writers,, of Hindu Law Codes, considcred Manu as their authority and wrote their books divided ins Oun substance, the mighty power became hall male, half female, or nature actu.cend gasstee, and from that female he produced Viraj (23) Know me, O most excellent of Bráh. mands, to be that person, whom the power Viráj, having performed austere devotion, produced by himsell, me, the secondary framer of all this visible world. (33) It was I, who, despous of grym birth to a race of me, performed very dificult religious dutres, and first produced the lords of created beings, eminent in holiness --Marichi, Atri, Angara, Pulastya, Pulaha, Kratu, Prachetá, or Daksla, Vas'ishtha Bhngu, and Närada (34-35) They abundant in glory, produced seven other Ma nus, together ith deities and the mansions of derties, and Malarshis, or great siges, unlimsted in poner' (6) 'He (Brahms) having enacted this Code of 'Laws, himself taught is fully to me in the beginning i afcerwards 1, taught it to Marichs and nine other holy sages. (58) This my sort Bhrigu reill repeat the divine Code Lo you without omission, for that sage learned isom me to recite the whole of it (59). Blogu, great and wise, having thus been appointed by Manu to promulgate his Laws addressed all the Rishis with an affectionate mind, saying 'Hear' (60) From this Manu named Swayambhuvah, or Sproong from the Self-Existent, cade six descendants, other Manus, or perfectly understan ling the song. Aurre, each garng birth to a race of his own, all eralled in dignity, eminent in power.'(61) Swarocluska, Outtami, Támasa. Rasvata, likewise and Chakshusha, beaming in glory, and Vaivaswata, child of the sun (62) The seven Manus, (who are to be followed by seven more) of shom Swayambhuya) is the chiel, have produced and supported this world of moving and stationary beings each s his own antara or the period of his reign (63)' 11\Ve cannot but remark that the word Menu (Mlanu) has no relation whatever to the moon, and that it was the seventh, noc the first of that name, whom the Brithneas believe to have been preserved in an ark from the general deluge him they call the cluid of the sun, to distinguish lum from our legislator, but they 2591851 to his brother lana the efire (which the Greeks vere ·Introduction that no part of their books contradicting Manu, was regarded as an authority on the subject Vğıhaspati latter of whom prolesses to have formed h s option from an era. mination of the code itself, conceive that it was composed to the 13th century previous to the Christian era. Schlegel gives it as drus decided and well considered opinion, 'quod multorum annorum meditatio me docust,' that the Laws of Manu were promulgated in India at least as early as the seventh century before, Alexander the Great, or about a thousand years before Christ. He places the Rámáyana of Vålmıki at about the same date, and doubts which of them was the older Elphinstone, who is inclined to attri. bute great antiquity to the Institutes of Manu on the ground of difference between the laws and manners therein recorded and those of modern times, and from the proportion of the changes which took place before the invasion of Alexander the Great, infers that a considerable period had elapsed between the promulgalion of the code and the latter epoch, and he fixes the probable date of Manu, to use his own words 'very loosely' somewhere about halt way between Alexander (in the fourth century before Christ,) and the Vedas (in the fourteenth ) Professor Wilson thunks that the work of Manu, as we now possess it, us not of so ancient a date as elie Ramdyang, and that it was most probably composed about the end of the third or commencement of the second century belare Christ Sir William Jones' Inference, founded on a considerae tion of the style.us, however, opposed to the learned Professor's con clusion. Sir William says, and with reason too -"The Samskrit of the three Vedas, that of the Blanapa.Dharma-Sastra, and that of the Puranas (of which Ramayana is one) differ from each other in pretty exact proportion to the Lalin of Numa, from whose laws entire sentences are preserved, that of Applas which we see in the Iragments of the twelve tables and that of Cicero or of Lucretius, where he has not affected an obsolele style of the several changes, therefore, of the Sanskrit and Latin took place, as we may fairly assume, in times very nearly proportional, the Vedas must lave been written about three hundred years before these Institutes and about six hundred years before the Purands" He then remarks - "The dialect of Manu is even observed in many passages to resem. ble that of the l'alás, particularly in a departure from the more ·1111 Introduction the essence of the Vidis, that no code contradicting Manu, was considered as an authority, that other Eugplaus) remarks - Dårashekah was persuaded and not worthout sound reason that the first Nanu of the Brahminas could be no other person than the progenitor of mankind, to whom Jews, Christians, and Alussulmans unrte in giving the name of Adam' The learned her further remarks 'The name of Manu flihe Alexis, *25, and mind,) is clearly divided from the root man or not to understand, and it signifies as all the Pandits agree, 'intelligent,' particularly in the doctrines of the Vedas which the composer of our Diarna S'ástra must have studied very dili gently. since great numbers of its texts changed only in a few syllables for the sake of the measure are interspersed through the work A spirit of sublime devotion, of benevolence to mankind, and of amiable tenderness to sentren creatures pervades the *hole work, the style of it was a certain justere majesty that sounds like the language of legislation and extorta respectful awe; the sentiments of independence on all beings but God, and harshi admonitions even to kings, are truly noble, and the panegyrics on the Gayatri the mother (as it is called) of the Védds prove the authine to have adored (not the visille material sun, bat) that divine Incomparable greater light, (to use the words of the most venerable text of Indian Scripture,) which illumines all, deligh's all. from wichs all proceed, to which all must return, and which alene can eradicale (not our visual organs merely, but) our souls and our Intellects *M6. Murley, the author of the Analytical Digest, who in his Introduction to the itondut Law has cited the observations of the Samskrit scholars of Europe, makes this concluding remark -- Vhatever may be the exact period at which die Hanada-Dharma. S'estra was composed or collected, it is undoubtedly of very great antiquity, and 15 eminently worthy of the attention of the scholar, alesher on account of its class cal beauty, and proving as it does that even at the remote cpoch of its composition the Hindus had attained to a high degree of civilization or whether we regard it as held to be a divine revelation, and consequently the chief gude of moral and religious duties by nearly a lundred millions of brings '-losley s Digest, Vol I fixtrod, Pcxcvi. + ·Intro luctior Stras and treatises on grimpar or logic so long only shone as Manu, who taught the way to religion, profit and desire, was not seen in competition with them" Babu S'yáma Charan gives, in his learned 15 ork, the Yollowing concise account of the other Samhitas Atri composed a remarkable law treatise, an versc, which is extant Vishnu is the author of an excellent law treatise, which is for the most part in verse Ilárita wrote 3 treatise in prose Metrical abridgments of both these works arc also extant "Yajāawalhya appears, from the Introduction to his own Institutes, to have delivered his precepts to an audience of ancient philosophers assembled in the province of M.Wala The Institutes of Vágfiavalkyr are second in importance to Manu, and have been arranged in three books viz, A'chára, Vyávahåra and Prayaschitta Kandas contaming one thousand and twenty three couplets Us'ana composed his Institutes in verse, and there is my abridgment of the same "Angra mete a short treatise containing about -eventy couplets * Yama or Jama composed a short tract containing 2 hundred couplets "Apastamya was the author of a law tract in prose which is extant as well as ar abridgment of it in verse * The metrical abridgment only of the Institutes of Santa is found in this country The other Samskrit scholars too of Europe do not and cannot, deny that the Somalta of Many is the most ancient, or the first work of Law ·سر * Introduction "Kátváynna is the author of a clear and full treatise on law and also wrote on grammar and other subjects "An abridgment of the Institutes, if not the Code at large, of Vrihaspatı, is extant "The treatise of Parás'ara, 1hich consists of the A'chara and Prayschitta Kandas, is extant "Vyása is the reputed author of the Puránás he is also the author of some works more immediately connected with the lau "Sanhha and Lihhita are the joint authors of a work in prose, which has been abridged in serse their separate tracts in verse are also extant "Dahsha composed a las-treatise in verse "Goutanız is the author of an elegant treatise although Texts are cited in the name of his father Gotama, the son of Utathya “Sátátapa is the author of a treatise on penance and expiation, of which an abridgment, in verse, is extant "Vas'ıshtha is the last of twenty legislators named by Yajñawalkyr, his elegant work in prose is intermixed with verse "Besides the Samirtás above mentioned, there is cxtant a part of Nárada's Samhita, and some Texts of other sages, except Kuthumi, Buddha, Satáyana, and a few more (whose Vachands and names rarely occur in any compilation) are seen cited in the Digests and Commentaries " The works of the sages do not treat of every subject as the Institutes of Manu do, and it is the opinion of Pandits that the entire work, of none of the sages, with the exception of Manu has come down to the present times" ·Botroduction 51 There are Glosses and Commentanes on some of the principal Samhitas without which the original works Hould have been utterly unintelligible A number of Glosses on Alanu Samhita are said to have been written by the sages of yore These save that of Bháguri are not extant AOW Of the modern Commentaries And Glosses, that by Medhatithe son of Viraswami Bhatta ulich having been partly lost has been completed by the Court Pandits of Madanapál a prince of Digh, that by Govindaraja and that by Dharanidhara sere held in great esteem until a most important and erudite Com mentary was written by Kulluha Bhatta The Glosses of Manu known as the Madhavi by Sayanacháryya and the Nanda rajkrit by Nandarípá are known amongst the Marháttás the former being considered as the most authontative in the Karnitic There is another Com mentary on Nanu known as Afanwarthachandrika Another Commentary on the same sacred work is cited by Sadharáchíryya in his Smr& Sara named Kama dhenu anda Pandita wrote a Commentary on Vishnu Samhitá called the Vaijayantı and another on Pará 6 ara Suara The most ancient Commentary on l'apilawalkya Sankida is the Gloss of_Aparárka Then comes the most celebrated Commentary_4f1tikshara olVijnane Two more Commentaries on the same Samhita were written by Devabodha and Vis warupa The Bengal School of Lawyers holds in lughest esteem the Commentary on Yáznanalkya known as Depolazione Its authorship is attributed to Sūtapint a native of Mithila who resided at Sakura in Bengal The Ilutie is oot. vlna Conventary on ·111 Introduction Yajia Lalks Sanhita, but a general Digest highly valued and esteemed by the Hindus Its character is thus described "By citing the other legislators and writers as authority for his explanation of Yajñawalkya's Text which he proſesses to illustrate, and expounding their Texts in the progress of his work and at the same time reconcılıng the seeming discrepancies, if any between them and the Text of his author, Vijnanes'uara has sur passed all those writers of Conmentaries whose works combine the utility of regular Digests with their onginal character as Commenturies Kullukı Bhatta, the celebrated Commentator of the Manara Dharma Sastra also wrote ? Gloss on the Text of Yuma The Varadi rányú by. Varadírili, although a general Digest, is written principally as a Commentary on the Institutes of Naradı It is considered as an authority in the Southern schools The Modhariya, through dealing principally with the A'chira and Prayas chilla portions of the París ara Smrit, is fact, an excellent Digest held in high esteem in Southern India There is n general abridgment of Smritis called Clintarvinus'ati Smriti Vyškuyder "\n F«position of thic Twenty Four Smritis' The Legislators, lowever do not agree in all respects They are sometimes seen even to differ from Minu humsell But when such differences appcar no one is allowed to nccept one Test and reject the other llence aronc the necessity of 1 Complet Digest " hielo after harmonizın; tie conflictis juthorities might lry down the rules to be followed in practice 112 ·Introduction the apparently contradictory Texts in the figlt of the most sacted Text of Magu himself Sometic Texts from Vedis and Puránás_are_quoted as authority but the Sruli-being, always respected as the Iughest. The authors of Digests were always guided by the following scriptural maxims in forming their opinions "A principle of law, established in one instance, should bc extended_to_other cases also provided. there be 10 impediment.” “Between rules general and special the special is to prevail" "If there be a contradiction bctween a S'ruti_and a Smrits, the former is to be followed; but if there be no such contradiction, the Smydr_should be acted_upon (7827)" "II tuo Texts diller, rcason must in practice prevail (Yisy fiawalkya" All parts of the Dharma-Sastra hanc not been trcated by these Digests nor are their conclusions thic same. These diferences have led to the formation of the diffcrent Schools. There are five such Schools.or divisions of Hindu Law in India, namely, the Goudiya (Bengal), Benares, the detkili (North Bchar), thr Maharishira and the Drawda. The original Smpidis. are always common to them all, but the doctrines, in. culcated in particular Digests, diller. The chiel guide of the Bonarcs _school is the Notikshare of Vainés'wara. This work is of greater asthoray than any of the other Digests, for, as Me Colebrooke semurls, It is receiseil in all the achiool of Hindu Law, from Benares to the Southern retremity of the Peninsula of India, as the chick ground noch of the doctrines a hich they follox, and as an authority from which they rarely dosent " The other socks uhish ate ako respected by the Benares Schon str Vic "7276715 Venta ale f'art. 4**" ·Introducho Madhava, the Vjdt rhára Madhava, the Nirnaya- 39.hu, and the Virada-Tandare and other yorks of Kamalakara The works held in Inghest authority by the Mitils School, are the Vrvida Ratnákara and Viváda-Chinta. man The Vivdda Chandra by Lakshmi Devi is also res pected Vyavaharamayukka oLNtlaktata, the Nirņaza. Sindhu, the Hentidris, the Vyavahara Kaustava and Parasurama Mládhava are held in highest authority by the Mahár ittá School The Afadhaviya, the Smrits. Chandrika, and the Sarasuatı Vilása are the works of authority in the Drávida School Mitakshard_is always respected as of paramount authority everywhere even in Orissa except Bengal Proper which las alone taken for its chief guide in matters of inheritance the Daya Bhuga of Jimut Váhanı slio is generally called the Founder of the Bengal School The other works of great authority in Bengal are the the Daya Tattwa, the Subodhini, and the Daya Kramasangraha Düya Tattua is a part of Raghunandana's Skrutre Tatima treating of inheritance It is a short legal tract in which limut-Váhana's doctrines are strictly followed The other works on inheritance accepted by the Bengal School are the Daja Nirnaya by Sríkara Bhatta cháryja and a few more which are nothing but epitomes of the works of Raglunandana and ſimut.Vábana There are several Commentaries on the Diya-Bhaga, of which that by Srinath A'clíry ya is acknowledged as the most excellent cxposition of the Tert and 13s con. stered as a great authority before the appearance of Sri krishna s Commentary ·Introduction There is also a Gloss on the Text of Jimut Váhana by Achyuta Chakravart? There is another Gloss on the same work by Mahes wara which is for the greater part, an able interpretation of the Text of Jimut-Váhana "The Commentary of Subſishna Tarkálankára," says Mr Colebrooke, "is the most celebrated of the Glosses of the Text of the Diya Bhage. It is the work of a very acute Logician, who interprets his author and reasons on his arguments with great accuracy and precision, and who always illustrates the Text, generally confirms its postlions, but not unfrequently modiftes or amends them Its authority has been long ganong ground in the Schools of Law throughout Bengal and it has almost banished from thom the other_expositions of the Daya-Bhoga, being ranked in general estimation, next after the treatise of imut-Váhana and of Raghunandana."

·YA'JNAWALKYA SAMHITA',
ORIGINAL TEXT
WITH A
# *
LITERAL PROSE ENGLISH TRANSLATION,
TRANSLATED AND POLIS
MANMATHA NATH DUTT (Shastri), M.A., M.R.A.S.
Roctor, Kaskus deadenty,
Author of the English Translations of T*& Randysna, Jskd.
bhardta, Srimadbhagavatam, Aphanudna-Tantram,
Haritatis'a, Agni Puranam, Aldrkandeya
Ferdwen, &, &c
CALCUTTA
PRINTED JY II. C. Dass, ELISICK Prish,
40, Nerik Cruxa Deits SORT.
1906.

·A ÞREFATORY NOTE ON YA'JNAWALKYA YA JNAWALKYA delivered his precepts to a number of ancient philosophers assembled in the province of Mithila His Institutes arc regarded by the Hindus as second in importance to those of Manu They have been divided into three books, namely áchára, vyára hårdt and prayas'chitta The work contains one thou. sand and twenty three couplets It is very difficult to ascertain the date of the composition of this work Morley, in his Introduction to Hindu Law, thus observes on the subject "The age of this Code cannot be fixed with any certainty, but it is of considerable antiquity, as indeed is proved by passages from it being found on inscriptions in every part of India, dated in the tenth and eleventh centuries after Christ *To have been so widely diffused' says Professor Wilson, and to have then attained a general character as an authority, a considerable time must have clapsed, and the work must date, therefore, long prior to those inscriptions' In addition to this passages from YA JNAWALKYA are found in the Panchatantre, which will throw the date of the composition of his work at least as far back as the fifth century, and it is probable even that it may bave ongmated at a much more remote period It seems however, that it is not carlier than the second century of the Christian era, since Professor Wilson supposes the name of a certain Munz, Nanaka, which name is found in YA'JNAWALKYAS Institutes, onginated about that time!

·0 0 0 TABLE OF CONTENTS. (Yaprawalkya Samhita ) CHAPTER I Sloka Page 1 I 3 4-$ 6 2 7 z 7 8 3 3 9 ILIZ 13 3 3 4 14 15-26 27 5 28 Subject A ramas The roots of knowledge and relig on The promulgators of Rel gious Codes The marks of religion Tle sources of tel gion Super or relg on Relig ous Synod Garbhadhanam and other tites Purificatory rites for women The Upanayana - The duties of the Twice born The dut es of a Religious Student Persons worthy of receiv ng rel grous Instruction The duties of a Relg ons Student Ti e defin ton of Guru & A charya The Definit on of Upadhyaya & Rtewik Rules for Vedic Study The per od of Upanayan Vratsastoma Rio The mean ng of the Twice born The super ority of the Veda The fru ts of the study of the various Vedas Puranas Dharma Sastra etc A Perpetual Relig ous Student Descr pl on of a Qualified Wife A Qual fied Bridegroom The number of wires which people can Laks 29-33 31 35 7 7 7 7 36 37 38 7 8 39 40 8 S 41-45 49-51 5294 55-56 9 9-10 10 10 3 ·i CONTENTS Page. 11 0 .. IT JU PP 12 . 67 12 .. 68-69 12 IZ 13 13 13 Subject. Sloka. Various forms of marriage 58-62 Persoas qualified to give away maidens in marriage 63-64 Punishment of marrying a promised maiden secretly to another 65 Punishment for renouncing a good wile 66 Punarbhu and Svairint ... The rule for begetting a son on another's wife Treatment towards an uncbaste sie 70 Virtues of women 71 Treatment of unch3ste wives 72 The conditions under which one can take a second wife... 73-74 The position of a chaste wife and the conditions under which she can be renounced 75-78 The proper time for ca.uabiling with one's own wife 79-81 The duties of wives and those of male persons towards women The vile entitled to perform religious rifc9 Description of various classes of sons 90-95 The duties (Smarta and Srouta) of of Brahmanas In the mestic mode of life 97-98 The deties of the Kshatriyas, Vais'jas and S'adras 119-1:1 General religious practices 123-113 The rules for drinking Soma.Juice and performing Soma Vajaa, Pasuyajna, cic, 1:4-126 Probibition about alo),.. 127 13-14 09 .. 14--15 vo. $3--S7 015 88–89 16 P. ... 16-17 .. 17-21 W 7 D. . u JOS

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141-157
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17

·CONTENTS Subject. Various measures Forms of Punishment ... $6 .. S'loka 362—368 367-368 Page. 58-59 59 CHAPTCR II. 61-62 62-63 63 63 Vos ... .. ... 64 64 61 65 65 65 ... ... BOD OO 10 . 22 65 65 Laws and Regulations in general Counter charge 9-10 Punishment for denial and false charge It Offences requiring immediate answer 12 Persons unfit for making a complaint and giving evidence 13-15 A seak party in law 16 Precedence of witnesses 17 Punishment for a wager 18 Value of Evidence 19 Admission of plaint 20 Equity 21 Nature of Evidence Monetary transaction ... 23 Period of right over morable and immovable properties 24 Exceptions about limitation 25 Punishment for using mortgaged property 26 Value of the proof of possession 27-30 Persons competent to try cases and the king's power to reverse their decision 31-32 Persons by whom a law-suit is not maintainable 33 The restoration of lost articles 34 Laws about ludden treasure 35--36 The restoration of a stolen article ... 37 Laws relating to loans 38-52 Surety 53-58 Nortc220 59-65 66 65 .. 100 27-36 66 66--67 O. - 67 18 .. 6S 63 PI 65 6S- $ ·CONTENTS Y Page 75 76–78 78-79 So 83 81 82 &2 83-85 85-87 87 87 Subject Sloka Depos ta 66-68 The Law of evidence 69-85 Written documcat 86--06 Dir ne Tests 97-001 The ordeal of balance 102-104 The ordeal of fire 105-109 me ordeal of water 110111 The ordeal of poison 112-113 D vision of property arnong hents 115-119 Sono qual ked to inherit property 130-137 Successors in the abscace of a male issue 138-139 Succession of the property of hermits 140 Re united parcenership 141-145 Stridhan 146-157 Ioundary d sputes 153-165 Disputes of the keepers 161-170 Unlawful sale olunt cles 171-177 Laws of gilt 178--179 Returnat purchased article to the scler 180-184 Maner and servant, engagement between 185-187 Fublic or corporate bod es Non payment of wages 196-200 Gambling Defamation 157-314 Assault 315-339 Robbery 133-156 Noo detirery of sold articles 157-361 Joint s.ock companies 22-268 fhelt 16,- 155 83 89-90 991 91-99 93 94 94 183--195 ogh 95 97 98 99-100 100-103 103-106 100-107 107-173 10S- ·CONTENTS S'loka 286-297 Page. 111-13 10 1. 298 Det 113 . .. 299 114 1 . Subject. Adultery and seduciton.. Punishment for making alteration in a judg. ment Punishment for making one take forbidden food Punishment for selling false gold or forbidden meat Offences committed by catile False accusation of a paramour Punishment for speaking against the King Punishment for stealing articles lying on a dead body, etc. False representation Punishment of a judge and a person who thinks he is not defeated The use of fines 300 301-303 304 114 .. 305 114 a. 306 307 I15 115 ... 308-309 .. 115 I15 ... 310 DO 117 117 3--S 1.0 6 7-12 118 118 .. CHAPTER III. The rite of cremation The site of offering water Persong 'for whom no impurity is 10 be obseried The method of condolence The rite of entering the house after cremnation Regulation about lood The period of impunity .. Instruments of purification Procedve muy pare for ciste bat allorable in times of exigency Regulations relating to Vanaplastha . 13-14 15-17 .. 119 119 119 131 18-35 26-34 . 35-44 45-53 13+ ·CONTENTS vii Page. . 55-66 126 do 128 134 134 135 135 po . . 536L 191 143 138 138 10 139 140 Subject S'loka. Duties of a person who has renounced the world Physiology or the formation of the human body 67-109 True Yoga 110-IIZ The Road to Emancipation 113--116 The Nature of Soul 117 Phe origin of the universe 118128 The cause of birth amongst the lower order of beings and the celestials 119-140 The cause of a man's unfitness to have pristine knowledge 141-142 The conquest of pain by a Yogin The condition and manifestation of soul 144-149 The causes of stupefaction 150-155 The instrument of immortality 156-159 The effect of Yoga The means of recollecting pristine deeds 16 Assumpuon of bodies by the soul 162 The cause of disfigurement 163 The condition of soul.. 164 The cause of untimely death 165 The rays and their action 166-169 Independent existence of soul 170-173 Characteristic sharks of the soul 174-17 The formation of the body and the principles 177-183 The Road called Pitrayant, and those who live in the celestial region u 184–194 The acquirement of Yogic power >> 195-205 Tbe Regulation about penance 706-252 Penance 'tor drinking spirituous 253–256 160 .. . 346 . 141 .. 141 142 1.. . .. 144 147 liquors 153 ·viii CONTENTS. Page. 153 .40 . 0. Subject. S'loka. Penance for the thelt of gold 257-358 Penance for the violation of the preceptor's bed * 359—361 Penance for ordlpary sins 262--263 Penance for cor.slaughter 264 Penance for minor sins 265-268 Pensoce for killing women 269—372 Penance for otha nne ... 273-301 Secret penance 303–314 Religious observances ... 315-335 154 154 154 155 155 156 160 162 ·NAMKYA SAMHITA’. CHAPTER 1. HAVING adored Yajiawalkya, the lord of Yogins {ascetics), the Munis (anchorites) said —"Do thou de. scribe unto us in full, the religious rites of Vathas (four castes). As'samás (four orders),' and (those of] other inferior castes" (1) Meditating for a while that lord of Yogins, residing in Mithila said to the Munis "Know [these to be the] religious rites of the country where the antelope (roams at large). (2) Putinam 'Nya,"{el Miwisik Dharma S'ástra, Védánga't!) (sıx), and the Védás") (four in number), these fourteen are the roots of knowledge and religion (3) 1 A stage or order or period of the religious life of a Brahmanah, air, Brahmacharyyam, student life, Gárhagfyam, domestic mode, Vanaprastham, errement in the forest and Sannyasa 2 Atract of country in Behar 3 A class of religious Iteratore, eighteen in number The same Puranam, which itself implzes old, indicates the object of the compilation to be the presentation of ancient traditions The Lexicos of Amar Sinha gives, as a synonym of Puráram, Pafichalakshanam, that which has five characteristic topics, as, () Primary Creation or Cosmogony. (*) Secondary Creation or the Destruction and Renovation of Worlds inclu. ding Chronology, (3) Genealogy of Gods and Patriarchs, () Reigns of Manus, (5) History. The eighteen Páránas -Brahma, Padma, Vishmu, S'ava, Bhagavat Náradiya, Márkandeya, Agai, Bhavishya, Brahmavaivarta, Lunga. Varsha, Skanda, Vamada, Kurma, Matsya, Garud a, and Brahmanda 3a A System of Hindu Philosophy founded by sage Gautama It gives a philosophical arrangement with strict rules of reasoning which ·3 Yajñawalkya Samhita. Manu, Atri, Vishnu, Hárita, Yajñawalkya, Us'ana, Angirá, Yama, A'pasta'mva, Sarvartta, Kátyáyana, Vrihaspati, Parás'ara, Vyása, S'ankha, Likhita, Daksha, Gotama, S'étátapa, and Vasishtha are the promulgators of Dharma-S'ástras (religious codes) (4-5) All [articles] that are reverentially offered to a [worthy} 'person determining [proper] place (and) timė, and others (other religious rites) are the marks of religion, (i c., the means of attaining to the fruits of religious observances) (6) S'rutis, Smritis, conduct of pious men, selflove, desire "begotten of perfect determination are hield (to be the) sources of religion, i.e., religious knowledge). (7) may be compared to the dialectics of the Aristotelian school. Tbe text of Gautama, Nyáya Satras, is a collection of Satras in fire books or lectares, each divided into two daily lessons, and those again art subdivided into sections. 3) A System of Hindu Philosophy, the object of which is the later. pretation of the Vedas." Its purpose," says a Commentator, "is to dotermine the sense of revelation. It is divided into two; the prior (Pwma) Alimánsd is practical as relating to work (Karma) or religious obsery. ances to be undertaken for specific ends; and it accordingly called Karma-dimdthesd In contradostiaction to the theological, which is named Brahma Alimothes." 3(c) Religious Codes, ie, Samhitás. 31d) Certain classes of works regarded as auxiliary to the Vedas and designed to aid in the correct pronunciation and interpretation of the textond right employment of Alandres 18 ceremonials. They are sls in number :-(1) Suksed, the science of proper articulation and produa ovation, (a) Cahandas, prosody. (3) V'ydkorsaam, grammar; (4) Nurul's, etymological explanation of diferent Védic words, (3) Fyodusk, astro nomy. (6) kalta, ntual or ceremonial. 3(e) Rik, San, Yajush and Albarvan,--these are the four Vedis. 1 What is board, 1.8, the Vedis * What is rem.ubered, Ir, the Puranås, Dharma-S'istras, etc.

·Vejiawalkya Samhita 3 The seeing of atmın (self) by Yoga (suppression if mental faculties) is a religion superior to that of all hese works, vis, performance of religious rites, good conduct, self restraint, abstention from cruelty, charity, and Vedic studies (8) Four persons well read in the Vidís and Religious Codes, or a number of Brálmanis versed in the three Védás, form a synod Whatever this (synod) or a person foremost amongst those well versed in spiritual science, declares, is religion (9) The Brahmanás Kshatriyás Vals yas and the Sudrás are the (four) Varnas (castes) of them the first three are the twice born. All their rites from the very conception (Garbhidhanam) to death (Sraddha) are performed with the recitation of Maatrás (mystic syllables) (10) Garbhadhánam (takes place when conception is formed ] during the menses, Pumsavanam (formation of a male child) before the moving of the fotos Seemantonnayanam in the sixth or eighth (month] and Jatakarma alter delivery (11) Námakaranam (takes place) on the eleventh [day after birth], Nishkramanam in the fourth month Anna pras anam, in the sixth month and Chud akaranam should be performed according to the practices of the family (12) With this (performance of rites) the sin begotten of semen and blood is dissipated in case of women these purificatory rites are performed uithout Mantrás (their marnage is only accompanied with Mantrás ] (13) The author here Deans that one should remove hs doubts in any rel grous quest on by the determ oat po or dee sion of the ent te body of this Rel gious Synod or by that of an expert in sp ntual scence 3 They are eat tied to perform the ceremony of Samskaras They are said to be born aga o when they put on the sacred thread ·4 Yajnawalkya Saṁhıtá. The Upanayanam (ceremony) of a Brahmanāḥ [is performed) in the eighth year (counting from the time) of conception; (that of] a Kshatriya, in the eleventh or according to the practices of the family. (14) After the celebration of the Upanayanam ceremony, the preceptor, after reciting Alaha-Vyáhriti,« should teach the disciple the Védás, good and pure conduct. (15) Having placed the sacred thread on the ear, one, with his face directed towards the north, should pass arine and excreta during the day and the period of conjunction (morning and evening), and with that towards the#outh in the night. (16) Then taking the organ and raising it up, he should wash and purify it with earth and water so carefully that there may not be the least smell or a particle of (urine or excreta) left (17) Then scated in a purified place with his face directed towards north or east and placing his hand betucen the tno knee-joints, a twice-born one should daily rinse his mouth with Brahma-Tirtham. (18) The bases of the smallest finger, the fore-finger, the thumb and the 'fore-part of the palm are severally called Prajapali-Tirtha, Putri-Tortha, Brahma-Tirtha and Deva-Tirtha. (19) After drinking water thrice, (one) should rinse his mouth twice with the base of the thumb and then wash the upper appertures (nostrils, etc,) with sater, natural, devoid of foam and bubbles and not brought by the S'üdrs. The twice-born, (1 e., the Brahmanib, 1 A mystic word uttered by every Brahmana) in performing his daily Sandhyf, adoration these Vyahritis are those of Blur, Bima), and satt. ranited after ou S-45 ·Yazñau alkya Sanitt Kshatriya and the Vais'ya ) are generally purified when the water rcaches the breast, throat and the palate The women and Südrás are purified when it merely touches the lips (10—21) [One] should daily bathe in the morning, sprinkle [his person) with the A pohrstha mantram, practise prano. yama (suppression of the vital airs), Stirgjonasthanan (worshipping the sun), and recite the Gáyatro 22) Having suppressed the vital airs, one should recite the Gdyalri.thrice along with the A'popoyth mantram preceded duly by a Vyáhritt united with a Pronara (23) Having suppressed the vital airs, sprinkled himself with water (accompanied) with the recitation of you histhé mantram, (one) should, with his face towards the west, recite the Savitri' in the evening till the stars rise (21) In the morning one should sit, thith his face towards the east, tilt he sees the Sun (and perform] the Sandhya' (morning and cvening devotions) After the Sandhyt adoration, he should worship (the screl] fire (25) Then saying "I am such and such,' (te, tahing his on nime,) he should salute the elders and then sene his preceptor steadfastly for the fruition of his (Swadhyája) Védıc studies (:6) lle should study when called upon by his precepta or to do so) and dedicate unto him whatever had been ) acquired [by him by begging] He should I A very acted verse repeated by every Br133) at Sandhys (moralog iad ereding derotions) : The mysculable Os A celebrates tot of the role 19 caled besarne itir drused to the Sun ja af pc? 041 1 croirs and errors ·O Pújfawolkya Samhita. secure [thc prcccptor's] well being by his mind, words, body, and deeds. (27) The grateful, the submissive, the intelligent, the pure, those who do not suffer from mental and physical ailments, those who are shorn of jealousy, the goodnatured, those who are clever in serving friends, those who distribute learning and riches, are worthy of receiving religious instructions. (28) One should carry a staff, a decr-skin, a sacred thread and a belt; and for supporting himself [he] should secure alms from the house of a Brahmanaḥ of unimpeachablo character. (29) Using the word bhavati respectively in the beginning, middle, and end, a Brahmanaḥ, Kshatriya, or a Vais'ya should beg alms. (30) Having offered his adoration to the sacred fire,' lie should, with the permission of his preceptor, take his meals silently. But before it he should adore the edibles' without speaking ill of them and perform the A' pos'ana. rite, (a kind of prayer or formula repeated before and after eating, popularly called Gand'usha). (31) While a Brahmachårır. (leading the life of aereligious student), one should not partake of boiled rice brought from elsewhere unless he suffers from any disease. And a Bráhmanah. only is allowed to take food - 1 Aa address of respect. 2 A Bráhmanal should say "Biasals, bhikskám d&kt," Madam, 8170 me Rims A Kshatriya should say,—"Bukskom dhacatı, deh" A Vais'ya should say,--"Basiskam dlks thasats" 3 It he has not adored the fire before it shows that adoration of the sacred fire is obligatory on every Hindu. 4 The word Brahmanah is particularly used here, for a Kobatriya , or a Vats'ya., religious student is not allowed to take food on the pocasion of a Straddha ·Páficwalkya Santa 7 as he likes [when invited on the occasion of a) Sraddha ? provided he does not break bis vor (32) (A twice born] should always avoid honey, meat, collyrium, residue of food (partaken of by any body else than a preceptor), harsh words, women, injury to animals looking at the Sun (in the morning and evening), obscene words and calumny (33) He is called surn who having performed all the rites [beginning with the Garbhidhånam) delivers instructions in the Vedas He is called achfryya who teaches the Vedas alter having perlotmed only the ceremony of Upanay anam (34) [lle is called upadkydya who teaches only a portion of the Vedis, (and he is] called strek who celcbrates sacrifices of them every one deserves greater respect according to the order (in which) he is mco. tioned But the mother is superior to them all. (35) In studying each Védí, one should lead the life of a religious student for twelve years, or for five vears (at the lonest] Some say (one should observe} brahmacharyyam. while studying the dis [One should hase] his hairs shaven in the sirteenth year [beginning with the conception(36) The period up to the sixteenth, twenty second, and the twenty fourth year is laid down as the time for Upa. hayanam (tespectacly) for the Brahmanah, Kshatriya and the Vaissa (37) After that, we, (when Upanajaham is performed} they are prohibited from performing all the religious rites (and) reciting the Gayatri uill they perform the nite of the l'ratgastama 138, A rel Quirle performed ia dosor ofbe depared manc aume of a unie pcelarned to recover its goes forfeited LT the 420 P 1011049444 Sam kiss ·8 Pangaralkya Samhita The first birth proceeds from the parents, and this second, from the binding of the Mounji' (investiture with the sacred thread); therefore the Brahmanís, Kshatriyás, and the Vais'yás are called the grice-born. (39) Of sacrifices, asceticism and sacred rites, the Veda alone is more pon erful in bringing emancipation unto the twice-born [ones] (40) The twice-born, who daily studies the Rig Vedam, gratifics the celestials with honey and milk, and the departed manes with honey and clarified butter. (41) Hc, who daily studies the Yajur-Védam, to the best of his power, gratifies the celestials with clarified butter and nectar, and the departed manes with clarified butter and honcy (42) He, who daily studies the Sama-Vedam, gratifies the celestials with Soma juice and clarificd butter, and the departed manes with honey and clarified butter (43) Hc, who daily studies, to the best of lus power, the Atharvan of (Rish] Angiras, gratifies the celestials with - marrow, and the departed manes with honey and clarificd butter (44) He, who studies daily, to the best of his power, the Vedas in the form of questions and ansvers, the Puránis, Dharma-S'ástras (Religious Codes), (Rudradaivatn.) mantras, Gathås, Itihasis (History), and other (Religious verses), sciences (Várun), gratifies the celestals with meat, milk, boiled rice and honey, and the departed manes uith lioney and clarified butter (45--46) Gratified, they (the celestials and the departed mancs) please him (the rcadert with the auspicious Howrs means the girdle of a Brahmaxık made of a striple stane of 38*nga-gras, formidandhamam mears the binding of the Iwa. friss furdi, ir latest ture with the sacred thread ·Págianalkya Samhita 9 fruition of all his desires He, who recites [the portion of a Veda relating to a particular) sacrifice, reaps the {ruit of that (particular sacrifice] (47) A twice born person, who daily studies the Védís Teaps the fruits of giving away thrice the carth fult of Tichts as well as those) of the best ascetic obsery unces (48) A perpetual religious student (who vous a lile long abstinence and celibacy.) should (for ever) live near bis preceptor, in his absence, (near) bis son, in the latter's absence, (near] his wife, (and in her absence ) near the sacred fire (49) By such a method [a religious student) who has controlled hi» senses, after renouncing his body attains to the region of Brahma, he is not born again in this world (50) Having completed his vidi, (s.4, Vedic studies) or the vows (ol celibacy), or the both, and after having pud the best fec to his preceptor, he should, with his (pre ccptor's) permission, take bus bath (51) (A twice born one) whose celibacy has not been disturbed, should marry a maiden endued with auspicious marks, (ie, shorn of all defects, such as, cunuchism, etc) hnenyapuroikám (who had not been hnown by any one before or who had not previously been promised to any one), beautiful, asa pndam, (1 , remple from his father's family by seven degrees and that of lus mother by five,) younger in age ſrced from (incurable) discases, haring brother, bom in a different gofra (family) distanced om his mother's family by fisc degrees and that of his father by seven (32-53) (A maiden sliould be taken from] a highly respect able fannly, ol persoas well read in the lids and ·S Pasja ulkyt Samhita The first birth proceeds from the parents, and the second, from the binding of the Mounjel (investiture with the sacred thread), therefore the Brahmanis, Kshatriyás, and the Vais'yás are called the twice-born (39) Of sacrifices, asceticism and sacred rites, the Veda alonc is more powerful in bringing cmancipation unto the twice-born [ones! (40) The twicc-born, who daily studies the Rig Vedam, gratifies the celestials with honey and milk, and the departed manes wsth honey and clarified butter (41) He, who daily studies the Yajur Vedam, to the best ol his poiver, grafies the celestials with clarhed butter and nectar, and the departed manes with clarified butter and honey (42) He, who daily studies the Sima Védam, gratifics the celestials with Soma juice and clarified butter, and the departed manes with honey and clarified butter (43) He, who daily studies, to the best of his power, thc Atharvan of (Rishi] Angiras, gratifies the celestials with * marrow, and the departed manes 11th honey and clarified butter (44) He, who studies daily, to the best of lus power, the Vedas in the form of questions and answers the Puranis Dharma S'astras (Religious Codes), (Rudradaivata ) mantras, Gåthås, Itihisás (History) and other (Religious verses), sciences (Váruni), gratifies the celes. tials with meat, milk, boiled rice and honey, and the de parted manes with honey and clarified butter (45-46) Gratified, they (the celestials and the departed manes) please him (the reader), with the auspicious 1 Houn means the grdle of a Brahmanah made of a striple strane of Junja grass Mounadandhanant means the bad og of the funta graus g tdie 1 Igrest ·Yuznawalkya Sanlith 9 fruition of all his desires He, who recites [the portion of a Vidá relating to a particular) sacnfice, reaps the fruit of that (particular sacrifice) (47) A twice born person, who daily studies the Vedas, reaps the fruits of giving away thrice the carth full of riches (as well as those) of the best ascetic observ. ances (48) A perpetual religious student (who vous life long abstinence and celibacy,) should [for ever] live ncar brs preceptor, in his absence, Inear) his sore in the latter's absence, (near) his wile, [and in her absence) near the sacred fire (49) By such a method [a religious student] who has controlled his senses, after renouncing his body, attains to the region of Brabná, he is not born agm an inis world (50) Having completed his Védd, (1,2, Védıc studies) or the vows (of celibacy), or the both, and after having paid the best fee to his preceptor, he should, with his (preceptor's) permission, take 'hts bath (51) (A tuice born one,] whose celibacy has not been disturbed, should marry a maiden endued suath auspicious marks, (z e, shorn of all defects, such as, cunuchism, etc). ananyapurvikûm (who had not been known by any one before or who had not previously been promised to any one), beautiful, asapındam, (te, remote from his father's family by seven degrees and that of his mother by five,) younger in age freed from incurable) diseases, baring brother, born in a different gotrd (family), distanced ifon his mother's family by five degrees and that of his father by seven (52-53) (A maiden should be taken from] a highly respect able family, of persons well read in the y colds and - ·10 Yajiazalkya Sarichitá inheriting the virtue of, ten generations (live degrees liigher on both the paternal and maternal side), prosperous (with riches and servants); but not even from (such a] family, if there be any hereditary discase. (54) A bride-groom should bc endued with all the accom. plislıments (enumerated above], be of the same caste and social standing, well-read in the Védás, carefully examined about his manly power, youthſul, intelligent, and agreeable to all the people. (55) There is a saying that thic twice.born ones can get their wives from among the S'üdrás I do not approve of it; for, the diman (soul) itself is born there (in the wife) (as the son].2 (56) The Bráhmanas, Kshatrıyás, and the Vais'yas must take wiscs, three, two and one in number according to the order of their castc. The wife of a S'üdra must be of his own caste. (57) That is called a Brahma marriage where a maiden, adorned according to one's own power, is given away to [a bride-groon) on being invited A son, begotten of such {a marriage), sanctifies twenty-one generations.' (58) < 11 1 For the purpose of begetting a son, a twice born one must oot marry 1 S'udra woman But be can, after the demise of bis own caste wife, take a S'üdra wiſe for the satisfaction of his carnal appetites This is the purpose of the S'loka. If a Brahmanah, however, begets a son upon his Sudra wife, the son does not abent his father's property. - A Brahmanah can take his wife, three in number, from amongst the Brahmanás, Kshatriyas and the Vars'yás, a Kshatriyal can take two wives from amongst the Kshatriyas and Vais yas, and a Vaisiyat can take one wife from amongst the Vass'yas. 3 Ten gencrations before, ten generations after, and tbe soul of the begetter ·Yáztizsalkya Samhita love, [That is called) Daiva (marrage} [ia which a maiden gren to] a şitivijah (priest) engaged in a sacrifice [A marriage that is celebrated (after] taking a pair of cows {is called) A'rsha A son born of the former, sanctifies fourteen ccnerations and that of the latter six (59) (A marriage in which a maiden) is given to a solici ting (person) after 'saj rag (practise religion with her}, is called Kayah: (A son} begotten of (such a marriage, sanctifies six generations (upwards) and six generations (downsards) together with the soul [of the begetter] (60) A's ura (marriage is that in which] money is taken in exchange for the bride) Gindharta (marriage is that in which the parties) unate themselves by a yow of mutuat Rih slasa marnage (is that in which the merden] is carried away by fighting (and) a Pıs acha marriage (is that in slicli] 2 muden (is taken away) stealthily (sfile xsleep' or by stratagem) (61) [in an alliance) between parties of ti e same caste, the hand should be taken in that between a higher caste and a lover one the hshatriyah should take an arrow, and a Vaisyah), n goad (62) A father, a grind father a brother, one of the same family and a brother can gui cahay a litude With the death of the preceding (person) the succeeding person in order (can do the same provided that he is an natural femper, for does not suffer from 175anity) (63) {a qarlıfcd person not giving an ay un marriage 1 marden ) ull be visited by the sin of the destruction of fætus 2 eiery 177c of ler menses la the absence of a **¢, the maden slould I cruelline her 11533 (64) fit a person s'cals gries to another) a muden who had been conce) Fieninas (either) Ly words or One shtat Immo #volt: a reale tra asa ya ·12 Vájilaxall ya Samhita mind, he meets with the punishment of a thief But if a bride groom, better than [the promised) one is got, she may be (even if promised) given away to hint (the former) (65) {1are] gires away (n maiden) without mentioning her shortcomings, [he] 15 punished with the highest pecuniary punishment futtamasahasam) ? Por renouncing a maiden who has no shortcomings, or for attribu ng (false) delect to her, one 18 punished a hundred times more (66) A virgin (maiden), or one who has been knoen by a man, when purified again taſter performing the purificatory rtes, is called thorn again' (punerbhu) She, who lozving left her husband, sccks one of her own caste out of lust, us called Srarıní (an unchaste woman). (67) A younger brother (of a woman's husband), (in his absencc.) a sapinda (a kinsman connected by the offes. ing of the funeral rice ball to the mancs), [in his absence) onc of the same family (sagolra), for begetting a son, can, 1 ith the permission of her elders, having his Jody rubbed with clarificd butter, know a woman, who has not guon birth to 2 son, in her season, onc riter another, till she conceives Otherwise, (1.6, if he hnons her at any other time,) he uill be condemned A son, born by this procedure, will be [crlled) Kishki traje' (659) (Onc should mahe] an unchaste wc-deprived of [ull lier) nights frving poorly, taking only food (prudamåtropajalnim) always chidden and lying : A Loe of 100s, or accord ag to some 63,pon paras 2 One of the Exeireko's of sons allowed by the old tundu L* the hipnog ulan leby a kimsman duly appolated to raise up issue lo the buikat + a morsct of ·Vájneralkya Samhita 13 on earth--live in fiss own house, (so that she might withdraw herself from her sinful course] (70) The Moon las conferred on them (nomen) purity. the Gandharvas, sweet speech, [and] Frre, the most exalted state of holiness, (therefore] women are most holy (7) [If a woman commit] adultery [mentally? (she gets] purificd with her menses, renunciation of a woman] is prescnbed, [11 she] concenes [by associating with a low caste man] or commits a mights iniquity, such, as the destruction of an embryo, that of her husband, etc (72) One can take a second wife, (f his existing wife] drinks intoxicating liquors, suffers from any disease, as wiched, barren, dissipates money, utters unpleasant words, gives birth to female issues fonly) and is inimical to her husband (73) But the superscded wile should always, be main tained, alherwise a great sin is committed Threefold objects of life (virtue, worldly profit, and pleasure) multiply there where the husband and wife belp each other (74) $The vioman) who does not see any other man), whether ler husband is alive or dead reaps great fame in this norld and sports with Um4 in the next {75) [II 1 husband renounces) a wife, who carnics out his command, is skilful in work, who has given birth to heroic sons, (and) is sweet speeched she should be one third of (her husband s] property and maintenance {if he is poor) (76) &lven She will be zlated only that gauzt ty e food which will keep ber twy od soul together a Tte tousert ut Sua cor ch te teret de lxs old. TIJ ·7 Hijilta allya Samhiti. A wife should carry into practice her husband' words, --lor this is the highest duty of a wifc; but (six] should await the period of punfication (of her husband) is sullied by any great iniquity. (77) By sons, grandsons and great-grandaons, is acquired an unending family (in this world) and the celes. till region hereafter for these purposes a we should bc seried and well-maintained and protected (78) Sixteen days or nights [commencing with the day of the menses) are the menstrual period of the lomankind; of them one should know his wife on the night of an even day (such as, the fourth, the sixth, or the eighth, night). This is Brahmacharyyam' On the other fiand, one should avoid garza. days and the first four days..-[of the menses] (79) [One) should [always) avoid Alaghás and Mulaj and thus knowing his wife, emaciated Toy restricted diet and the observance of menstrual regulations) when the moon sets, a man should procreate an excellent son endued with auspicious marks. (80) # . 1 These two are the fruits of marriage, namely, the Tamily is multiplied in this world and the celestial regon is attained hereafter, one's progeny being entitled to perform the Agnihotra rites 2 A husband should know his wife for the purpose of procreating sons ant maintain her for religious purposes 3 If one knots his wife under these regulations he does not love the low of a religious student 4 One should not know hus trife on chattrdas's (fourteenth day of the moon), aşklaorl(eighth day) dmdrashsd (the last day of the dark half month), and the last day of the month, 5 The tenth Ionar mansion containing qve starsutbe tkusteeoll day of the dark ball of Bhadrapada 6 The Asterim Sula ·Liñawalkza Samhita 15 Remembering the row of women, being faithfully devoted to one's own wife, and being influenced by desire proportionate to (hiers), one can know his wife), (even at any other time except the menstrual period), for it is laid down in the Smritis that women should be protected (by every means) (81) Women should always be adored by the husband, brother, father, kinsman, motlier in law, father in-law, husband's younger brother and the other relatives with ornaments, clothes and food (82) Women should keep the household articles in order, be expert (in domestic works', contented economical in expenditure, salute the feet of their mothers in law and fathers in-law and be devoted to their husbands (83) A woman, whose husband is absent from home, should renounce sports, personal decorations, the witnessing of social festivitics, laughing, and visiting other people's houses (84) A father should protect [a woman when she is) a maiden, a husband after she is married, and a son, in her old age, in the absence of a legitimate protector) the kinsmen [should protect her), independence is not for womankind (85) A woman having no husband should be taken care of by the father mother son brother, mother in law, father in law, or maternal uncle, otherwise she will be an object of censure (86) [The woman who is] devoted to the weli being of her husband is observant of good conduct and has [her] 1 Accord ay to the Sensus ore comm is a great sa af ht does not sat sty the scxual desire of his le ·16 Yajiazalkya Samhita senses under restraint, reaps glory in this world and incomparable bliss in the next (87) (A wife of] the same caste existingr'la husband having many kives) should not make (a wife of] another caste perform the religious rites; in case of many wies of one's own caste (existing), the first-married one is [entitled to the performance of the religious rites, and not the other. (88) Having burnt a wife of good conduct with Agni. Tiotra,' a husband should, duly 'and without delay, marry her again and bring fire. (89) Sons of the same caste are begotten by [persons of the) same caste upon (wives of the] same castc. Sons [begotten] in unblamable marriages (such as Brilima, ctc,) multiply the race. (90) The son begotten on a Kshatriya wife by a Bráhmanaḥ, [is called] Alirdhabhishiktah; that on a Vais'ya wile, Anvashthal, that on a S'üdra wife, Nishadal or Páras'acah. (91) Sons [begotten] on Vais'ya and S'adra (vromen) by a Kshatriyaḥ, [are respectively known) in thc Smritis [as] Adl.tshyak and Ugrah. [The son begotten on a] S'üdra [woman] by a Vais's alı, [is called) Karanga Ilic rule applies, according to the Smsitis, to married wires (92) [The son begotten by a] Kshatriyah on a Brahmana [noman, is calleil] Sülal; (that begotten by a) Vais'ya), [is called) Vardihalch, [that begotten by a) S'ūdrali, Malatenance of and oFenos obla'ions to the Sacred tre The metoing it that a husband staald panty ber by o'tering oblation to the Stered Fire This role Eolds goud in the care of those women who Aure oct given orth to a 199, or for woms no sacnfice has been celebratel, or who are not called to follow anytiker disang pr mode of Life ·Paziau alkya Samhita 17 is Chandalas denven out of the pale of all religious ntes (93) (A son born of a) Kshatriya (mother} by a Vais'ya [father) [is called) Magadhah [that begotten by 3] Sudral (is called) Katták, a Sudrah begets on a Varsjá woman a son (called) to ogaval (94) Allahishyal begets 04 a Karand woman a son called] Rathakarak Thus Pratilomz (begotten by a father of an inferior ciste upon a mother of superior caste) and Arulonz (begotten by a father of superior caste upon a mother of inferior ste) olispring are known as Asat (bad) and Sat (good) (95) [He attainment of an) cxcellent (higher) caste 14 h7oun to tahe price in the seventh, or the fifth, Puga {cycle or birth) (in case of the existence of) a degraded Hru cludood equality of loner caste takes place in the seventh, sıxth, or the fifth, birth), (the superior or in- Tenor position and the attainment of an excellent caste of) Utara (son begotten by a Kshatriyah on a Mlärdhi. bleskutse woman) and ridhara (son begotten on her by a Orthmanal) (should be delerdined) as before" (96) A person, leading the domestic mode of life, should daily perform the Sufrfa (prescribed in 2 Code of Laws) nctions in the the fire or that brought according to the devision of time and Sroula (prescribed in the Scut) actions in l'autant Tire (97) The purport of the Slukah in Ifa Brahmanil scotisses is marry begottre os ahí woman by a Brakoani fur fra Gemma year the wa begaller thue 11 the uxsh zentsatzde altars to the taia) * Ort 41 Thse the attittat of abster caste tako fuccia the seventh generatiaa * Atat 11 tept lo tbe kek fur gestures A Sul Ese 3 ·18 lapna collja Samhita Having passed urine and excreta (Sarirachentá) and duly performed the purificatory actions and cleansed his teeth ? twice born one should recite his morning prayers (98) [Then) having offered oblations to Fire, [hc] being self controlled should recite the Surijadarzala Mantr. més and study the Vidís and various other scriptura wochs (99) [Then] for getting wliat has not been gained an for protecting what has been acquired, he should af proach the hing yr hen alter bathing le sliould offc oblations of water to the celestials and the departe manes (Présis) (100) For attaining consummate result in recitation ani sacrifice he should study the Vedas (the Rik lajus Saman and the Atharvan), the Puranrs the Itihasac (and the entire body of spiritual sciences) according to his might (101) Sacrifice of animals (Valı) oblation or food offered to the manes (Seadla) oblation to Tire (Iloma) study and teaching of the Védás (Swadhyaya) and the reception of guests are the gre it sacrifices of the Bhutás (evil spirits) Petris (departed manes) Devas (celes tials) Brahma and Manusiga (manland) (102) From amongst the remnant of food offered in Fire to the celestials (one] should procure food for the evil spirts and then throw a portion on earth for the dogs the Chandalis (degraded caste) the crows etc (103) One should daily offer food and water to the depart ed manes and human beings one should daily study and teach the Védás [but] one should never cook food for oneself (104) After having fed the child the woman who lives 19 ·Págfiazalkya Samhita 21 An aged burden carrier, a king, a Snítaha, a soman, a diseased person, a bridegroom, and a cart-man, should (always) be geen road, a hing is adorable unto them ali, but a Snatrha, [even) to the king (117) The celebrition of sacrifices, study and the making of gifts. [are the general duties of] the l'his'yás and Kshatrıyás, the Brahmanís have in addition to these, the acceptance of giſts the performance of religious rites for others and teaching (118) The lughest dáty of a kshatriyah is the protection of subjects moncy lending agriculture, trade and the tending of cattle are sanctioned for the l'ais yis (119) The service of tlic twice born, is (the duty of al Sudrah if he cannot maintain himself by that, he may become a tradesman or he may maintain himself with various works of art, but he should always do good unto the twice born (120) [He should be] devotedly attached to his wife, be of purc conduct, ? protector of servants and gach to the performance of Sriddha With the recitation of the Mantram-Vamas, he should perform the five Tawias (121) Abstention from cruelty, truthfalnesc not stealing, purity, control of the senses charity, mercy, sell rus traint, and forgiveness, are the religious practices for all (122) [One should) perform actions shorn of crookedness, and dishonesty, according to the niture of age, in. tellect, melth, word drese learning, family, and deede (123) The Bics born one who has sa store food for three yrus to last can drink Soma juice, find) onc, sho hus food and tore for a seat belore the drinking of Sonil, ·bijianallja Samhita 22 this should perform the rifes which ought to be performed, (ie the Agnilioto ) (1241 One should perform every year the Somı Yajña, at cvery Ayana (the period of duration of the sun s passage north and south of the equator), the Pas'u lajña [at the time of the growth of corns] the Agrayana Yajña; [and at every year] the Chaturmmásya (125) [The celebration of) all these becoming impossible, a twice born one should celebrate the Vaisyánari (Fire) Sacrifice, but he should never do ait mferior one, or perform on an inferior scale eien a sacrifice that is undertahen with soine definite object (126) If a sacrifice is performed with articles begged from a S udrał one is born as a Chandilar, [if one does not give away] cvers article obtained for a sacrifice he becomes a cros (127) By [mcins of] Silas (gathering of corns dropped or thrown by others and Unchchhah (tahing of a parcel of corn thrown by others) (or} by being kus ülah (having foodstuff capable of muntaining his relatives for fuelve days) [or] Kumbhs (124ing the same for six days) [or] having foodstuff for three days [or] being As vastchad (one who has no food for the morrow) [a householder] should carry on his livelihood of these (modes) cach succeeding one is superior to the former (128) [One should) never accept an adverse interpretation of the Tedis gifts from unknown persons, (gain lic hood] by officiating as a priest to an unworthy person, nor by singing and dancing, and (should) always be contented (129) When strichen with hunger (16, when one cannot muntain one srelatuses with the ordınıry resonuc), a kroz may collect money from persons living on the boundary ·Vájfiatalkya Samhiti 33 and those wno are worthy of receiving services from priests One should avoid persons who perform religious nites for vanity, who make false reasonings follow orders of life not sanctioned in the scriptures, and who follow the conduct of cranes (cheats) (130) [One should put on a white ralment, should dress beards and hairs and pare nails and be purified, one should not take food before one s wife, with one piece of cloth on or while standing (131) (One) should not go to a place where there is] danger (of lile), nor should one all on a sudden give utterance to unpleasant words or do what is not conducive to [one s) well being one should not speak un. truthful words, steal, or maintain oneseli with forbidden means (132) [Ont should] sear golden Kundzlás (car ornaments; and the sacred thread and hold the bamboo stick and the Kamandalu (water pitcher), (one) should go round the image of a deity raised carth, 1 cow, a Brahmanal and a tree (133) One should not pass urine and crcreta in a river, in a shady place on ? public way, in a pasturage, in water and ashes nor before fire the sun, the moon, a woman of a Brihmanah and at the period of con. junction (134) (One should not eys the sun a naman pahed or engaged in sexual intercourse, should not look at urine and cxcrcta, and being impure, at Ríhu and stars (135) One should not go uncovered, while raining, reciting all the Tantram is such as This is my thunderbolt" One should not go to bed nalce with one s head towards the west (776 [One should nol) throw into sater, saliva, blood, ·24 Vájáasaltya Samhita excreta, urine, and semen; one should neither warn one's fect on fire nor cross it over (137) (One should) not drink water with one's folded palms nor rouse any person while asleep, should not play dice (or indulge in games) destructive of virtue, {and should not lie on the same bed with a diseased person. (138) [One should] avoid forbidden deeds, the smoke of funeral pyre, crossing the river [by swimming), and standing on hairs, asles, challs, cmbers and shallbones. (139) [One) should not look at a calf drinking its mother's milk, should not enter (a city, village, or temple) by a bad road, receive gifts from a king who is miserly, and a transgressor of scriptural injunctions (140) Of butcher, oilman, wine-seller, prostitute, and a hing (as described before in the maiter of receiving gifts), cvcry succeeding one is ten times inore culpable than the preceding one (141) When medicinal herbs grow, on the full-inoon day of S'rávana' (month), or on a day, under the Sravani asterism, or on the fifth day under Hastá. asterisin, ane should begin the study of the Védás (142) On a day under the Rohun asterism in the month of Poush, or on an Asthatit Tithi, one should, near water, at the outshirt of a village, duly consecrate one's Védic studies (143) . : A lunar month corresponding to July and August 2 Name of the thirteenth lunar mansion consisting of bre stars. 3 Name of the fourth lanar mansion consisting of five stars figured by a cart 4 A collection of three days (71h, 8th, 9th) beglaning from the strepth Cay after the full moon ·se sot se on the Prat pad day of Cba to Sray371) 1 a vain tan Vajna +alkj4 Samuti At the death of a disciple, a Ritxık, a preceptor, a frrend, or a Srotrija studying the same branch of the Veda, at Upakarmara (a ceremony performed before commencing to read the Véd), and at Utsarge (dedication), the Vedas should not be studied for three days (144) If there is roaring of clouds in the morning and evening an ominous sound in the sky, earthquake and dropping of fire-brinds the finishing of the Vedis and the study of the A ranyakas should be stopped for one day and night (145) [Suarls, ie, the study should be stopped for one whole day and night) on Amávasya (the fifteenth day of the dark half month) on the Sulimoon day, four teenth day, eighth day, on the day of solar or lunr eclipse, on the junction days of the seasons," on the day when one partakes of food and accepts presents, on the occasion of a Sraddha (146) If any pashu (animals which are fourteen in number, 91, cow, sheep goat, horse mule ass and man-these domestic and buffalo monkey, bear, reptile, ruru deer, spotted antelope and deer-these wild ones), or a frog mungoose, cat, horse and mouse, [happens) to pass between (a student and preceptor) or (on the day of) ther, hoisting and throusing down of the enemy (standars, (Vedic studies should be stopped] for one day night (147) nhard Similarly it should not be studied) when degraded jachal ass, or an owl emits a noise, (u hen] the ee classes ance of the . Here the word Pitt refers to the summer Ta (especially the the Ved should not be studes 4 into Jn 10 ·l'ajiaa allya Sankila. (ie, ulio performs religious works for name), one who partahes of caten foud, a woman having no liusband or son, a goldsmitli, one under the sole influence of a woman, one who works as a priest for the entire] village, the seller of weapons, a blacksmith, a weaver, the seller of dogs, a cruel king, a washerman (or dyer of cloth), an ungrateful person, one who lives on killing animals, one who removes the dirt of clothes, the seller of wine, one whose house is visited by a paramour, one who points out others' faults, a liar, an oilman, a panegyrist, a seller of Soma-juice,-the food of all these persons should not be partaken of. (161—165)* One should avoid food which has not been reverentally offered to an adorablc pers071, useless meat (i.cr of an animal which has not been sacrificed before a deity), which is full of hairs and worms, which thought sweet by nature becomes acid when mixed with curd, shich has been cooked a night before, which has been partahen of by another, which has been touched by a dog, which has been looked at by a degraded person, which has been touclied by a noman in menses, u hich is offered with an announcement (who will eat this?), which, though belonging to one, is offered in another's name, which is smelt by a cow, eaten by a bird and has been knowingly touched by foot. (166—167) . By the regulation "the boiled rice of a person who is not entitled to muntain Fire should not be taken," 1has been land down that the food of the S'udras 18 not to be taken But there were exceptions to this rule, and one could partake of the food of a serxaot, a cowherd of one with whose family hereditary friendship had been maintained, of one who acted as a partner to the cultivation of lands, of a buber and of one who entirely surrendered himsell. But this law no longer holds good w ·Vdziazalkya Samhita 29 OI S'adrás the food of a servant, of a conherd, of onc math whose family hereditary friendship has been inaintained, of one with whom one cultivates land in half shares, of a barber, and of one wbo entirely surrenders himself, could be taken (168) An edible, which has been prepared a night before, and one, prepared with clanhed butter or oil, and kept for some time, may be taken Cthes of wheat and barley and that made of milk (dried up) [even) if not made with clarified butter or 011, (may be taken,} if they arc not four to the taste (169) (One should avoid the milk of 2 Sandhini (a con in heat, « c, united with a bull or impregnated by him, or a cow mihed unseasonably), of an Aneddas'ohe (nathin the ten days of impurity caused by the birth of a calf), or of one which has no call, {as well as) that of a camel, a mare, an animal having Ho udders (excepting a shegoat), of wild animals (excepting a she buffaloe) and of an cnc (170) (One should avoid) harı (çlanfied butter) made for the worship of a daty, (before the adoration 19 finished,] the juice of a pot herb that of a red coloured tree, that of trees born of cuttings, meat of animals not offered in sacrifices, those born in 3 place sherc cxcreta is passed, mushrooms, meat of animals living on flesh, of chStala, (a berd which uses on rain-drops, parrot fracuda (such as tuasks, parrots, crows, etc,) mithidha (a kind of bird) crane, horse, $18, domesti. cated animals, heron, waler fowl, chakretita, zaliki, raka, tisktora sclecs e, not made for a dert) ksisara (a kind of food made of boiled sesime sreds), Jam (made of milk molasses and clarified butter), ·30 Yajñanalkya Samhite. Piyasa (made of milk, rice and sugar), sasluli (wlicat boiled in clarified butter); (171-173) [the meat of the birds] sparrow, dronalála, ospres, fowls living on trees, geese, wag-tail, Alriga-birds whose species are not known; (174) [the meat of} chásha (bird) and of birds having redfeet, that of an animal killed at a slaughter-housc and dricd meat or fish If one knowingly eats the same, one should fast for three days (175) Having knowingly eaten onion, [the meat of} domesticated hog, mushroom, village fowls, garlic and turnip one should perform Chandráyanan.* (176). Sédhas (porcupine', crocodiles, tortoises, porcupins and rhinoceros--these fise-nailed animals, and of fish, Sinhasja, Rohita, Pathina, Rájíva and lobsters are allowed to be eaten by the tuice-born Listen now to the regulations regarding what meat should be taken and shat not (179--178) [Tahing mcat] uhen life is in danger, at a Sraddha, [as well as] frohshun (ment of an animal offered in fire for a sacrifi) and taking the residuc ol] meat aftcr having offered it to the twice-bom, tlic celestials and tric departed mancs, does not lead to the commitment of any sin (179) That person of wiched deeds who slns animals im. properly (st, not according to proper rites), lives in 1 • A religioas obverranca or explatory penance regulated by the moon's age (the penod of its mading and wax195), in the falls quantity of fool which corsists of fiteen mouth's at the full maxon fi dimit sted by cac multhlal crery day during the dust furemist!!! le is frılaced 10 rcto al te bew moon and is similarly la-rasul during ttelut lurtnight ·v Yngfiaa allya Samhita 3X drcadíul bell for days equil in number to the down (standing on the animal's (body) (180) From the renouncement of meat a Vipra attains to all the desired-for objects, the frutts of a horse-sacrifice, (and is respected like an] ascetic, although living like a householder (181) The purification of gold and silver (vessels), of pearlojsters, sacrificial vessels, graha, stones, vegetables, cords, roots, fruits, clothes, Vidala skin and others, of [Protshani) vessels, and Chamasa (milking vessels) is, obtained by (mere) water, and that of Charu,* Sruket Sruva, and of others vessels covered with clanfied butter, usth lot water (182183) {The punflation of} Sphyr (a kind of sacrificial vessel called Vajra), winnosti g basket, sacrificial antelope skin, paddy, pestie, mortar and car, [is also made by hot water) The sprinkling of sater (also purafies} beddings and a collection of raiments (184) Paring or cutting purifies vessels made of wood, horns and bones, vessels containing fruits are purified (when rubbed with the hairs of a cok s mal, sacrificial vessels (should be purificd sith] palms (and be used in sacrifices ] (185) Woolen and silhen raments [ure purified sith) the ashes of plantain leaves earth, cow's urine and water, ams 2. patta (a kind of silk cloth), with Bacl fruits and blankets with cow's urine and water (186) • An cbiation of rice barley and pulse boiled for presentation to the celestiale sad the manes A sort of wooden ladle used for pouring clanied butter in Sacri fcnt Fute (usually made of lites like Palss a Op hbadira) : A sacraal tadle $ A kiad of sacrificial vesse!

·32 Yajhazall ya Samhita Silken raiments are purified) with ganrasarshapa (cows urine and water) and earthen vessels [if not particularly impure) with being burnt again The hand of an artisan articles for sale, articles obtained by beg ging and the face of a woman are [alnays) pure (187) The purification of earth [is encompassed by] rub bing burning or in time (te, till the sign of the impure object is entirely destroyed), or by the sprinkling of cow dung and water or by rain, or by digging or by Tubbing with cow dung A house [as purified] by rub bing and pasting (with cow dung) * (188) Any edible being made impure by the smell of a cow, or by hairs insects and flies water ashes or earth should be thrown into it for its purification (189) Tin lead copper and brass (are purified by] water mixed with ashes that mixed with acid or (simple sater bell metal and iron by water (mixed with] ashes, and clarified butter (and similar] other substances [by mixing them with a profusion of them ) (190) [The purification of) impure gold and silver [is encom passed by) the removal of smell by [the application of] earth and water Vaks asta lie any article that is always spoken of as being pure) any article washed by water and any that is not hnown, are always] pure (191) Water that gives satisfaction to the cow that is in its natural state and is on earth (1 e, even when placed in an impure ground) is alus ays pure (192) • The purpart of the sloka is that a house should be da ly cleapsed and rubbed #th cow dang the latter being regarded by the IT odus as a great ds nfectant ·tájian alkya Samhita 33 T The meat of an animal killed by a dog (or by a] Chandála, and of animals which live on flesh (are, also, pure (192)* The rays of the sun, fire, dust, shade con, horse, earth, aic, frost and fly, even when touched by a Chandála), are [always) pure, [and so] is a young one while sucking milk (193) The face of a goat and horse 15 pure, but that of a cow, or the impurities of a person's body are nat so The roads are purified by the rays of the son, moon, and the Wind (19+) Drops of water begotten in the mouth, drops (of water left after) rinsing, [and] bezrds inside the mouth are pure, [things) fixed on the teeth and not dropped, are (also] pure (193) After bathing drinking water, yawning, sleeping, eating, walking putting on cloth, weeping, [as also after) reading, Cone skould) rinse his mouth agars even if he fons done it once [before] (196) Mud and water lying on a roadside and buildings made of burnt bricks, when touched by Chandálds or by other degraded castes, and by dogs and crows, are purified by air (197) Having practised penances, Brahmå created the Brahmanis for protecting the Vedas, pleasing the celes trals and the departed manes, and for upholding religion (198) Brahmanås, endued with Vedic studies, are superior to all (the other castes] of them those, given to the performance of religious acts, are superior, of them those, gifted sith the knowledge of self Care superior] (199) This is the fast balf of the sloka go numbered 5 ·34 Yerazalkya Samhiti The worthiness of a person is not determined by] more learning or asceticism; but he is known as a worthy person in whom both these exist. (200) A cow, carth, sesame (sced, gold and other (similar articles), after being duly adored, should be given to [a qualified) person; nothing should be given by a learned person, seeking his own well-being, to an unworthy person. (201) Nothing should be accepted by a person devoid of learning or of ascetic observances; having accepted (a present}, {such a person) takes the giver and his own sell downwards. (202) [Presents] should be daily given to a worthy person, specially on (particular) occasions (such as solar and lunar eclipses, etc.); [even when] solicited, (presents] should be madfc with reverence and according to one's own might. (203) Good-tempered kine, giving mith, having golden horns and silvery hoops, and covered with cloth should be given anay with vessels made of bellmetal and with dakshina * (2011 The giver of such kine enjoys the celestial region for years corresponding to the number of down standing on their body. If any of them happen to be of the Kapılat kind, (the gift), again, rescues his family up to the seventh generation (205) • A money present that is given to a recipient along with other presents on the occasion of a religious ceremony for a Hindu believes that no gift is made perfect unless it is accompanied with a little money gilt proportionate to one's own power + A brown coloured cow is considered rery auspicious. tre, liberates from the letters of worldly existeace not only best own self but sız generations upwards ·Yájazalkye Samhita 35 1 [li one), according to the full complement of ordinances, gives away an Ubhayatomuthi* cow, the giver oł such [a cow).enjoys the celestial region for years equalling the number of the down (standingł on her body (as well as that of her) calf. (206) From the time (shen) the two forelegs and the face of the call, coming out of the womb, become visible tull the hour she gives birth to it, the car is to be known as the earth. (207) Giving away some one (ic, whether gold-horned or not) either a dhénu (ie, a cow yielding milk at the time), or an adhénu fie, nct barren, though not yielding milk at the time), if she is not diseased or weak, the guer wins great glory in the celestial region. (208). To remove the fatigue of a fatigued person, to attend the sick, to worship the celestials, {to adore the feet [of a worshipful person), and to clear the residue of the food [partaken of by} a twice-bors, is tantamount to the gilt of a cow. (209) By making gifts of earth, lamp, horset food, cloth, water, sesame seed, clarified butter, shelter to a foreigner, naiveshata (1 maiden), gold, and a beast of burdex, one acquires great glory in the celestial region. (210) By making gifts of houses, corns, cheering words of reissurance, (?¢, of freeing from fear or terror), sandals, umbrellas, garlands, pastes, conveyances, trees, articles liked (jy the recipients), and beds, one becomes greatly happy (211) The Vedat is full of all gifts, therefore it is the . The name of a cow the description occurs in the next slota + Some Texts read Derdlagam, e, Temple The word in the Text is Brela it means bere the Védl. The word in the Text is Sargadanamayam it means here that the of 211 t it is 1 ·36 Vijilaa alkya Senkitá. highest gift; by giving it, one acquires the undecaying region of Bralima. (212) Even being qualified, one, who does not accept a presen!, attains to those regions which belong to those persons who always make proſuse gifts. (213) Kus'a, vegetable, milk, fishes, scents, flowers, curd. carth, mcat, bed, seats, and corns should never be refused; nor waterm (214) [Articles), brought unsolicited, may bc accepted even from the perpetrators of iniquitous deeds, but not from unchaste women, eunuchs, outcastes and enemics (215). For the adoration of the celestials and guests, for the maintenance of elders and servants, and for the maintenance of one's own self, [one can) accept presents from all. (216) Amivashyu* Ashtaká, t Vriddhit the dark hall month, the two Ayands, the time fit for receiving the meat of antelopes, etc, the time when a qualified Brahmana comes,!! the period of the Sun's equinoctial p25- sage, the period of the Sun's passage from ono 7odiacal sign to another, the appearance of a Portent foreboding of gifts Some Terts read Sarvadharmmamayam, in, which contsins all Lorms of religion, but we prefer the former reading, for the Context above refers ptincipally ta Gifts • The last day of the dark half month | A collection of three days (7th, 8th, and oth), beginning from the 7th day after the Hair Afoon; the eighth day of three months on which the Mancs are to be propitiated The Impanty caused by childbirth in a family The Sun's passage, north and south of the equator, dalskmaxx aYANGm, winter solistice, and utlaram ayanart summer solistice 1 This has been explaised in the subsequent s'lalds ·Yagkawalkya Samhita 37 great calamity Gajachhaya," the funar and solar eclipse, the time when one is particularly disposed to perform a Sraddha are known as the periods [ft for the performance) of a Sraddha (217--218) A youthful person who has studied the four Védás a S rotriya (born in a good famıly) one endued with the knowledge of Brahman one who knows the meaning of the Veds one who is a Fyésthasamit a Trimadhu * a Trisuparna $ a Retwik a sister s son a son in law; one who has the sanction of the Sastrás for holding a Sacrifice, a father in law a maternal uncle, a Trmachi létal a daughter's son a disciple a relation by marriage a friend one who is steadfastly given to the perfor nance of religious rites one syho is given to the practice of austerities, an Agnihotri, Brahmackarınás and the Brahmanås who are given to the service of parents are the treasures of a Siradd 12$ (219–221) A diseased person (suffering from leprosy or) one of defective limbs one having extra limbs one having • The th teenth day of the month when the doou s a Maghd 11 the tenth Janar_mans on conta ng five stars and the Sun is n Hasta 14 th steenth lamar mans on cons st ng of #ve stars † One who duly stud es the Sdman called Fyestha Sana Who studies carefully that port on of the R&leda Woo stud es carefully that port on of the Rit and Yous ! Who has read ca ef sl y that portion of the l'ajur Veda I The two classes of Brahmachanınds namely Upaturrenat and Naiskt ku se one in a state of pup lage and des rous of becom ng a houschalder and one fow ng perpetual cel bacy $*r Tbese twenty three classes of persons are qua! fied a help ng The performance of a Srdidla In the Verses 3 7 218 the Author descz bes the me fit for the performance of a Sraddha and 1 219-123 he descebes the qual lied penoos. Some Commentators regard the first seves the fourteenth the twenty first and the twenty second as the lead ng Brdh Maps Others hold that the first three epithets s gn by pa t cular Classes ·38 l'ujóaralkya Samhita. one eye; a son of a widow re-married; one who has deviated from his vow of celibacy by doing interdicted acts; a Kunda (a son begotten on a married woman by a paramour), a Golas (a son begotten on a widow by lier paramour); one having bad nails; one having black teeth; one who teaches by taking fees; a cunuch; one who speaks out the defects of a maiden; one suffering under the ban of an imprecation; one who injures a friend; a slanderer, a seller of Soma, a younger brother married before* _the elder; one who has renounced his parents and preceptors Lone who has partaken of a Kunda's food; the son of an impious person, the liusband of 2 widow, a thief, the performer of deeds interdicted in the S'ástrás, -are censured (ice considered unqualified to perform a Sraddha). (222-224) [A person, desirous of performing a S'riddha) should invite such Brahmanás on the day previous remaining himself self-controlled and purified (all the while); they too (1 c., the Brahmanás), should control their words, minds, body and deeds. (225) Having invited them in the evening, he should receive them with questions of welcome and make them sit after they had punified their handst and rinsed their mouths. (226) On a little low ground in the south completely cleansed and purified, Che should), according to his might, • The term includes also a younger brother who adores the Sacred Fire before his elder brother has done so, 2 person who gives his daughter in marnage to such a person, and a priest who performs religious rites for such a wight t It alco sncludes bim who renounces his wife and son witboo! jest reasons ls. He should take up l'us'agrass in his hand as also the Brakmands, ·Yájnewalkya Sanhita 39 (mahe) an even number [of Brahmanis sit] [on an occasion of a] Darva (2€, Abhyudayika Siddha), and an uneven number on the occasion of a) Prirye (se, Parvana S'yáddha) (227) In a Daiva (Sraddha), tivo Brahmands (should be seated with thieir faces towards] the east, in 2 Priorye (Sraddha), three towards the north, [if incapable, one on each occasion {Sunlarly in the Sraddha) of a maternal grandfather, and others Parshwadainikant (offering to all the Deities), [may be performed once] (228) Having offered water for washing hands and Kus'a grass for making seat, [one,) ordered (by them}, should invoke (the Vishwadevas) with the Rock (Mantram) "Vishwadévás sa "* (229) Thereupon having scattered wheat around, and sprinkled water a vessel purified and containing two blades of Kks'a grass (with the Mantram) "S'annodevi," ſhe should scatter) wheat (with the Mantram],--"Yavosa" (230) With the Mantram,-"Ya divya," ſhe should) dedicate the arghya into the hands [of the Brihmanås), after having given water, scents, garland, incense, cloth and lamps (231) [Then he should] present coverings and water for purilying fingers, then making the sacred thread hang over the night shoulder, [he should) circumambulate the departed manes, then giving twice as much Kus'a grass and invoking the Pitris (departed manes) with the Mantram-"Us antaste," he should, ordered by them], in * Way Vishwadétds come here 1 Meass Be seated Oge' ·40 Vájñauallja Samhita recite their names, id, adore] with the "Ayarlı na."* (Nintram) All works, done by wheat, should be performed with sesame seeds [He should] perform, as before, the arghya and other sites (232—233) Having dedicated the arghya and placed duly in a Yessel what comes down (from a Brahmana s hand) ond should turn it upside down (with the Mantram,)- 'Patribhyds sthana masıtı''+ (234) Then having taken up food, soaked in clarified butter, for offering oblation to Fire, he should ask the. Brdhmands, saying,—[I shall offer oblation to fire), ordered (with the Mantram,]—" Kurushya" (do), and having offered oblation to Fire, as laid down in thic case of a Pitrimjña (the sacrifice performed for the departed manes), [he should), being self controlled place the residue of oblation in vessels, ayulable at the time, but preferably in those made of silver (235-236) Having placed the food, inspired the vessel with the Atantram, -"Prithivi pdtram, t &c"and recited the Man. tram "Idane Vishnurdichakrame," he should place on that food the thumb of a twice born (Br shmana) (237) Having tecited thrice the Glyatri with Vyahprie and [the Vantram,}"Aadhuváł4," {he should) say.com ["eat] at your pleasure," (they, too,) having controlled tlıcır speech, should eat (238) Without being angry and hasty, he should give Huvishya (vegetable diet with rice) doing them good till it gives gratification after having recited the sacred Verres recited before (239) • The Mantram theans Come ye + Jeans Be thou a seat to my Pattu (ancestors) the carth is the receptacle Yay Visbru come here ·Yajnanaltya fanlad 41 [Then saying) - Be ye satisfied with this borted rice and obtaining permiss on [to take) the remnant he should scatter the food on the ground and give them) water opce again (240) Taking up all the boiled rice and mix ng it with sesame sceds (one) should with his face directed towards the south, olier pendaplu eral cakes) near the residue of the food (partaken of by the brak ma as) (as is the case in a) sacrifice for the departed manes (247) Similarly [funeral cakes should also be offered to) the maternal grandfather and his tro_generations up wards) tien he should offer.water [to the Brák cards) for rinsing the mouth Svasti (nay it be well with one) should be said he should then perforn Akshay, odukam* (242) Then giving dakshine according to his m ght he should rec te swadha t being ordered to say [he should exclaim] Swadhu (obeisançe) unto the putus (743) (After the Brahmands] had said Astu swadha {here is swadha) he slould sprinkle water on the earth [he should next say) - May Vis kadévas bo pleased the Brahmanas saying – Yes be should recite the following (Mantrat) - (244) May (the number of) givers (of the knowledge of the] Vidás and children multiply in our family may reverence for Sraddha and other sites not disappear and may objects to be given away be in profusion (245) Ante n wh ch one shou d & vt pa er nto the bands of the Batmands say ng May the fus of th site be unend ng and they too rep Yng-So bet † An exclamat A yttered on offer og ag oblatioa to the Vanes Can ng obe sace 6 ·Vájdar Alkya Samestá, . "May our faod le manifold, may we get Tithin (Auspicious occasions for performing S’rdddha); may we get solicitous persons, and may we never beg"* (246) Having said these (sweet words and having bowed funto them, he should] send (them away) with the Mantram.--" Vaje Váje,t" and being delighted, ſhe should perform the ceremony of] sending away in the arder al precedence from the father upwards † (247) After having made erect the potri-vessel, the same arghyavessel in which Samsravas (water from the hands of the Brahmands) had been formerly deposited, ho should send away the Pipras (248) Having followed them to the boundary of his house,] with circumambulation from the left to the right, he should eat (the residue of] the food partaken of by the departed manes; he should, then, live like a Brahmachârın (re, lead a continent life) for the night together with the Brahmanas (249) Having thus performed the pradakshinam|l, one should, an the occasion of a Vriddhi Sraddha (i:e, when an offering is made to the manes on prosperous occasions; • This s'loka is not given in the body of the Text published from the A'nandAs'rama, but is ipsested in the Note, as being the reading of Boudhayana A Vedic Prayer, of which Vas'ishtha was the Author, with which the Brdhmandt and the divinities are sent away after the termination of a sacrifice He should first send a way the father and then the grandfather, and so forth The word in the Text is pradakskinan, circumambulation from the left to the nght, so that the right side 1s, always, turned towards the person, or object, of circumambulation, a reverential salutation is made by walking in this mander .. Curcumambulate the Souls of the departed Manes, ·ydzinn alkya Samhita 43 such as the birth of a son, etc,) adore the Nandinukka Polres, (in this,) luncralcahes should be made suth Barley mixed with curd zod jujube (250) Wearing the sacred thread over the right shoulder lapasavyavat), (one should períorm) the Ekoddishtham, (in which no oblation is to be offered to a Derty, (10 which] there should be one arghya and oric pavirikat and which should be short of invocation and agnikdrat name, the casting of the pondun into the fre) (asi) One should sayir' upatishthalam," instead of (the Mantram used in the performance of] "Akskeyyadakas," and abhiramaylanır ubile sending away the Brah. Hands (instead of the Mantram Vdje Valje"']: (the latter will say],'Abhiralls Smd" (252) For the purposes of offering arghya (to the departed manes, one) should niake four vessels contaming scented water and sesame seeds, then the water remaining in the Petripitres, vessels known as] the Prélapályaf should be discharged into the vessels containing ob: tations for the depitted mancs) (253) • The class of Manes 6 deceased ancestors to whom the Admdı wwiha Sraddhals offered, le, a Spoddha teremont performed in honour of the Manes pred misary to any fest mesecasion such » marriage etc A ming of Xw'e grass worn on the fourth (ring) Enger, it may also mean two blades of Aus'e gruas used is purifying and ophokltag guide * 1«,"Be ye satisfied $ " We are tatuted I A vessel containing oslaubo for the departed spirit of the father The word Pedte is apped to father Fert; ile meze ng of the elekris - Four vessels should be made, then the water in the first time called Pritapatro ve, the one intended for the lader should be di tided into fous parts those of which thou d be placed in the ibret Path Sessels id tended severaly for the grandi tłge the great graecather and it laster's latber ·46 Yajtawalkya Samhita (after death), offspring, profusion of strength, [fertile] lands physical strength, accomplished sons, superioriy over his caste people, good luck, prosperity, leader- *ship, immunity from disease, fame, freedom írom grief and sorrow, exalted position; wealth, learning, success in the practice of medicine and the use of base metals, kine, goats, lambs, horses; longevity, and all desired-for objects (265--268) Having been treated with oblations, the Pitria Divatás. Vasu, Rudra and A'ditya,] propitiate the departed manes of men.* (269) Propitiated, the departed manes of men confer on them longevity, children, riches, learning, heaven, emancipation, felicity and kingdom. (270) Vinayakat has been stationed by Brahma and Rudra at the head of the Ganas,[both] to obstruct and sustain religious rites. (271) Listen to the characteristics of the person who is troubled by him. He, in a dteam, goes into deep water, sees persons robed in silken raiments and having their hands shaven, rides carnivorous animals, lives in the company of low-caste people, asses and camels. (272-273) While running, he considers tiittiself followed by enemies. He is absent-minded, has fruitless ventures, and becomes depressed without any reason. (274) • The first line of the Cooplet वसुष्टादितिसुताः पितर याहदेवसाः । though omitted in the Beagal Text occurs in the Bombay Editioa. + Name of Ganes's A troep of Demi Gods considered as S'iva's attendants sat uddar the specral superiateadrace el Greer'a + ·I'd farglkya Semhita 47 Possessed by him, a king's son does not come by his kingdom, a maiden (docs not get] a husband, and a woman on the way of becaming a mother, 2 child, (275) A Srolriya (does not get) the dignity of a preceptor: a student, his lessons, a merchant, his profit, and a cults. vator, the firuit of his) tillage (ie, a good crop: (276) He should be duly bathed, as on a sacred day. Qualified Brahmands [lour in number, I should be made tu recite " Sastı" (may it be nell with you) for hird, whose body has been cleansed with the paste of white mustard soaked in clarified butter, whose head has been pasted with samaushadhi (a number of berbs) and sarda. gandha (some fragrant articles), and who has been scated on a Bhadrás'ana (377378) [One should) throw (a little of the compound] carth, (brought respectively from) the place where a horse is kept, from where an elephant is housed, from an ant-hill, from the confluence of rivers and from a fake; rochona, scented articles, and guggula, t-into the waters, brought from a lahe in four pitchers of one colour Then Bhadrås'anam should be placed on a red hull skın † (279-280) "I sprinkle thee with the water brought from a hundred currents, sanctified by the Rishis, and the . A kind of yellow figment called Gorochaos + A particulac fragrant gum . The passage 18 elliptical It explaias Bkadrds'anam mentioned in the preceding s'dota as Four pitchers Elled with water bedectad with mango leares pasted with sandal and covered with garlandı and new cloths should be placed on the four sides of the altar Then five sorts of powders of five colours should be placed on it Then a red bull skin should be spread over it. And above at an awang of whito cloth should be placed ·48 juuskya Samhita. 61 I Thousand-Eyed King of the Celestials (Indra); may those sanctifying waters purily thee* (281) "May Varuna, the Lord of the Fırmament, Súryya (Sun-God), Vpihaspati, Indra, Väyu (Wind-God), and the Seven Rishist grant thee lordly powers (282) "May the Water always remove the ill-luck (that resides in) thy hairs, the parting line of thy hairs iseemanta), head, forehead, the tko ears, and the tuo eyes "# (283) [Then,] taking up with his left hand Kus'a-blades, [the priest) should offer oblations of mustard oil in a ladle, made of Udumvara tree, on the head of the person thus bathed, (reciting the Mantrams]."Muta, Somma, S'ala, Katangkata, Kushmanda, and Rája.. putra" (all] supplemented by "Swaha" (284-285) Having spread Kus'a.grass on all sides, he should offer (oblations of food to the Deities,Indra, etc,) on the crossing of four roads, (lighted] by the Sun, with the "Bals." Mantrams, (reciting] the names of the Deities] coupled with "Namas" (obeisance) $ (286) Boiled rice, a sweetmeat made of ground sesamom and sugar, boiled fish and ran fish, such like two sorts of meat (ie, rak and cooked), variegated flowers, . With this Mantram, ablution should be performed with the water of the Arst pitcher + The word in the Text is Soplarshi The Seven Sages,–Varichi, Atr, Angiras, Pulastya, Palaba, Krata and Vag'ishtha With these three dlantrams, the presiding prest should poar the contents of the East three pitchers and the should sprinkle the per. former with tbe water of the fourth, The passage requires a stile elucidanon --The sacrificer should himself prepare charu, food Then, reciting the Mantrams, such 28, "Om, Indroya namas" and so forth, be should offer the food to lado, Agni, Yame Nirbriti, Vargne Vaya, Soma, Inana Brahmi, and Ananta ·Vajavalkyu Siemhild Weet scents, three sorts of wine, radisht, purika, ſa kind of cake), pupa la preparation of wheat fried with Clanfied butter), similarly garlands made of the frusts of Ricinus Communis, boiled rice mixed with curd, thicken. ed milk, treacle, cakes with Modaka,*--having collected all these in one vessel, he should offer them), and, after wards heeping bis forehead on the earth he should sit before imvika, the mother of Vinayaka [Then, J offering her argkya and handful Durva-grass blades, sesame seeds and flowers, [te should pray) (287–290) " thou endued with lordly powers, give me beauty, fame and good luck grant me sons and riches and confer on me all desired for objects" (191) Thereupon putting on a white clotlı, adorned with white garlands and being rubbed with white scented powders, [he] should feed the Bráhmands and give to pieces of cloth to the preceptor (292) Having, thus, worshipped Vinayaka and the Grahas (Planets) duly, ont attains to the fruits of his actions and most excellent prosperity (293) Having, thus, adored, always (o e, daily), (and) offered gold and silver ornaments to Aditya, Kartikeya and the lord of Alah&gands, one acquires Siddhi (emancipation) (294) Desirous of riches, peace, rain, longevity and nourish. ment, one should perform the Graha-Yazria (adoration of the Planets), or for exorcising the enemies (295) The Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu are known as the Grahas or Planets (296) * A compound of certain powdered medicinal deugs duly dressed #bute.sistan Alan 7 ·50 P'ljnawolkya Samhita . [The images of the) Grahas should be made in order, fone, cach,) from copper, crystal, red sandal; two, from gold, (and one, cach,) from silver, iron, Icad and bell. metal (297) They should be painted on a canvass in their respec. tive colours, or in a mandala (mystic diagram) with sccnted powders; then clothes and flowers of their respective colours are to be offered. (198! Scents, armlets, incense and gum resin should be given. Each deity (being adored with a different] Mantram, charms (sacrificial food) should be prepared. (299). The same number lie., nine,) of Mantras (such Rs),-Akrishnénalmam, dévas, Agnimurdhd ditas Kokul, Udoudkyshme, Vrihaspatisiyadarkga, Annstparisrnia's Skannoderis, Kandal, Ketum Krinom, should be recited in order.t (300-301) Arkas, (Sun-plant), Palás'a, Khadira, Apamärga, Pippola, Udumvara, Shami, Durvi (grass), and Kus'a, are, in order, the sacrificial fuels (of the Ninc Planets. (302) With cach (class of] Samidh,---suaked with honey, clarified butter, curd, or thickened miki, oblations, either one hundred and cight, or tirenty-eight (in number), should be offered (303) A wise man should offer to the Brdhmands, for cat. ing (in honour of] the Grakas, respectively cakes made of • The Bombay Edition makes a t'lole with one ltat, Tbe making of the images of the Grskas, has been described at length in the Watsys. Puranam and Drus.Purinam, + These nine alantras shonld be recated in honour of the Nine Planets. Jostead of Kramat ia the Borcal reading, the Bombay Edition reads apsia the last coupist.

·Vajta Alkya Samheid 51 1 treacle, Payasam, Havishgam, Shasthtka, cahe mixed with thikened milk, that mixed with curd, clarified butter, powdered sesame seeds, meat and various other edibles; or whatever is secured by him, according to his might, should be offered) duly with rever. ence (304-305) A dhenu (a low that yields milk,) conchshell, a bull, gold, cloth, a (white) horse, a black cow, weapons made of iron, and a goat, -are, in order, the sacrificial presents [laid down for the adoration of the Planets) (306) One should, with care, adore, at that time, the (particular) Planet that is offended with him This boon was conferred by Brahma (on the Planets) -"Adored, you will, also, worship them, re, the sacrificers) " (307) The rise and decline of kings and the creation and destruction of the universe are under the influence of the Planets, so they are known as the most adored (308) A king should be endued with great energy, munificent,* grateful, given to the service of the aged, humble, virtuous,t born in a good family, truthful, pure, up and doing, well read in the Dharma-S'ástrás, t largeminded, devoid of a fault finding spirit, virtuous, shorn of vices, (such as gambling, etc ) learned, heroic, capable * The word in the Text 13 Sthulalakshyas The Bombay Text has explained it 43 vahkpradds te monificent It may also mean learded, wise, conpetent to recollect both benefits and injuries" Or it may mean "experienced " t The Text is Sattaasamparna literally 'ctuous,' particularly it means " who does not deviate from justice cren under the pressure of difficulty" There is a difference in reading dhritman (intelligent) or 31sda, €, ose who has trastered the Dharma > Astra ·52 Yagian all; a Samhita and of heeping secrets, capable of hiding his own shorta comings well versed in logic polity Várlá (economics), and Trayi (three [Vedâs}) * (309-311) He should make his ministers, (of persons who are] wise, born in good families (te, of those who are hereditary ministers) grave pure With them, or with the Brahmanas and, afterwards, with himself [he should) deliberate the affairs of the State (312) He should make his priest, (of a person) who knows how to propitiate the Planets, is sell-grounded in the Sastras, born in a good family, well versed in the theory of polity and in the nites of peace-making as laid down in the Atharzan (313) He should appoint a few Brâkmanås for performing the rites laid down) in the Sruti and Smepiti, and celebrate various sacrifices with proluse sacrificial presents (314) He should offer unto the Vipras various objects of enjoyments and riches What is given to a Vipra, becomes an unending treasure to kings (375) It is said (that an oblation offered to) a Vipra fire, us (more) punlying than, and superior to those rites (Rájasiya elc) performed near fire for in it there is no defect no destruction of animals, and no penance (316) (He) should try to acquire by für meins, objects not acquired and heep carefully the acquired oncs multiply the protected ones according to the onus of political economy and chstribute the surplus wealth amongst worthy persons (317) When making any gift of land or making any permanent arrangement he should hue the terms com • The and all the subsequent slot is describe the accomplishments and dut e of a king Th Section 13 called 'Aadharmakaretra ·54 Yájiazalkya Samhita. the [One) should not kill him who says "I am yours," a cunuch, one who is disarmed, one who is engaged in an encounter with another, one who has beaten a retreat from the field, nor should one lay his hands upon visitors and others (i.l., the musicians, etc.). (326) Having performed the work of protection ar.d risen up carly in the morning, he should himself look after the work of collection and disbursement; then, looking after the work of litigation, he should bathe and take his meal at case. (3271 (He should, then,] deposit in the treasury all the gold brought in by persons engaged in the work, and, then, sce the secret emissaries and the envoys (sent by other kings) along with his ministers and dismiss them. (318) Thereafter fie should either enjoy himself [his] leisure, or surrounded by [his] ministers. Then inspecting the army, he should, with the commanders, con. cert (measures for their improvement.) (329) Then having finished his evening adoration, he should listen to the secret report of the confidential spies. [He should), then, enjoy singing and dancing, take his meal and study the Védás. (330) He should go to sleep with the sound of bugles, and arise similarly; and should deliberate mentally about the S'ástras (scriptural injunctions) and all his duties. (331) Then, with respectful welcome, he should despatch emissaries to his tributary chiels and other kings. Then, showered with blessings by the Ritwıkás, the priest and the preceptor, he should see the astrologers and physi. cians, and conſer on the Srotriyas kine, gold, lands, maidens, and articles necessary for domestic use and liousehold comforts (332–333) ·Yljnowpikya Samhits 55 A king should be forgiving to the Bråkmands and simple to the objects of love, wrathful to the enemies and be like a father to the servants and subjects (334) By protecting the subjects} righteously, ſa kong) Teaps the 'sixth part of their virtue --for the protection of subjects a superior to all forms of gift (333) He should protect subjects oppressed by theats, thieves, wicked people, robbers and specially the Kayasthas (336) A king gets a moiety of the sin committed by un. protected subjects, since he receives a revenue from them [for the purposes of protection] (337) Learning through secret emissaries the movements of those who are in charge of administration, a king should honor the good (officers) and punish the wicked (ones) (338) Having deprived the bribe-takers of their posses. sions, he should banish them, and should, always, settle the Srotriyas with honour, gifts and good treatment (339) A king, who multiplies his treasury by unfair (taxa. tion) from the kingdom, is 18 no time, shorn of prosperity and meets with destruction along with his own people (340) The fire, engende by the grief (consequent on) the oppression of subjects, does not return without consuming the family, prosperity and vital airs of the king (341) By bringing another 3 kingdom under his subjection, a king reaps the same virtuę which he does by protecting his own kingdom (342) When (a foreign kingdom) is brought under subjec.

·56 Vijhatallyn Samhita tion he should observe the conduct, 125 and family prac. tices obtaining in the same hingdom (343) Secret counsel is the root of a kingdom, therefore, he should keep his counsel close, so that others may not get a scent of an action till its consummation, (te, the final result) (341) Kings in the neighbourhood, those {residing] be. yond that, and thosc (living in the territories] after that, [should be considered severally) as enemies, friends and Udásínás (unconcerned) Ascertaining the movements of these circles (of kings), (he should us in them over by adopting,] in order, conciliatzory and other (measures ) (345) The expedients---conciliation, giſts, dissension and punishment,—when duly applied, yield success Punishment [should, always, be adopted) when thicre is no other means to follos (346) [A hing] should duly apply the (sıxfold) gunas or modes of policy, vis, treaty, hostilities, attach, maintain. ing a post against an enemy, forming or secking alliance and double dealing * (347) He should, then, start [for conquering] a foreiga kingdom, when it is prosperous with corns, the enemy is weak, and his oun animals and soldiers are in most cx. cellent state (348) The success of a work lies (both) in daivamt (divine grace) and manliness, of them manliness of a pristine birth is manifested in datan: (319) 1 • The word in the Text drasekrokeram Accord De to some It means double-dealing of dupl city' keeping apparently intendly telat ops with the enemy According to others, it means d vid ng one. atay and encountering a super or enemy is detachmeatt han sting the enemy by attacking them in all bands + 11 11 sonetimes translated as Destiny ·Yazhdualkya Senhild 57 and some, Some [say that success originates) from divine grace, some, from nature some, from time from manliness But those, who are of clever under standing, desire fruits in the union of all these (350) As there can be no movement of a car with (only] one whcel [even) so daivam does not succeed without maaliness (351) Since the acquisition of friends is superior to that of gold and land therefore one should endeavour to secure a compact and steadlastly observe it (352) A qualified) hing minister, subjects fort treasury, sceptre * and friends are mentioned as the seven limbs (component parts) of a kingdom (353) Having obtained such (a kingdom), the king should hold out the rod of justice to the picked Formerly virtue was made by Brahma in the shape of punish ment (354) It is incapable of being righteously administered by an avaricious person of weak understanding, [but at can be so administered] by a truthful pure and intelle gent (person), who has good helpmates (355) When dulyt administered it delights all the universe consisting of the celestials asurás and the human race, otherwise it fills them with compunction (356) Improper administration of punishment leads to the destruction of the attainment of the celestial and other regions and of fame Whereas proper ad The word in the Text dandans Some esplain it as the fourtald 4 + + en et sa i ? the elephant the horse the car and the foo solders | The word a thr Text is ke S&sfranc 3ccording to scrip 2011 S S ·55 Yupia calkya Samhita ministration of punishment secures (the acquisition off the celestial region, fimc and victory (357) Whether a brother, 2 son ?prcccptor, a father in 11, or a maternal unclc-nonc, con escape from the punish. nient of the hing, if he deviates from [the performance of] lus own dutics (358) The hing, who punishes those who descrve punish ment and kills those who deserie death, reaps the fruits of sacrifices well performed with a thousind sacrificia! presente (359) Having thus meditated upon the courses of [lan) the the fruits of a sacrifice, the king should, [lıımself,} daily look after the separate administration of justice, cncircled by the members (of his court) (360) Having duly punished [men of lus own] family, caste, dission and class, and the subjccts* the hing should place them in the (right) path (361) An atom of dust which is seen moving} in n sunbeam through the lattice, is called trasarénu Eglit trasarenus mule one lıkshi, three lalshas one raja. sarshapa, three rajas arshapas, one gour a these one madhja , three of these, one krishmala, five of these, one mashe and sixteen of these, one A palan is said to consist of four or five suzarnis {The above is the standard of gold ] Two Irishnalas mike one 1 upyamasha and sixteen, one dharanan (362-364) With ten dharanás one shatamana or palam (15 formed] Four suvarnas make one nishka [This is the standard of silver] SIY of 512zarna but here it • The ord i terally means, people of the country Telers to the people in general ·Ydjiawalkya Samhita 59 Copper, weighing a karsha (a weight of gold or silver equal to sixteen máshás), [makes] a panas (365) Eighty thousand panes is the penalty of uttansáliasas,* half of it, madhyama (2 e, second class), and half of the latter, adhama (ie, third class or the lowest form) (366) [There are various forms of] punishment, such as, saying "fie," using harsh words imposing fine, and corn poral punishment or death One, or all of these, should be dealt out to a culprit (367) Knowing [the nature of the crime, country, time, strength, deed and health, (the king) should mete out punishinent unto a culprit (368) Thus ends the First Chaptor treating of A'chára in the Dharma S'ástra of Yaziawalkya * The highest of the pecuniary punishaents a fine of 1,000, OF, according to some, 80 000 panas ·CHAPTER 13. (LAWS AND REGULATIONS IN GENERAL ] ALONG with the learned Brahmanis, the king, shorn of anger and avarice, should look after law-sults according to the Codes of Law (1) The king should appoint, as his courtiers, (persons) possessed of Vedic knowledge, conversant with the lalts of morality, truthful and impartial towards friends and foes (21 A Brahmana, knowing all forms of religious duties, should be appointed (as an administrator of justice) along with those members, if the king is unable, for some (pressing) cause, to look after the law-suits (himself (3) The members, -f they, out of resentment, lust, or dread trangress the laws-should be punished severally with double the penalty of the person defeated in the law-sust (4) If oppressed by enemies with means transgressing the law and the established usage, [a person) applies to the king,* it will form the subject matter of a law-suit, (5) What is said by the complainant should be written before the defendant and be marked with the name of) the year, month, fortnight, day, name and caste [of the parties] † (6) • The word in the Text 13 Rajne, Itterally, 'to a king, but it, also implies here 'to any officer in charge of the administration of justice + The following should never constitute the subject matter of a law suit, (1) out, aprasiddha, ti8, something ncommon, as, he has taken my flower formed in the sky and does not returnst () nırdtada, ois, frivolously vexatious such as, such a person works in the light of my lamp. (3) murarthe, if, some thing incomprehensible. (9) ·Yajiawall ya Sanhita. Before the complainant, should be written the reply [of the defendant, after he has] heard the purport [of the complaint]; then the complainant should immediately write down the evidence in favour of his petition). (7) If [the evidencc] is conclusive, he gains the case ; otherwise the result is adverse. In cases [about moneylending, etc.,), the legal procedure is pointed out as baving four feet (ie, four stages).* (8) [RXCEPTIONAL REGULATIONS) Without having acquitted himself of the charge, [a defendant) should not bring a counter charge against him (i.e., the complainant), even when a charge is brought against him by another , t (nor should he] contradict his statement. (9) riskprayojana, cis, useless, as, such a person reads in our quarter. (5) esådhya, tiz, impossible, such as, ke laughed at me. (6) viruddka; as, such person has abused me. • The four pddas or procedures are -The first is bhaskapada, viz , the petition of the complatnant should be written down, as it is, before the defendant, the second is uttarapdida, viz, the reply of the defendant should be written down before the complainant, the third is krydpdda, TIL, the complainant should have the statement of his evidence written down, the fourth is sadhyasıdd'espada, DII, success, of the evidence is proved, otherwise the result 19 adverse. † 1+, A defendant should not bring a counter charge against the complainant till the charge, brought against him by the latter, is ans. wered or that by any other person is properly defended. The following interpretation of this s'loka is given in Midtshard "Another complainant capact bring a charge against the same defendant till the case, sostituted against him by the first plaintif, is over, and the complainant should never contradict his statement both at the time of making his petition and of writing it down before the defendant, ·Vájiiaaaltya Samhita 63 In Lalaka (rc, cases relating to the use of abusive language, vakpärushya, and those about beating, dandaparushya) and sálasz (te, destruction with polpoisoned weapons), (one) can bring a counter charge : bails capable [of paying the fine or the decreed amount] when the case is decided, should be taken from both the parties (10) In the case of} dental [by the defendant, if the claum) as established [by the plaintiff by evidence, the defendant] must pay {to him) the amount (sued for) and to the hing an equal amount (as a penalty), one bring ing a false charge must pay double the annount sued for (as a penalty, to the king] (11) In offences about destruction by poisoned weapons, theft, the use of abusive language, livelihood and imprecation (where delay in the administration of justice may lead to the destruction of life and sealth), and in thase about women (ze, about vilifying a respectable lady or the right of a servant woman),—the defendant must an. swer the charge immediately , elsewhere the granting of time depends upon the wall [o the judges], 50 it is laid down in the Spitis (12) He --who goes about from one country to another, who licks the corner of his mouth whose forehead perspires, whose face becomes discoulored, whose mouth is dried up, whose sords ſalter kho gives vent to many contradictory words, whose words and looks do not please others, who bends buy lips and naturally comes hy disfigurement in vord deed, body and hind,—is described as a wicked person (both in the matter] of complaint and that of giving evidence. (13-15) ·64 Vájñavalkya Sanhits. He: --who, resorting to i grandiloquent speech,* tries to secure the questioned wealth,t who flics away, I who does not speak anything on being summoned [by a judge),-is described in the Smsite as being the weak party and is punishable (16) If witnesses of both the parties are present, those of the plaintiff (should be examined first; [but] if the plaintiff's party be weak, those of the other sidell [should get the precedence]. (17) If any complaint with a nager (ic, if I am defeated, I shall pay such a sum), is laid, the king should punish the defeated person with a penalty of fine, [to be paid] to the hing, and the amount [of the wager), [to the suc. cessful] party. (18) Having refuted the fraud, f the hing should unite his judgment with the true fact Even a true fact nhen not" • The word is the Text is Stalantri, literally, depending on one's own self, but, here, it means 'one who without giving any evidence, in support of his contention, tries to gain it by a grandiloquent speech' + The property belonging to a person of an infenor caste not acknowledged by him as his own Literally, 'going awas quickly' but here it merns who facs away when any charge is brought against him in a Law Court Tre, then sammoned by a Judge he appeurs before him to ans. wer a charge The procedure is, that alter hearing of the substance of the plaint the deposition of the defendant should be taken down before the plaintiff Then the plaintiff should produce bus witnesses But a doubt may arise whether the plaintiff should produce witnesses in support of his complaint after the defendant has given his reply supported by endence or only after he has merely Ried his statement To remove this doubt the author of the Smriti has introdued this verse Tre, Having determined the true fact from the deposition and evidence of the deſerdan! We have ghen the literal translation in the body ·Ya hawalkya Sanluid 65 apported by evidence, becomes vitiated in a legal procedure (19) [lf a defendant) denies (the possession of all the, Articlçs) mentioned in the plaint), and if one is proved to be in (his] possession, he must be compelled by the king. to surrender (all the test], but what is not mentioned m the [onginal] plaint should never be admitted * (20) If there is a conflict between two legal points, equity should supersede 1711 The rule is that # Religious Code is superior to a Legal Code (21) ll'otten document, Jau ful possession and witnesses are described as the evidences (of a case); in th- ab sence of even one of those, a donya (disine test or ordeal) is spoken of (as an evidence) (22) In all law-suits [about monetary transactions where the cases of both the parties have been proved), the delendant must be made to gain the cascat in cases of] mortgage, acquisition by gift or purchase, the first party must gain the case (23) > * The klas ir elliptical The purport * -upporting & WA makes a complasat that such and such a petion has taken from hima fifteen gold cont ty silver cotos and two pieces of clothe art the down fondant in reply dening the charge absoletely fit u proved that the dishe fendast has in this posgescion ered a secle orucle amongst thone met tioned in the piant, he will be compelled to surreader allibe rent, or what is er, avalent to the same thing of pay their full value in cash. Bot Il mter the 4* prored the complainant mom10713 au tnore articles beyed those metaal in the origual plaist, bis petitiva mast not be optertained + Supparing a Casa comet up where the plant #say, "A has bor ! rowed fle i from me" The defendant A in reply sayt - Yes, I borrowed the atmount, bal I have had it back fa such a sex, where the statements of both the parties are proved, the defendiat must gute : A mortaged bus baise fint to B and then to C, be it wasble U radu, durt 8 su me EC POLJSK35 of tht beux, The 9 ·66 Yájíazalkya Sathild. The right [of a person) to a land (immovable pro. perty), when he [the owner), seeing his property cocroached by another, does not question,** extends orer twenty years ; [the right in such a case] for movable property is limited to) ten years. (24) (But these limitations, of twenty and ten years (respectively), do not hold good in cases of] mortgaged articles or properties, boundaries, upanrkshepa (articles deposited in trust with the names and numbers specified), properties of the invalid and minor, upanidhi (a sealed bos, kept in trust without mentioning its contents), land. revenue, and the properties of women and Srotriya Brahmanis (25) [An administrator of justice] should make the person, shooses the mortgaged property, etc. (ie., those mentioned above, against the knowledge of the on ner), return the same to its [rightful owner and pay, as penalty, to the king the same amount or what is con. sonant to his position. (26) A'gama (acquisition by purchase or gift) [is a claim] superior to [that of] possession, but not to that of] hereditary possession ; but even a lawful acquisition by purchase or gift is not a strong claim if there is no Eproof ol] possession † (27) mortgage, first to B and then to C, is proved B most be given posset- Mon of the house Simlarly in matters of gift and purchase ve, Does not take any legal steps to recover it. + The law is this - In the case of the first oweet the proof at purchase or acquisition as gift is the strongest indence for establishing hu claim; in the case of a bereditary owner of the fourth degree, the proof of possession is the strongest evidenst. Bet in the case of coe, who inhents it from this father or graedfather, the acquisition by pure chase or gift must be supported by pouSeSSIOR ·Vajrawalkya Sanhita. If any suit is brought against a person who has acquired (a property] by purchase or by receiving it as a gift, he must recover it (by proving his ágame or acquisition), but not so in the case of his son or grandson; in the latter} case the proof of possession is stronger. (28) [If the fitst owner), being sued for, dies, his succes. sor must recover it [by proving the lawful acquisition by purchase or gilt]; there lawful possession is no instrument for evidence of his right) unless it is supported by ágame. (29) IE ágana or lawful acquisition is (proved) valid, lawful possession becomes an evidence; but if ágana is not [proved) valid, possession does not form an evidence. (30) In legal procedure for men Pugás (unions or copora. tions of citizens or villagers) appointed by the king, S'rénagis (corporate bodies), and friends and relatives (Kuldne), are considered superior or competent in order (of precedence).* (31) [But the king) can reverse the judgments, delivered through force or lear, those [in cases, instituted by} women, conducted in the night, in close doors and outside the village,--and those decided by enemies (32) A law-suit, (instituted] by a drunkard, an insane person, a diseased person, one addicted to gambling, a * For an appeal of a law suit, decided by a Vion of one's ovo people, the appellant should approach the Union of the Catrzens or Villagers; for a second appeal, be should approach the Union of the Citizens oe Villagers appointed by the Kieg These Voicot are some Nog loke Law Courts. A man shoal approach in order, the Higher Coast for tbe dersion of bss law sant and the judgment of the Higher Court is final But even the judg theot of the Highest Court can be quagbed by the Kirc in Cats Beato Aed ja tbe subsequcal Cosplet, 1 ·.65 PajarolkyaSemkitd. 1 boy, one under the influence of fear, etc, * aod one instituted by a person having no personal connection, is not maintainable. (33) When any: lost valuable article is obtaincd (in a brothel, etc.,) it should be given by the king to its owner [if he can, by pointing out distinctive marks, establish his claim); but he, who presses his claim without [point. ing out any] distinctive marks, desercs punishment equal (to the value of) the article (in question). (34) If the king cornes by any [hidden] treasure, he must give half of it to a Brikmana But, then, again, (when] a learned Bril.mant [ha ens to find out any.) the whole (treasure) should to him, for be is the lord of all (35) If any other inferior caste comes by a [hidden treasure], the king tahes one sixth of it; [il, however,] without informing the king of its acquisition, he attempts to appropriate himself [the whole), he should be punished and [the treasure) confiscated (36) When an article, słolen by a thief, [is recovered), it should be given by the hing to the person [to whom it belongs), if he does not give it, he is visited by the sin of [committing theits} (37) [LAWS RELATING TO LOANS ] IN a loan on mortgage the interest, every month, is one eightieth part [of the capital], on other loans the interest is to run at two, three, four and five per cent, in order of the castes (taking such loans} + (38) [Persons] going to a dreary forest, (for carrying on trade, must pay} ten per cent, (as interest] : persons * Such as, one sostituted by a person who has rebelled against the esty tie, if a Brdhmana takes One Hundred Rupees as loan be shall bers to pay taterest at two per cent, and so on ·Yajnazalkya Sondria going to the sea shall pay tsenti per cent but all castes should pay to all castes interest at the ratio of [these] respective (castes) (39) A young one (should be given as Interest, 10 case of a loan) of female animals (15 cm) [the interest on loans) of liquid substances (such a clarified better, oil etc ) should be eight to ans (on loans of} cloth grams and gold the interest should be) four three and two times according to the Smritis* (40) One must try to realize (by any means} the money obtained by another from bin either as a loan or by any unfair means le must not be remonstrated with by the king 11 [the debtor ) being pressed to pay back the monet] goes to the hing (for a remedy], he must be punished and made to return the money (41) A debto (when sued for by a number of creditors of the same caste) must be made to repay the money to the creditors in order of ti e date of taking such loans] [but when the cred Hors are of different castes ] the king after having [first] paid the Bréhrana [ıs to return the balance) to the other castes (42) A debtor is to be pun shed by the hing (with a fine of) ten per cent [of the amount realized The creditor, for having obtamed (his monezi should pay the king five per cent [of the amount received] † (43) time * Inths Couplet law sla a doro about the hghest apogat of eter est that can be taken on loans stand og udga dwth interest for a long For ezamil- A takes a five years old fou froth B as load on con dtoa that he s tu retorn soch a com A maabot repay the loan and B out of courtesy does pot derdaad the interest When A returns the logo he dust give a calf or its value as interest and not more Some cupla a it as the teath and twucth part of the amount realized ·70 Ydjhazalkya Samhita. For (the satisfaction of his] debt, one, of an inferior caste, when his resources are exhausted, should be made to work [for his creditor]; if a Brahmaņa grows poor, he should he made to repay [his debt] gradually as his mcans permit. (44) If a creditor, for the multiplication of his own money, docs not take it when offered (back, by the debtor; and if the latter} deposits it with an umpire, interest ceases from that date. (45) Any debt, contracted in a joint.family for the maintenance of the members (thereof, should be repaid by the head of the family); on his death or on his departure to a foreign country, the members who inherit the property must repay it. (46) A woman (is not bound to repay the debt] contracted by her husband or her sons; a father is not to pay the debt) contracted by the son, nor a husband that con. tracted by the wife cxcept wien it is made for the maintenance of the family. (47) A son is not to pay the debt, even though hereditary, if it is contracted for the purpose of drinking, debauchery or gambling, or if it is the residue of a fine or duty unrequited, or any thing idly promised. (48) The debt, [contracted] by the wives of milkmen, wine-sellers, actors, washermen and hunters, should be liquidated their husbands, for their livelihood depends upon them (ie, upon the earnings of their wives). (49). A debt which she has promised to repay, that which she has contracted along with her husband, and what she has done herself, must be repaid by a svoman; nothing else a woman is bound to repay. (50). If the father or the grandfather be long absent in a distant country, be dead, or is suffering from an in-.

·Yajiawalkya Sauhti curable disease, the debt (contracted by either) must be repaid by the son or the grandson, in case of denial, (the claim must be established} by evidence (51) One who inherits the property must repay the debt, similarly (re, in the absence of the former), the taker of the [debtor's] wiſc (Yoshitgrdha),t then the son, who, although qualified to inberst his father's property, does not do so, and, in the case of one who has no son, the person who inherits his property, (must pay his debt 31 (52) Or brothers, the husband and wife, the father and son--none, can become a surety, give or take loans, or appear as a witness, according to the law, (without the consent of others, so long] the property 19 undivided (53) Surety is sanctioned in darsana (presentation) Here it refers to a 300, who by bus fatters will interits the pro perty, even when other sons exist, Colebrooke has trasslated this portion of the Text as,' But not the son whose (father's) assets are beld by apotber' Tbc Text would, then, be putrendkamydsritadraryas There are three classes of Yorkitsedha () One who marties a Tirgia widow. (a) the person to whora obe s maried and youthful wife Jurrenders herselt under pressure, (3) the person to whom a womza, rich and mother of children goes Such a person, ia the absence of sos 10 berlling the properts, must repay the debt, contracted by the woman's former besband. Repolation 14, also, laid down about the trpayment of debt, it bost be paid by the creditor bimesel,io bis absence by tis son or praod. $on, If the creditor has no isspe the debt gost be repaid to the person ko inberts bis property The first lura of surety 13 whed a peter cagegen A 209ET for Meothers appena: In the Court ·Yajnauallz'a Samhita. pratyaya (creating confidence)," and 'dina (giving) + The first two surcties, if their statements prove false, must be compelled to repay the money, [but not their sons (or their heirs), in case of their demisc); as regards the other (ie, one who undertakes to repay the money himself), if it is not realized from the party, even his sons (are to repay the money] after his demise. (54) If after the death of the surety, rho promises to present the party when required, or after that of the surety who creates confidence by a statement, their sons do not repay the money (advanced to the party on the assurance of their fatlier), the latter will not be visited by any sin (55) If many persons (after having determined their respective shares), stand as sureties, they shall have to sepay the money according to the extent of their respecrive shares In the case of joint suretics, tlac will of the capitalist prevails (re, he may realize whatever moncy be likes from any party.) (56) A debtor must return double the amount that the surety publicly pays to the capitalist (on dcbtor's behalf] (57) In the case of female animals, (a female animal with] a calf, threefold grain, fourfold cloth, cight. fold liquid substances, are said to be given to the surety) i (58) . The second form of surely us when a person creates confidence, in the party giving the loss, by saving 'He is a very trustworthy peessa, you may accomodate him with the four + The third form of surety is when a person endertaker to srpay the money himself if the party, for whoen de stia sursty, lalls to do .. The Tent is elliptical and requires d'acidaboo To person, card. lopsattty lor asolber ebo takes the baad cow, the debter mail fire ·Panauallya Sathherd It the money, [zdvanced on the mortgage of an article,] becomes doublc, [with the interest accrued,) and the mortgaged article is not released, it is lost (1 €, the night of the original owner is forfeited) time (re, the expiration of the period of contract) vitiates (ze, deprives the owner of) [his right] [over the article mortgaged on the condition of being released at a fixed timc That of which the fruit is enjoyed, (such as land, etc.) is never forlerted (59) No mterest [is to be charged] on a mortgaged article) that should not be made known of, being used, or con a mortgaged article rendered useless by continued #st), or clse it must be returned intact,* if it is destroyed, (its value) must be made good, excepting (only) when it so 'happens by accident or when it is destroyed by the powers that be (60) Taking establishes (the acceptance of a) mortgaged article, even if kept (with proper care, a mortgaged article] suliers depreciation f other articles must be mortgaged or the capitalist must be paid a portion of his due (61) If any mortgage is ctecuted, (confiding in the] character of the mortgagec ] the capital must be paid with interest. (The mortgagee] should pay double the to the sarety a cow w th a call smilarly in the case of gra a loang tw ce the quant ty should be g ven to the case of cloth four times the goant ty and in the case of os clar fied butter eight times the quantity, should be given to the surety * Some interpret the partion from another standpoint, and thest version of the read ng runs thos-No interest is to be charged on a useful art che kept in mortgage went is made useless by the mortgagee 1. If the value of the articles does not cover the capital and the interest 10 ·74 Víjfiau alkya Sanhita amount, if any article is mortgaged under an agree ment * (62) [If the debtor) comes (with capital and interest), the mortgaged article must be released [by the creditor), or else [lus conduct] will be [one of theft, (ie, he will be punished like a thief) If the money -lender is (himselff absent, [the debtor] is to pay the money to this trusted agent and bring the mortgaged article (63) The then value of the article being settled, it must remain there, [in the possession of the creditor,) without any further accumulation of interest In the absence of a debtor, (the creditor] can sell the article keeping a witness + (641 When the amount of loan, (gisen thout any mortgage,] is doubled (with the interest due), and at that time [a plot of land under cultivation) is mortgaged again [in satisfaction of the loan], the mortgaged • The Text requires elucidation Il a debtor, knowing a creditor" to be of good character mortgages with him a valuable article for a lar lesser amoent than its proper value he is entitled to release the article by paying the capital and interest, and it shall never be forfeited. If at the time of the mortgage there is any contract between the parties, the mort gagor shall release the article by paying double the interest + A full elucidaton of the Text is thiq-The first line explains what A debtor should do if the creditor or his daly constituted agent is not present to receive money from the former or if he wishes to liqu date his debt by sellog the mortgaged article. Under these circumstances the value of the article at that time should be determined and it most remain in the possession of the creditor bot no further accumulation of soterest fron that time will be allowed The second lioc describes the duty of the creditor when the captal RIVEN as a loan on the mortgage of an article, os doubled with the Interest accumulated thereon but the debtor is absent. The creditor under these circumstances is empowered to sell the article before a proper witness, who will afterwards when the debtor demands the article attest to the amount received by the creditor from the sale of tbe article ·Yågnewallya Samhita 75 property may be released if double the amount comes {to the mortgageel from the produce* (65) [LAWS RELATING TO DEPOSITS) WHATEVER article, contained 10 a box, is made over, without giving any description [of its nature), to another's hands that article is called Oupanidhikam (deposit), (and) it must be returned as such (66) But it must not be returned if it is carried away by the Ling, [lost) by an accident, or [stolen by) a thier But if there is loss of the deposited article) after it is being asked for by the depositor and not returned [by the person with whom it is deposited), the latter must be compelled to make good (the value of the article] and pay a fine equal to that amount (67) By By converting the deposit) into his means of livelihood (ie, if he uses it of his own accord or makes money by trading on it) [the person with whom the deposit is made ) must be punished and compelled to return it with the increase (made on it) ,t the same law holds good in the case of yachita (te raiments, ornaments, etc, brought from another for use on the occasions of wedding etc) ahita (se a deposit, . If say loan is given w thout any mortgage and the cap tal with the laterest thereon doubles itself and the debtor mortgages to the cred tor any land under cultivat on the former can release the property when bis debt is paid off from the produce thereof JE there is no such contract between the parties as If there is greater produce the cred for us to reap the benefit and if less he is to suffer loss then the mortgaged property will be released when double the amount is realized from the produce and not otherwise # If the person wth whom a depost is made wllally coarerts it to hs personal use he must pay a monthly interest of fire per cent it he uses it for trad ng putpost he must Istuso it with the add tonal proat made by its use ·76 Yajhexaikya Sanlita. deposited again with another); nyasa (i.e., an article which after being shown to the head of the family, is deposited with 2 member thereof); and nikshepa (ién a deposit made directly with anothee). (68) (THE LAW OB EVIDENCE) THREE persons, at the lowest, must be cited as wit. nesses,-persons given to the practice of austerities, charitable, born in respectable families, truthful, prefera ring religion, simple, having children, possessed of wealth, [and, if possible,) of the same lineage (jati) and caste (Varna). Lay sanctions (also) (the production, as. witnesses, of persons belonging to] all (the orders] in (the cases of] all (the castes when those of the same caste are not available.] (69–70) Elderly S'rotriyas, (persons well-read in the Vedas), aged ascetics, religious recluses, and others (i.c, those of similar nature), are not to be cited as witnesses by virtue of a (Scriptural] Text; but no reason (thereof] is given. (71) Women, old men, boys, gamblers, drunkards, mad men, persons defamed, actors or heretios, forgerers, deformed persons, outcastes, friends, persons having some connection with the subject matter of the suit, persons who are belping in the case, enemies, thieves, reckless individuals, vicious persons, those forsaken by friends, and (such others) are not to be [producd as] witnesses. (72-73) Even one virtuous man may be (produced as] a sitness, if he is approved of by both the parties.* (74) Cases are ciled in the Commentary where every body, even those who have beon derlared soft in the preceding Couplet, may be cited as a witness, such as, abduction, use of abusive language, beating, thelt. and administration of poison ·Yajševalkya Samhitt. 77 The plaintiff should make the witnesses, collected near the defendant, hear." The witness, who speaks an untruth, goes to all the regions (reserved] for perpetrators of heinous crimes, as well as those for the incendiaries and the murderers of wonca and childres. (75-76) "Know, all that little virtue, which you acquired in a hundred births, to be his, whom you falsely attempt to defeat” (77) If any person does not give evidence about a loan, he must be compelled, by the king, to pay all, [both the capital and interest,] on the forty-sixth day; [and the king shall take] the tenth part of the money (rcalized]. (78) That wretch of a man, who, knosting all, does not give evidence, is visited by the sin and punishment of a false witness (79) [lf witnesses are produced by] both the parties, the statement leaning on the majority [is admitted as evi. dence]; if equal number (of satnesses are produced, the statement) of accomplished persons lis accepted] ; if {witnesses of} both the parties are equally accomplished. (the statement of} those superior in accomplishments (15 heid supreme (80) He, whose (written) statement the witnesses speak of as true, becomes successful (te, wins the case). If they speak otherwise, his defeat is certain. (81) If {a few] witnesses give [the same] evidence, and other more accomplished persons (ie, witnesses) be. longing to one's own party or the against party), or twice the number of former witnesses, 1 1, many more witnesses], make a contradictory statement, the former witnesses will be regarded as false ones. (83) ·Yáznavalkya Samhitd. 7 Every such false witness must be punished separaıcıy with double the penalty of the person defeated in the suit. Law lays down banishment (as the penalty) for a Brahmaņa (giving false evidence) (83). He, -uho, having been made to hear (the vow for giving] cvidence, influenced by fear or by: avarice, denies it to others.--shall be punished with a penalty eight times more than that [of the accused). A Brahmana is to be banished (84) A nitaess may prevaricate in the instance of a reli. gious student, if he is to be sentenced to death; for purifying himself (for the sin committed for this prevari. cation), a Brikmana should offer Saraswata Charu (an oblation of rice, barley and pulse boiled) (85) (LAWS RELATING TO WRITTEN DOCUMENT ] WHATEVER arrangement (about interest and time) is completed, [between the debtor and the creditor,] with their 'mutual consent, it should be committed to writing, [lest the parties might forget, in future, the terms of contract], with the names of tuitnesses In that (document the name of the capitalist (creditor) (must be written) first. (86) [16] must be marked with (ie, in the document should be written,) the year, month, fortnight, day, caste, gofra (famıly). (name of the fellow-student,* the name of the contracting) party, and of his father, etc. (87) [The writing of the terms of loan being 'finished, the debtor must write [on the deed] his own name in his own handwriting, and the words] "what is written • The word io the Text 13 Sabrakmachdrika, kt, a fellow student studying a particular branch of the Veda under the same teacher ·After the discharge of the debt, the deed should be destroyed; or, for the validity (of the transaction), 1 79 Yajidz alkya Samhita here lie, in this deed), is approved of by me who ant the son of such and soch persoo." (88) The witnesses, of whom there should be an equal number, must write, in their own hands, mentioning first the names of their respective fathers, "I am such and such person, a witness in this document)" (89) The writer of the deed should then write this (document) is written by me, such and such person, the son of suel and such person, being requested by both the parties (le , the debtor and the creditor)." (90) A document, written by one's own hand, even if it is not attested by a witness, is regarded as an evidence in Smriti (Law), but not when it is executed by force or threat. (91) A loan, contracted by a written document, is payable by three generations. [The creditor] may enjoy the mortgaged article so long the debt is not paid off (92) It a document is kept in another country, illegibly, written, destroyed, becomes indistinct (se, the letters getting obscure or faded), lost, detached, burnt, or torn, one must have another written out. (93) A doubtful document is to be considered valid by respective handwritings, etc, and by proofs ; such as the specificatior of circumstances, as to time, place, etc.; production of witnesses, attesting to those facts, (any peculiarity of mark, connection (16, longstanding conrrection between the parties as debtor and creditor), and acquisition (of the money] (94) A debtor must enter, on the back of the deed, the payments he makes, or the creditor should grant receipt, In his own handwriting, for the money received (05) 1 ·Bo Vájhawalkya Samhita. another ie, deed of release). executed. What is paid before a witaess, must be re-paid before [another] Hitness (96) [Dalvt, OR DIVINE TESTS Tula (weighing in the Balance), Agni (Fire), Jala (Water), Visha {Poison), and Kosha, are the ordeals [laid down for establishing the innocence of an accused] 7 but these care applied] in (cases of] serious crimes, when the accused agrees to accept himself the punishment [if his complaint is not proved] (97) of his own accord, or if he is under a special compact with the complaint, the accused must go through the ordeal or submit himself to the punishment of a defcat. In cases of treason or heinous crimes (like Brahmanicide, etc,) even when the complainant does not agree to take upon himself the punishment, [if he fails to prove the case,) the accused must have to go throug! the ordeal] (98) Before sunrise, (one should) summon [the person prepared to go through the ordeal), fasting from the day previous, bathed and clad in a wet cloth and make him go through the ordeal before the Court presided by the King and the Brikmanás. (99) The Tulé, [ordeal of the Balance, is intended] for women, children, old men, blind and lame persons, the Brahmanas and the diseased, Fire and Water [ordeals are far] the Sudra as also Poison of the quantity of seven barley drops * (100) • Some Commectators explain that the Fire is for the Kshatriya, Water for the Vaishya, and Poison for the S'udra Ndrad's says "A pitcher should be given to a Brakmans, Fire, to Kshatriya, Water, to u Valshya, and Poison, to : Sudra ·Vajawalkya Saminta 81 In transactions of less than a thousand panas, there must be no Ordeal of Fire, Poison, or of Weighing But persons, who wish to prove their innocence, may, al ways, go through the ordeals in charges of treason or [ather] "heinous crimes (like Brahmanıcıde, etc) (101) [TULA OR THE ORDEAL OF BALANCK) The accused, aiter sitting on the scale [of a Balante), should have huself weighed by an expert in weighing, (such as, a goldsmith, etc,) (with clods of earth or stones,] equalling in weight, then marking [the measured Hveight), he should get down (from the scale) (102) (He should then declare ]' Balancethou art the abode of Truth, formerly thou hadst been made by the Celestials thou of auspiciousness, do thou speak the Truth and free me from suspicion (103) 1E I have perpetrated the crime, O mother, do thou bring me down, (making me heavier than the weight), if I am pure, do thou take me up (ie, make mc lighter) " [The accused should) inspire the Balance with the above Mantram (104) (AGNI OR TAE ORCKAL OF TRS] HAVING marked (with any dye, the wounded parts etc, of] the palms that had ground rice, one should place there seven fig leaves and encircle them with an equal number of threads (105) O Fite, O punfier, thoa dost range in the hearts of all creatures Thou art, Kayıt the witness of virtue and sin, do thou speak out the Truth relating to me" (106) [After the accused] had recited [this Mantram, the Judge) should place, on both the palms (of the accused, * Meaning Sage latelligent ·Yajianalkya Samhita tro] redhot eren (iron] balls, of the size of fifty pals (each) * (107) Having tahen them, hc (te, the accused) sholid gradually pass through seven Mandalas (circles), each circle is to consist of sixteen fingers in extent and is to be severally placed at an equal distance (ie, of sixtecn fingers each) (108) if after having throun off the burning iron balls and ground rice, [it is seen that, the palms) are not burnt, [the accused) establishes his innocence If the balls are thrown within the limt or any suspicion artses, (the accused} must, again, hasc to undergo the ordeal. (109) [TAE ORDEAL OF WATER.) HAVING inspired the water with the Mantran, 'O Varuna, protect me with Truth,” and held a person, standing navel deep in the water, the accused] should drown himself in it Simultaneously an arrow should be discharged (from that place) and a strong man should be despatched (where it falls and be made to return with the shalt] [If, after his return, he sees the accused] underncath the matcr, it establishes his innocence. (110--111) (THE ORDEAL OF POISON) "O Poisovi thou art the son of Brahma, established in the practice of Truth Save me froin this accusation, displaying the Truth, be like ambrosia unto me" (112) Ilaving recited (this Alantram, the accused} should drink the Poison formed on the summit of the Himalaya Ilus innocence is established who survives (tlic ordeal) without undergoing the least physical change (123) • A partaar wegbt equal to four Areshas ·Vaj haralkya Samhita (THE ORDEAL OF KOSHA ] HAVING adored the dreadful Divisilies (the Judge] should bring water for their bathing, and inspiring it with Mantran, (he should make the accused] drink, out of it, three handful> (114) If within fourteen days, the accused) is not visited with a dreadful calamity, diuine or regal, he sult be, for. sooth, declared innocent (115) (DA YASHAGA OR DIVISIONS OF PROPEPTY AMONG REIPs) If a father takes upon himself the division of this property], he can do so (and) at his free will divide his sell acquired property) amongst bis sons, eithor giving a larger share to the eldest born, or making all the shares equal (116) If he makes the allotments equal, his wives, to whom no Séridhan has been given by their husband or their father-in law, must be rendered partakers of lile portrons (117) (The son), who is capable and reluctant to take his father's property, may be separated on being given a mozety A lasful distribution made by the father amongst his sons separated with greater or lesser allot ments, es pronounced aud (118) After the demise of both the parents, the sons should, equally, divide the properties and the debts (amongst themselves] After paying of the mother s debts, the daughters should [equally, divide] their, mother's [Stridhan propertyl, in their absence, the sons (119) Without impairing the ancestral property, whatever else is acquired by one by one s exertions, whatever is got by one from ones friend or by one's marriage, must not be partitroned amongst the to shartis) (120) ·84 yazAarolkya Saritha No share, of the ancestral property, seized by others, which one rescues, is to be given to others; nor that of what is acquired by one by one's learning.* (121) The younger brothers, receiving education, are en titled to a share of what the eldest brother multiplies (on the ancestral property), after the death of their Lather.t (132) Whatever accumulation is made, (on the joint pro. perty] by joint labours, must be, cqually, divided. To grandsons by different fathers shall be allotted the pora tions of their respective fathers 1 (123) The ownership of father and son is the same in land which was acquired by father's father, or in corody, or in effects. (124) When the sons have been separated, a posthumous son, born of a woman equal in class, shares in the distribution His allotment must positively be made All those properties are not to be partitioned, if they are acquired without taking any advantage of, or without impairing, the ancestral property, otherwise not. But if one multiplies the joint property by resorting to agriculture of merchandise the additional property must be divided amongst the co sharers + This Slota does not occur in the body of the Bombay Text But it is quoted in the Commentary as being a part of Nárada's Text To grandsons of whom the fathers are different, shall be allotted portions, in right of their several fathers all the grandsons succeed to the propar shares of their respective fathers consequently, so many shares should be formed as there are sons of the original proprietor, and cach shall be given to their respective sons, and let them take these shares, whether they be aterine brothers or born of different mothers and whether they live together or sub.divide the shares according to the number of their own brothers respectively such is the meaning of the Text What 11 (xed by a promiss or assignment ·Yájtawaltya Sankita 85 - out of the visible estate corrected for income and expenditure * (125) Whatever articles are given by parents to 3 S9n, are his If a partition is made after the demise of the father, the mother takes a share equal [to her son's]. (126) Uninitiated brothers should be initiated by those for whom the ceremonies have been already performed, but sisters should be disposed of in marriage, giving them as an allotment a fourth part of a brother's own share (127) The sons of a Brahmana, in order of the caste, are entitled to four, three, two and one, shares of the property, the sons of a Kshatriya, to three, two and one, shares, those of a Vaishya, to two and one, shares (128) If any portion of the property, which has been [previously) stolen by one, is found out after partition, it must be, equally, dıvıded amongst all the co-sharers; for such as the Lal (129) A son, begotten on his own wife by a sonless person through another with the permission of his preceptor. is morally entitled to inherit the properties of, and offer funeral cahes for, the both (ie, the person who procreates and the person on whose wife he does so) (130) The legitimate son of the body, is one who is proa lawful wiſe, the son of an appointed daughter, is equal to him, the son of the fsoil of) wife, is one begotten on her by an appointed kinsman sprung from the same original stock (with her husband), or by another person duly authorised, emale child, secretly brought forth (by a married woman in the mansion duced by • In some Texts there is the word pas'cidirá instead of Bris'yalisa the four mens,'tkerite death of the lather," i, a 500, $o born Is, also, tahtled to a sbare ·8.4 Yajfat allza Satin No share, of the ancestral property, scized by others, which one rescues, is to be given to others; nor that of what is acquired by one by one's learning. * (121) The younger brothers, receiving education, are en titled to a share of what the eldest brother multiplies (on the ancestral property), after the death of their Lather.t (122) Whatever accumulation is made, (on the joint property] by joint labours must be, equally, divided. To grandsons by different fathers shall be allotted the pora tions of their respective fathers.I (123) The ownership of father and son is the same in land which was acquired by father's father, or in corody, or in effects. (124) When the sons have been separated, a posthumous son, born of a woman equal in class, shares in the distribution. His allotment must, positively be made . - All those properties are not to be parțitioned, if they are acquired without taking any advantage of, or without impaining, the ancestral property, otherwise not. But if one multiplies the point property by resorting to agriculture or merchandise the additional property must be divided amongst the co sharers, + This Sloka does not occur in the body of the Bombay Text. Bub st is quoted in the Commentary as being a part of Ndrada's Text. To grandsons whom the fathers are different, shall be allotted portions, in right of their several fathers, all the grandsons succeed to the proper shares of their respective fathers consequently, so many shares should be formed as there are sons of the orginal propnetor, and each shall be given to their respective sons, and let them take thesa shares, whether they be tterıne brothers or born of diferent mothers, and whether they live together or sub divide the shares, according to the number of their own brothers respectively such is the meaning of the Tert What is fixed by a promise or assigament ·Yajtawałkya Samhita 85 out of the visible estate corrected for income and expenditure* (125) Whatever articles are given by parents to a son, are bus If a partition is made after the demise of the father, the mother takes a share equal to her son s} (126) Unini zated brothers should be initiated by those for shom the ceremonies have been already performed, but sisters should be disposed of in marriage giving them as an allotinent a fourth part of a brother's own share (127) The sons of a Bråhmana in order of the caste are entitled to four three tvo and one, shares of the property the sons of a Kshatriya to three two and one shares those of a Varshya to two and one shares (128) If any portion of the property which has been [previously] stolen by one is found out after partition, at must be equally divided amongst all the co sharers for such is the Law (129) A son begotten on 1 is o Yn wife by a sonless person through another with the permission of his preceptora is morally entitled to inherit the properties of and offer funeral cakes for the both (ie the person who creates and the person on whose wife he does $o) (130) The legitimate son rf the body is one who is pro duced by a lawful wife the sort of an appointed daughter is equal to him the son of the soul of) wife is one begotten on her by an appointed Kiasman sprung from the same original stock (with her husband), or by another person duly authorised a male child secretly brought forth (by a married woman) in the mansion pro • In some Texts there s the wo d pas chdtag astead of dr syateaz the former means – al er the death of the latter r 2 Son 30 boran S also eat tled to sbate ·86 Yajviacalkja Samhita is one (of her lord), is considered as a son of concealed birth; the Kánına or a son born of a young woman unmarried, is considered as the son of his maternal grandfather; a son of the twice-married, is one born of a woman (by a second marriage), whether she be at the time of marriage deflowered (virgin) or not; a son given, received, as a gift, from one's natural father or mother: a son bought, is one sold by one's parents, a son made, is one (born of other parents and) adopted by a man for himself, a son self-given, is he who [voluntanly] gives himself to another; a son of a pregnant bride, is one accepted while yet in the womb of the bride, a deserted son, when taken [by another], becomes lus apaviddha son. In the absence of the preceding one, the succeeding one is entitled to offer* pada and inherit the property. (131-135) the . These are the twelve classes of sons, according to Y'djamalkya According to the calculation of some authorities, the number, of sons, including the Ouras'a, is extended even to bftees, as in the following Text of Law quoted in tkt Daliała Blimansa - The legitimate son the spreinted daughter the son begotten on another's wife: The son of the wife is the son of an appointed daughter the son of a twice married woman, the damsel s son ; (3) the son received with (in the word of) a pregnant bride, the son of hidden origin gon giren, Jthe son purchased the son seif given 1 13) ere son made. deserted son, is bae born of a woman of unknown caste" of inese, however, in the present age, all are not recognized Ol the several sons, only the Dallas (the son given) can, at present, be made a substitute for the Owrate son. The observations of Sir Thomas Strange and Sir Will am Yacnaghten will explain the point more clearly "And now, these two, the son by birth emphatically so called (Ouras's), and (Datlaka) meaning always the son giver, are, general y speaking, the only subsisting opes allowed to be capable of answering the purpose of son, the rest and all concerdig ibem being parts of Ancient Law, understood to have bees abrogated as the cosrs arose at the bepiecing of the Kalı Age -Straoge, llindu Lat, Vol. 1, p 63 ·Vajiaa alkya Samkit: 87 This las holds good in the cases of} sons of the 62mc caste. (A song] even if begotten on a S'Adri mard-sérvant, is entitled to a share of the property]: [1f the father] so desires it (136) After the demise of the father, the [Other] brothers Are to give him (1 € , the son of the S'adra-fe) half [of each of their respective shares] In the absence of other brothers, or of the sons of daughters, he (the son of the Sidra wife) is (solely) entitled to the entire property (137) If a person dies without a male issue, his wife, daughters, father, mother, brothers their sons, or one born in the same family, a friend, a disciple, or a fellowr. student, would inherit his property by gradation-the next party succeeding in tlte absence of the previous This law is applicable to persons of the same caste* (138—139) The preceptor, A qualified disciple, a brother of the same religious persuasion and an associate in holiness (one living in the game hermitage and belonging to the same order), shall, in order, inherit (re, the next succeeding in the absence of the previous person) the properties (books, clothes, etc,) of a Vánaprasthat Yah, and a Brahmacksrin (religious student) (140) A re-united parcener $ (and in the case of a brother of whole blood being included in the party,) or (the one • In the abandce of son the pfe inherita, da bir abstace, abe daughter and so forth # A Bring in the third stage of his religious ble, a hertuit An ascetic who has renounced the world The word in the Text is Sons: orre touted The termoumód is thus explained by lzásstatt --lebo being once reparated, cweis, agan tervun action, wie 'to'ralarr brotan paternal uncle, is termed re ucited" ·Yajhaualkya Samhita Aitorous wives must be banished from the habitatron (145) What has been given to a woman by the father, the mother, the husband, or a brother, or received by her at the nuptial fire, or presented to her on her husband's marriage with another wife,* is denominated Stridhan or a woman's property (146) What has been given to her by her kindred (re, persons who are related through the father, or the mother), as well as her fee or gratuity, or what has been presented to her, after marriage, by her husband's, or her father's, family,t [is also known as Stridhan). If she dies without any son or daughter, her kosmen must inherit (her Stridhan (147) The separate property of a childless woman, married according to the four forms denominated Brahma, etc., (Daiva, A'rshya and Prajapatya), goes to her hus. band (In other three forms, vig, Asura, Rákshasa and Parshácha], the mother [inherits the Stridhan] of the daughter, failing her the father (148) If after having promised a maiden (to be given away in marriage to one man, her father] does not do so Eto the interest of a better bridegroom), he must be punished and be compelled to return, to the bridegroom elect, whatever he has spent, with interest On the demise [of such a maiden, the bridegroom) should take back all, after having re-paid what (the bride's father) had spent (149) + That wealth, which is given to gratify a first wife by a mat desirous of marrying a second, is called Adhitrdasika. The word in the Text is antadhaja se, gift subsequent Some Texts read, dalam for earning masing " the burton should take back what he had presented to the bride' 12 ·90 Yájila rallya Samiutá A husband is not lible to mrhe good the property of lus wife, taken by him in 1 famine, or for the pero formance of a duty, or during illness, or under restraint [which a creditor or other person imposes on him for thic purpose of recovering his right ] (150) To a woman whose husband marries a second wifer let him give an equal sum, as a compensatton for the supersession, provided no Stridhan, has been bestowed on lier, but, if any has been assigned, let lum allot hulf (151) If partition is denied, it must be determined by kinsmen, friends, witnesses, written documents, and separated duelling-house, lands, etc (152) (LARS RELATING TO DISPUTES ABOUT BOUNDARIES ] lv disputes relating to boundaries of land under cultivation, persons residing in surrounding villages, aged men and other competent persons], cow herds persons cultivating boundary lands and all persons living on forest produce, should determine those boundary [disputes ) It (te, the boundary) should be determined by elevated lands, charcoal chaff, huge trees bridges, ant hills, ditches, bones and piles of stones (153–154) Or persons from neighbouring villages, equal in number (se, two or four villagers) --four, eight or ten,- wearing red garlands and red raiments, and carrying earth, should settle the boundary lines (155) If [this settlement of the boundary bc proved] fulse, each (implicated) person should be punished by the King with the second of the three penalties (le, with a fine of five hundred and forty coins) In the absence of persons huowing the facts or landmarks (noted above], the king shouts (lumself] determine the boundaries (156) ·iñaxalkya Samhita This should, also, be Snown as the Law in disputes relating to fruit, gardens, temples villages tanks, pleasure gardens duelliog houses and drains (157) [In cases relating to the destructian of landmarks, transgression of the boundary lines and misappropriation of field, one should be punished with the lowest middling and highest penalty (158) [If a person) encroaches upon anotier's land [for the construction of a bridge) he must not be prevented, for (though) a bridge affects (one's land] to a slight extent, yet it serves a great many useful purpose, [sımı larly, in the case of sinking a well), for a well occupying a small space contains profuse water (159) If a person constructs a bridge upon anothor's land, without informing the on ner thereof, the latter, and, in his absence, the king is entitled to all the benefits accruing therefrom (160) He, who, having ploughed a plot of land, does not [himself} sow seeds (thereon} or make [another) sow them must pay the owner] that quantity of corns which it would have yielded and the owner) shall make over the land to another (161) (LAWS RELATING TO DISPUTES AMONGST THE KEEPEBS) If a buffalo destroys another s curn, [its owner'must be fined) eight Mtashas if a cow with half of it (€, four máshas) and a if goat or a lamb, with half of the hall (ie, two mashás ) (162) Animals sitting (in the field] after having eaten up the crops, are to be punished with double the fine The $3.me amount of five is to be lewe niten des troying a plot of land covered with grass etc. (The ·Yajnarcalkya Samhitá: 92 penalty] fot an ass or a camel is what is for a show buffalo. (163) The quantity of corns destroyed must be made good to the owner. The keeper of the cattle must be chas tised, but the owner must pay the penalty mentioned before. (164), [If a keeper or a owner of cattle allows them (to graze) unwilliogly on fields situated at the outskirts of a highway, of a village, or 2 plot of land covered with grass, he commits no offence. But il he does it willing. ly, he is to be punished like a thief (163) Huge bulls, animals discharged (by their owner for religious purposes]); kine that lave, recently, giver birth to young ones; those coming from other villages ; and those that have keepers but have been distressed by a hing, or afflicted with diseases;- are to be rcleased. (166) A keeper should, in the evening, rcturn his cattle (to the of ner) as they had been committed to his charge. If any is lost or killed, [the keeper), who is paid, must re-place it. (167) In case of destruction, owing to the negligence of a keeper, (a fine of] half of thirteen panas is thc punisi:- ment to be inflicted upon him and he must make good the loss to thc owner. (168) According to the desire of the villagers and with the permission of the king, # pasturage should be set apart for the kine. A tricc-born person is allowed to collect grass, sacrificial fuel and flowers from crery "herc, as if thry are his own. (169) A distance of a hundred dhanus (a measure of length, equal to four cubits) should be kept on all sides between a village and fields, [that of} two hundred ·dziawalkya Senhete, If he is. between a village covered with thorns [and fields} {and that of] four hundred (dhanus] between a city [and fields] (170) (LAWS KELATING TO SALE OF ARTICLES BY ONE WHO IS NOT ITS LAWYUL OWNER.) ONE should [at once) take possession of lus own article (from the purchaser} that has been sold by one who Tas not its owner The purchaser commits an offence in a secret (purchase] [If a person purchases an article). from a person who has acquired it by unfair means, secretly at a reduced price and untimely, ſhe is to be treated) as a thief (171) Having obtained a lost or stolen article, one, (se, the purchaser) should have the thief arrested dead or gone to an unknown country, the purchaser should luımself make it over [to the owner] (172) By pointing out the seller, (the purchaser is declared) Innocent And from the seller the Irightful owner shall obtain the article, and the purchaser his money, and the king must punish him (173) [The owner) must establish his claim, on the lost article, by producing evidence of its acquisition and possession, or else (re if one lays a false claim), the king must punish him with a fine to the extent of one. fifth of the value (174) One, who takes a lost or stolen article, from another's bands, without giving information to the king ball be punished with a fine of pinety six panas (175) The owner can lay his claim within one year from the date when a fost or stolen article is brought by cusa tom officers or guards After that it goes to the king (176) ·9+ l'aziarallza Samhita [The owner should give, as duty to the hing) four panas for an animal whose hoof is not cloven (such as, a horse, an ass, etc ), five, for men, two each, for a buffalo, camel and a con, and one, for a goat or a lamb (177) (LAWS RELATING TO GIFT AND ITS ACCEPTANCE ] One can give away his own property, if (such gift] does not interfere with the muntenance of lus hinsmen, besides his wife and son but not all, if son and grand son exist, nor what has been promised to another (178) Let the acceptance be public, specially of immovable property and delivering what may be grien and has been promised let not a man resume it (179) fire, the [LAWS RELATING TO RECISSION OR PETURVING A THING PURCHASED TO THE SELLER ) Ten days, one day five days, one week, one month, three days and a fortnight, form, in order, the time for the examination [and return of the purchaser repents for it) of seeds, iron beasts of burden, gens, female servants, milch cows and man seriants (180) Gold does not suffer deterioration in deterioration of silver is two of tin and lead eight, of copper five, and of iron ten, palas per hundred (181) Ten palas for every hundred is the increased weight of a cloth made of rough woolen texture as well as of & cloth made of similar thread of the middlng quality, and three (ie, palas is the socreased weight) of very fine texture (183) One thirtieth part is the deterioration of raw materials when they are done into a clotlı with embroidery work or that set with false wool In sill ·Pajaduallye Samlith. 95 cloth and bark there is neither increase for deterioration. (183)* [When any article is sporit,] the artisan is bound to pay, without any doubt, the amount of compensation determined by experts considering the time, place, cnjoyment, and the intrinsic value of the article (184) [LAWS RELATING TO REACHI OF CONTRACT, OR ENGAGEMENT BETWEEN BLISTER AND SERVANT } ONE, who has been made a slave by force, or one sold by a thief, shall be released , (similarly, the slave) who saves the life of his master, and one, who has accepted slavery for being fed, shall be released on paying tire money [spent by the master for his slave) (185) One, who has returned from the life of a religious mendicant, shall be a slave to the king till one's death. Slavery is to be accepted] in the natural order of caste (se, an inferior caste shall be a slave to a superior one), and not in the reverse order tre, a hgher caste. man shall never be a slave to a lower one) (r86) Even of one has learnt the art (within the prescribed time), he must live in the house of one's teacher for the full period of contract The student, desirous of learning an art, who has received his board from the teacher, must make over to the latter the fruits of his labour (during the period of his pupilage}. (187). • The purport of thesę ş'lkas is that when raw materials, auth as gold, or silk textures, are made over to an ihsan for making ornaments or n.ments, the latter, when made ready must be weigbed under these regulations. If there be any ocrease or decrease in the weight, tho artit ay is to be punished ·96 Yajratalija Samhita sa), LAWS RELATING TO THE DREACH OP ESTABLISHED USA OR CUSTOY OF A CELIC BODY ) HAVING made [suitable) houses in [his city) the king should make the Brahmands settle there And having granted them stipends for learning the three Védís he should Follow your own socation (188) He re, the Brahmana), following, without any funderance, his on socation should with care satisfy those which time brings on, as well as those imposed on him by the king † (189) Whe, who fobs the wealth of the villagers or breaks the established custom of the society should be banished from the kingdom after having been stripped off all his possesions (190) All should follow the words of persons who speak in thc interest of a public body Hc, who acts otherwise, shall be punished with the first form of penalty (191) V The hing should finish the business of persons who approaches lum in the interest of a public body and send them away after having honoured them with gifts and [other) marks of royal favour (192) Whatever a person, sent out by a public body (on 3 public (work) gets, he must make it oser [to that body] je he himself does not give it, he must be punished with cleven times [the amount) (193) Persons, conversant with Védás pure minded and horn of asarice, shquld be placed at the head (of a public body) to administer its affairs All should follow • Such ** duriag an acc dentat calamity i ke alam ne etc., be should spend bis money to help others and rist other peoples hossas t's Stady of a part calar 10bject of the celebratsa el a particias de ous nte tegu td by tbe kos ·Yaj Havalkya Samhita 97 the words of those persons speaking in the interest of 3 public body (194) This, also, as the Law for (S'rent) a guild or company of traders and artisans, (naigama) persons of various castes coming from different countries for trading parposes and (pås'andis) heretics The king should prevent dissensions (from taking place amongst them) and make them follow their previous callings (195) [LAWS RELATING TO NON PAYMENT OP WAGAS ] tif a spre na refuses to do the work defective organ, or sufic. (stipulate Lus] - shr ve amount to his master), and in case of not receiving any payment an amount equal [to the wages), all household articles and implements must be protected by the servants (196) A person, who makes [a servant) work for him witzout settliag his wages must be punished by the king with the tenth part [of the profit, to be realized) from his trade, cattle or corns, and it must be paid to the servant] (197) To pay wages to (the servant), who transgresses time and place (te, who does not cultivate properly and in due time), and wbo decreases the amount of profit Iby over expenditure}, depends upon the will of the master Something more than the fixed wages] should be paid [to the servant), i he makes a greater outturn (198) If two persons cannot, joiatly, finish a work, wages should be paid to them according to the extent of the wyork done If they can finish it, the stipulated wages must be paid (199) If a carrfet breaks a vessel without any accident or oppression of the king lie shall be nade [to pay for 5 ·Yájiazalkya Samhita 21] By putting obstacles to carrying articles for s bridal party, he must be made to pay double the amount of his (own) sages (200) [If a servant gives up the work] at the time of his departure, (but while there is still time for engaging another servant, he should forfeit] one seventh of his pay (as penalty), if on the way, a fourth part, and if half way, all' his wages A master, dismissing [a servant under similar circumstances,] shall be punished (201) more Vealth of the villagers to LIVING [LAWS RELATING alles ist N a gambling match, where increase is made by a undredfold betting, the keeper of the gambling-house hould take live per cent (of the carnings made by] a fraudulent gamester and ten per cent [of the bet] from others (ie, those defeated ) (202) He (ie, the keeper of a gambling-house) should, alvvays, be protected [by the king from the fraudulent gamesters), and he must pay to the king his share as stipulated for He should pay to the winning (gamester his due after collecting it) from the losing party. Ile should speak the truth and be forgiving (203) After having estacted his royalty, the king should make the losing party pay the winner his due in a place where the party consists of fraudulent gamesters and keepers, otherwise not (204) (Some gamesters should be appointed by the king) as judges of gambling suits, and some, as witnesses The king thould make those, who play fraudulently or with a motive to cheat, first undergo the operation of the bran. diron and then banish them from the kingdom) (205) ·Yáziaraldya Satthita 99 Inorder to hepp information about thicses [who generally frequent there) a person should be appointed as a superintendent of gambling.houses, this should, also, be known as the Law in betting with living animals. (206) your LAWS RELATING TO TRE USE OY ABUSIV Wokbs AND DIPAMATION Whether truly or falsely or by way of johc, if one ul. fies another (of the same caste) is having a defectir limb, or a defective organ, or suffering from a (vile) - disease (like leprosy), he should be punished with a line of hail of thirteen panas. (207) A king should punish, with a finc of twenty-five panas, la person) vilifying another, by saying, "I lave known mother or sister." (208) Hall 11s the penalty of a superior caste, using abusive language) towards inferior castes. Double is the penal. ty, for one who vihfits) other people's wives and persons of superior castes. Punishment should be meted in order of the supersority of Varnas (Brahmona, Kshatriya, Vars'ya and S'Adre), and castes (se, mixed castes.) (209) In the case of a person, of an inferior caste, using abusive language for ards one of a superior order, the punishment should be double or threefold. But when a superior caste vilifes an inferior one, he should be pudished in order with half the penalty. (210) In a case where one uses words destructive of (another's) arms, neck, e) es or thighs, the penalty should be a hundred pants. But in the event of hands or. fcct, cars or nose, the penalty should be half (the amount) (227) ·1oo Yajfiatalkyo Sanhits. An incapable person, caluminating thus, should be punished with a fine of ten panas. But a capable person (on being punished] should have to furnish a surety for the protection of the person (abused). (212) When any defamatory language is used (against a person) which is likely to estrange him from his society, [the person using such a language] should be punished with the second form of pecuniary penalty When the defamation relates to the second form of sin, the lowest form of pecuniary punishment should be his portion. (213) Use of abusive language towards a person who has mastered the three Védás, towards a king or a deity [shall bring on) the highest form of pecuniary punishment. The second form of pecuniary punishment is [for the use of abusive language] towards caste and corporate bodies; and the lowest, for vilifying a village or country. (214) [LAWS RELATINO TO ASSAULT OR VIOLENCE ) A JUDGE should try a case, where there is no eyewitness, after carefully examining the marks and the motive [of assault), depending upon the rumour and fearing lest a false mark is made. (215) When one throws, on another's person, ashes, clay or dust, the punishment, laid down in the scriptures, is a fine of ten panás. In the case of polluting by touches of an unholy thing, heel or saliva, [the fine] should be double (the amount]. (216) This (Law) holds good in cases between persons of the same order and equal rank; double (between] other people's wives and persons of superior caste; and half (when the offence is committed towards] persons .

·Ya Razalkya Samhita 101 of inferior castes There should be no punisiiment, fif the offence is committed) out of mental derangement or drunhenness (217) The limb of a person other than a Bråhmang (ie, of an inferior caste) which inflicts pain on a Vipra, should be cut off, when any weapon is uplifted (for the purpose), the penalty should be the lowest form of pecuniary punishment, when it is merely touched (the fine) is half the amount (218) The penalty is a fine of ten and twenty panas (rever. ally) when the hand or foot is raised up [lor striking a person of the same caste] The second form of pecuniary punishment (is the penalty) for all when they take up arms [for strıking one another] (219) Ten panas" [is the fine when one) pulls another (of the same caste] by holding his feet hands, cloth or hand (A fine of] a hundred panas [shall be imposed on a person] binding another with a cloth handling him roughly, or pulling or striking lum with his feet (220) A person, striking another wath a piece of wood etc. but without shedding any blood should be punished with a fine of twenty two panas The penalty is double when marks of blood are seen (221) When hands, legs, or teeth are brohen, car or nose is lopped off any wound is rendered fresh, or a person is beaten almost to death (the person, who so strikes, should be dealt) with the second form of punish tent (222) (If by thc asszu10,1 one is rendered incapable of moving about eating or speaking if eyes etc are bored through, if neck, arms or thighs are broken, the second form of penaltı [1s to be imposed} (233) ·102 Yajrawal ya Samirá. *** 1 511 Double is the penalty, as mentioned before, when onc person is assaulted or struck by many. Whatever 15 taken away, during an affray, must be returned (to the owner); Law lays down that the person who takes the article) must be punished (with a fine) double (the value of the article}. (224) A person, who thus inflicts an round (on the person, of another), should be made to pay the cost of healing it and must be punished with the fine laid down for a particular affray (1n which he may be involved] (225) For cxtirpating, sending, dividing into two parts and pulling down a wall, (the perpetrator) should be fined ten, twenty, or thirty-five, panes (respectively as compensation to the owner). (226) For throwing articles, that may give pain, into an. other's house or those, that may destroy life, (the person committing] the first Coffence). should be compelled to pay sixteen paxas; and the second should be punished with the second form of penalty (127) For striking small animals (as goat, etc), shedding their blood, cutting their horns and severing their limbs, one should be made tu pay a penalty of two panas and others in order. (228) For cutting of tbeir organs of generation or killing them, (one should be punished with) the second form of punishment and made to pay the owner the price of the samel Double is the penalty in offences relating to big animals like bull, etc.) (229) {la offences relating to the cutting of branches, and trunks and to the entire destruction of huge trees (like fig, etc), and those which yield livelihood (to the onner such as mangoe, etc), the penalty is double the ·Yajiatalkya Samhild. tsenly panns (ie, twenty, forty and eighty panas ir order! (230) Double is the penalty laid down (for cutting) trees grown near a monument, a cremation-ground, a boundary line, a sacred place, or a temple. (231) Hall, of what has been laid down before, is the penalty for cutting down groves, bushes, creepers, plants and medicinal herbs grown in places mentioned before (232) ILAWS RELATINO TO ROBERRY) To take a joint property of one not belonging lo him, is designated sahasa (robbery) in the Smriti. (A person, committing such an act but admitting it), should be punished with a fine double the value of the article); on denial, the penalty should be fourfold. (233) He, who makes (another) commit theft or robbery, should be punished with a fine) doublc (the value of the article. He, who makes (another) commit it by saying "I shall give you money," should be made to pay a penalty) four times (the value of the stolen article) (331) He-ho abuses and transgresses the orders of persons deserving respect, who beats his brother's wife," who does not give a promised amount, who openg The doors of a closed house {without the permission of the master), who injures his neighbouring landbolder, persons born in the same family, or his own villagers, should be, punished with fifty panas. Such is the Law. (235--236) He --who of his own accord knows a widow, who does not exest to help a person seeking his protection from fear of thieves, who cries without any cause, a Chandála, who touches a high-caste person, a Sildro, ·104 Yájäa calkya Samhiti who feeds religious mendicants at rites [perlormed for the deities and departed manes, who swears improperly, who being himself unqualified performs a nte worthy of being celebrated by a qualified person, who cuts off the generative organ of a bull or of small animals, who misappropriates a public property, who destroys the embryo of a female servant, who without any justification renounces any amongst the following, a father, a son, a sister, a brother, a husband, a wife, a preceptor or a disciple-should be punished with a finc ol] a hundred panas. (237-240) For wearing a cloth, belonging to another, [brought for washing), a washerman should be fined three panas For selling, hiring, mortgaging or giving it to another for use when solicited, the should be fined) ten panas (241) Three panas is the penalty for persons giving evidence in quarrels between a father and son He, who stands as a surety to them, is to pay a penalty of eight times three (v.e, twenty-four) panas. (242) He, who counterfeits or forges scales, or plates in. scribing grants of land, or standards of measure and coins and makes use of them (as genuine), should be punished with the highest form of pecuniary punishment (243) The examiner of corns, and articles stamped with impression, who passes a counterfeit or a false or forged article for a real one, and a real one for a false one, should be punished with the highest form of pecuniary' punishment (244) A quach (a physician without any pretence to the knowledge of the healing art], when meddling in the treatment of the feathery tribe or the quadruped, and ·nakalkza Sumhita 105 . trading a muddle of the same, should be punished with the lowest form of pecuniary punishment, (when med. ding in the treatment) of ordinary mortals, the second Torm, [and when] of the king's officers, the highest form, . of pecuniary punishments should be lats portion (245) He, who binds a person who should not be bound, or who releases one fettered [by the king] before the Tinal disposal of the case, shauld be punished with the highest form of pecuniary punishment (246) He, ho pillere (by a trich] one-eighth part of [grains, etc,] while weighing by a standard measure, or in the scale (of a balance), should be made to pay tro hundred panas (as fine], [the penalty] is laid down according to the higher or lesser (weight of the article stolen] (247) Fot maxing spurious articles klith (ie, adulterating) medicinal drugs, oily substances (se, oil, clarified butter, etc.,) salt, scented rice, treacle, etc, one should be fined sixteen panas (248) [One), mahing a spurious imitation of earth, leather, threads, iron, barh or cloth, should be punished (with 2 fine) eight times the value of the saleable article (249) For mortgaging ot selling a box closed,* or a vessel containing imitations of valuable articles, (such as mush, etc), one should be punished according to Lau (250) [if it is sold or mortgaged) for a lesser amount than a pana [the penalty ) is fifty if for a pana a hundred and if for the paras, the hundred (The amount of There are two boses-pne containing precious stones and the otier False ones If the former is shown at the time of sale or of mortgage and subsequently cleverly substituted by the latter the persua 30 doing should be punished ·Yajiauallja Sirfiaktta fine increases) with the increased value [of the articles 1 (251) The lughest form of pecuniary punishment is laid down for them, who, knowing the standard value of a thing) settled by the king, in a body so increasc or decrease its valuc as is painful to the artist or tho artisan (252) The highest form of pecuniary punishment is lard down for those merchants who in a body obstruct the sale of foreign articles, lle do not purchase them at the price fixed by the hing in order to buy them cheap) and those who sell them (at a lugher price] (253) Sale and purchase shall be conducted daily accord ing to the valuc fixed by the hing The surplus on the fixed value, is to be recognized as the profit of the trade (254) On indigenous articles, the trader, who sells them immediately after purchase, shall make a profit of five per cent, and ten per cent, on those coming from other countries (255) Calculating the intrinsic value of commodities and the charges for bringing them, the King shall so fix their price that the seller or buyer may not suffer any loss (256) [LAWS RELATING TO NON DELIVERY OF ARTICLPS SOLD ] He, who having received the valuc of a commodity, does not make it over to the buyer (when he demands i) shall be called upon to pay the value with profit or terest If the purchaser comes from another country se seller shall be made to pay [to the buyer) the profit liat night have been made in that country (257) If the first purelaser (after having pud the price] does not tahe delivery of the article sold, it should be ·t'ajratatkya Samhita 107 sold again [by the seller] Any loss (sustained in this transaction) because it is occasioned by the negligence of the first purchaser, must be his (2581 But any deterioration, caused to the commodity by a calamity divine or regal, must be compensated by] the seller, if he does not deliver it to the purchaser] when ashed to do so (259) If one re sells [to another) an article, sold [to one), or a defective article for a sound one he, should be punished with double the value [of the article in question) (260) Having purchased commodities of trade, not knowing their exact value, a trader should not repent if he does he makes himself lable to a penalty of one sixth (of their value] (261) (LAWS RELATING TO JOINT STOCK COMPANIES OR A NUMBER OF PERSONS CARRYING ON A TPApt A NUMBER of traders, carrying on a trade for making profit, shall share profit and loss according to their respective shares, or according to the compact made [betucen themselves ] (262) [1f any member of a company) does an act, forbidden [by the general body] or without their permission ar carelessly, and thereby causes a loss, he shall have to make good the same [If one] protects its interests] at a time of imminent danger, he shall be entitled to [an additional share of] one tenth of the profit as his reward (263) The king shall levy a twentieth part [of the profit] as fus royalty, because st is he who rules the market as the appraiser (of commodities] Vhat has been forbid den for sale and what is worthy of the royalty, even when sold, should go to bim (164) ·fos Yajna alkja Somittit Ile #lo miles a (alse statement regardmg tric quantity of articles (in order to evade payment of proper duty] or he who goes anay from the place where duty is collected—such a deceitful seller or biyer --should be punished (with a fine) eight times the valuie [of the article] (265) If a person engaged in the collection of customs duty collects the same on articles carried on land, should be made to pay a fine of ten panas (Similar should be the punishment of a person ) who renouncing a neighbouring Brahmara invites another (266) [If one of the partners ] after going to a foreign country dies there his share shall revert to his sons relatives hinsmen or to his other partners who have returned and in their absence to the king (2671 They (ie the members of a company) should drive away a deceitful partner after having deprived him of his share and should appoint, for an incapablc one another to conduct the business (on his behalf] This law 15 also applicable to priests, cultivators and artisans (268) LAWS RELATING TO THEFT A PERSON with whom stolen property is found who has a special mark of a theſ in him, who had been pre Hously convicted of theft, and whose whereabouts are not known may be arrested as thieves by officers who are empowered [for so doing] (269) Some others may be arrested on suspicion (such as) those who do not give out their name or caste those, who are addicted to gambling women and drinking persons whose mouth dries up and voice [falters on being questioned) persons who enquire (sithout any appar ent cause] about another > property and house those ·Ydhavalkja Samhitd 100 ulio secretly move about, those, who are layish in their etpenditure, without having any source of income, and those, who sell broken articles (270-371) If a person, who is arrested on a suspicious charge of theft, cannot establish his innocence, the king shall compel him to return (or compensate) the stolen article and punish him like a thief (272) After having compelled him to return the stolen property (or to compensate its value), the king should destroy the thief with the varrous means of destruction Having branded the forehead of] a Brahmana (thief, he] should banish him from his hingdom (273) Elf a person] is killed or any article or an animal] is stolen the offence is to be laid at the door of the master (or protector) of the village, if he cannot find out the way by which the thief has made his escape [If any theft is committed on a pasturage, the blame lies) with the master of the pasturage, if on a road or on lands other than a pasturage, the guard thereof (is responsible] (274) [If any theft is committed) on a boundary, the villagers are [either) to produce (the thief, or the master of that village], where his footmarks end if, at a distance of two miles (and) in the midstfof many villages, {the theft is committed,] five villages or ten villages íze, the residents thereof, are to be held responsible) * (275) [A king) should put to the operation of a S'lla (iron pole), persons, who snatch away a prisoner, who steal elephants and horses, and who kill another forcibly (276) * Responsibility as described in this complet and the preceding one, means that the persons referred therein are to make good the loss of the owner It is furthermore, mentioned in a Commentary, that the king himselt should make good the loss of the parties Itsponsible are unable To do so ·110 Yáñau alkja Samhiti A pilferer of clothes and a pickpochet should have their thumbs and forefingers cut off If, they commit the same offence, a second time, they should have a hand and a leg cut off (277) In thefts of tniling articles, (earthen vessel etc.) ordinary ones (clothes, etc.) and valuable ones (gold etc), the punishment is [to be determined) according to value of things stolen) While inflicting punishment, place, time, age and power should be taken into consideration (278) The highest form of pecuniary punishment is (for the person) who knowingly gives food residence, fire (for cooking etc), water, advice, implements and expenses either to a thief or z murderer. (279) The highest [form of) punishment for him who strikes another with a weapon or destroys an embryo The highest or the lowest form of punishment (as to be determined, according to the merit of the murderer and the person killed) in kıllıng a male or a female person 1280) A dissolute woman, hilling an embryo or a man, or destroying a bridge, of she be not en ciente (at the time), should be made to enter into the water, having a stone tred round her neck (281) A woman, who administers poison or puts fire for destroying a house], who kills her husband, spiritual guide, or her children should be killed by an having her cars, fingers nose and lips cut off (282) The sons and friends, of a person, who has been surreptitiously murdered should be immediately and severally accosted, if (thic murdered person) had any or, after ·Yajnawalkja Samhita IIT quarrel (with any person), and if his wives had been visited by other persons * (283) [Enquiries should, also, be made,] whether he had a longing for another's wife and possessions, and what sort of livelihood he did seek for and with whom he had Persons, living near the place of murder, should be gradually accosted on the subject) (28.49 One, who puts fire to a field full of corns, a house a forest, a village, a pasture, or a thrashing floor, and one. who knows a king's wiſe, should be burnt down with the fire of Veerana (a kind of fragrant grass) (285) gone out on the (LATYS RELATING TO ADULTERY AND SEDUCTION ) A MA is said to commit adultery, when lie is found holding the hairs of another s wife, when marks imme. drately made or otherwise, of u lustful embrace, care found person of the implicated man or woman or of both of them), and when both the parties admit their guilt (286) The holding of a cloth, vorn round a woman 9 waist or of a covering of her breast, catching her by the hair or the hip, or by the thigh, holding an unseasonable and untimely tete a tete at an improper place or sitting with her on the same seat (also goes to establish the charge of adultery 1 (287) Il a woman does a forbidden act, she should be made to pay a fine of a hundred panas, if a man, a penalty of tivo hundred panes, should be imposed on him if they both commit forbidden acts, thesr punishment should be like that of adultery (208) . . It may also mean his wives and other dissolute women should be cpatately asked ·Vajnahaldja Stihlá The highest form of pecuniary punishment is the penalty, if adultery is committed by a man with a woman of the same caste; the second form is the penalty, when a similar offence is committed with] a woman of a lower caste; and death [is the penalty, when it is committed) with a woman of a higher caste The cutting of the nose, etc, [1s the penalty) for women (289) [A king) should indict the highest form of pecuniary punishment [upon a person), who carries allay a maiden, of the same caste, adorned [for marriage]; in ordinary cases the lowest form of pecuniary punishment should be his penalty. [In the case of carrying away) a maiden of a higher caste, sentence of death is laid down by Lax (296) No offence is committed, if a maiden, of an inferior Laste, is lustfully disposed, otherwise, there is a penalty [for the offence) [if a woman, of an inferior caste,] is ravished (against lier will usith scratches on het person). made by nails, the cutting off of fingers [is the penalty] Death (15 the penalty, if a similar offence is committed - svith) a stoman of a lughet caste (291) Tor making known the real defects of a maiden, (one should be made to pay (a fine of) a hundred panas ;' for making a false accusation, tuo lundred, for holding a sexual intercourse with a beast, a hundred panas (The penalty, for a person), who knows a woman of an inferior caste or holds an intercourse with a con, is the second form of pecuniary punishment (292) For knowing female servants, who are prevented, from holding sexual congress, by being shut up, by their husbands as well as those who live with their husbands, a man must be made to pay a penalty of fifty panas (293) 1

·If a public
Ioman
Yañaralkya Semhita
For committing rape on female servants (who arc
prevented by their husbands to visit other people),
one shall have to pay a fine of ten panas, according
to Lait 11 miny persons know a soman against
her will, each of them should be lined twenty four
pands (294)
after having received her hire,
declines (to submit to a man's embraces), she shall have
to refund double the amount, on her not receiving any
consideration, (shc) shall have to pay a like sum,
similar is the punishment for a man (295)
A person holding an intercourse [vith his wife) at
any other place but the sexual organ, or vording water
at the face of Inother person or knowing a female rch
gious mendicant should br punished with twenty four
panas (296)
The king ilter living had la person knowing
{a wonlan of] a degraded caste, branded on the forcm
head, with a (triangle shaped) figure (like) the genera
live organ of lemale, should have him banished (from
the kingdom) Sudra committing a similar offence).
becomes degraded to the same casic Death (is the
penalty for) a degraded caste min vho knows a toman
of a higher caste (197)
MrcituuS RULES)

·Vajñataliya Samhita. The highest form of pecuniary punishment is the penalty, if adultery is committed by a man with a woman of the same caste; the second form is (the penalty, when a similar offence is comnutted with) a woman of a loner caste, and death (is the penalty, when it is committed) with a toman of a lugher caste The cutting of the nosc, etc, [is the penalty) for women (289) [A king) should inflict the highest form of pecuniary punishment [upon a person], who carries attay a maiden, of the same caste, adorned (for marriage); in ordinary cases the lowest form of pecuniary punishment should be his penalty. [In the case of carrying away) a maiden of a higher caste, sentence of death is laid down by Lax (296) No offence is committed, if a maiden, of an inferior caste, is lustfully disposed , otherwise, there is a penalty [for the offence] [lf a roman, of an inferior caste,] is tavished (against her will with scratches on tier person), made by nails, the cutting off of fingets is the penalty ) Death (is the penalty, of a similar offence is committed , tith) a toman of a lughet castc (291) for making hnoun the real dcircle of a maiden, (one should be made to pay (a finc of) a liundred panas, for inaking a false accusation, two lundred, for holding a sexual intercourse with a wcast, a hundred panas (The frenalty, for a person), who knows a woman of an inferior caste or holds an intercourse with a cos, is the second form of pecuniary punishment (292) For knowing female senants, wlio are prevented, from, 110!dins sexual congrrss by being shut up, by their husbands as well as those ssho live with their husbands, a man must be made to pay a penalty of filly panas (293) ·Yiji vallja Samhita Eits on a royal car or throne -shall have to undergo the highest form of pecuniary penalty (306) He, who pierces both the eyes [of another person), -he, who issues i proclamation hostile to the kingor he, who being a Sádra secures his livelliood by falsely displaying the marks of a Brikmana , -shall have to pay a fine of eight hundred panas (307) Having re tried the cases that Irad been unfairly tried (for some improper consideration) the king shall punish the members [forming the Court) and the victorious] parties with a fine double of that of the clcfcatcd person (308) He, sho being legally defeated thinks "I am not defcated' and comes again for an appeal) should be defeated (16, should have his appeal dismissed) again, and be made to pay a double penalty (309) The fine that has been realized by the king illegally, he sfall make thirty ſold, and after dedicating the same to Varuna, shall make it over to the Brahmanás (310) ·114 Yázilan alkya Samhita the lowest, if a Vaishya, and half is the penalty, ita Sudra (is made to take such forbidden food] (299) One, who uses false gold or one, who scils forbidden meat,-should have their limbs severed, and be punished with the highest form of pecuniary punish. ment (300) [The driver) shall not be responsible for the offence committed by a four footed animal (horse, etc) if he cries out [go away, go away, (nor a thrower) for (that) committed by a piece of wood, a clod of earth, an arrow, a stone, arms and horses when in pair (301) If any harm is committed by a bullock, the string of whose nose has been torn off,by 1 carriage, the yoke of which has been brohen ,--or by a curt, proceed. 'ing in an opposite direction ,—the oss ner shall not be held responsihle (302) If an owner, being himself capable, docs not release others [from the attacks of] tuskers and animals having horns (ishe bulls or buffaloes ) he shall have to undergo the lowest form of pecuniary penalty and twice 19 much, if he does not extend his help on being invited to do so (303) A person, calling a thief the paramour (of the Indy of a house, in order to hide his shame], shall have to pay a fine of fifty panas If he lets go (such a person) on TCCCiving a gratuity, he shall be made to pay eight times [more than the amount of his illegz1 gratification) (304) One, who indulges in talks affecting the interests of royalty-one ssho vilifies the hing or one, who dis clases his secret counsels --should have their tongues cut off, and be banished (305) One ulio sells articles lying on the body of the skad -one who strikes his preceptor or one, who

·Y'újhuanllja Samhita
its
£its on a royal car or throne ,--shall have to undergo the
lughest form of pecuniary penalty (306)
He, who pierces both the eyes [of another person),
-be, who issucs 3 proclamation hostile to the king,
or be, who being a S'idra secures his livelihood by
falsely displaying the marks of a Brahmana ,-shall
have to pay a fine of eight hundred panas (307)
Having re tried the cases that had been unfairly
tried (for some improper consideration) the hing shall
punish the members [forming the Court) and the
victorious] parties with a fine double of that of the
defeated person (308)
He, who being legally defeated, thinks "I am not
defeated" and comes, again, [for an appeal) should be
defeated (16, should have his appeal dismissed) again,
and be made to pay a double penalty (309)
The fine that has been realized by the king illegally,
he shall make thirtyfold and alter dedicating the same
to Varuna, shall make it over to the Brahmanis (310)

·CHAPTER THE [REGULATIONS ABOUT As ouck OR IMPURITY) [A BOY), less than two years old, (when dead) should be buried, thereafter no oblation of water should be offered [for him] Persons, of a higher age. [when dead] should be followed by their kinsmen, to the crematioru ground Reciting Yama Sukta* and Yama Gáthat he (le, the dead body] should be burnt [by them) with Loukka (ordinary) file [If the person dead) had been. invested with the sacred thread, or if he liad been a Brahmana, who had consecrated the sacred fire, (the dead body should be consumed with the_áltágni or the sacred fire) or else according to one's oun means Within the seventh or the tenth day, kinsmen (ren persons qualified to offer oblations of water and funeral cakes), wath their faces turned towards the quarter of the departed manes (se, the south) shall approach [a pool of] water, for offering water to the departed person] with the Mantram — Apanas Shoshuchadaghant" (3) The tite, of offering water, should be performed for the deceased maternal uncle and preceptor It onc wishes, he can offer water for a deceased friend, a daughter a sister, a sister s son, a father in law and a Ritwij a (priest) (4) Having controlled their speech, they should, once * A Vedic Hymn lauding Yama--the Deity of Death A rel gious verse but not belonging to any of the Vedas According to the means of persons cremating the dead body should be decorated with a saluable cloth or an ordinary one and should be burnt either prith the sandal wood or the ordinary log ·118 lájfiau alkja Samhita daily offer water, (mentioning] the name and family [of the deceased] [The rite of offering] water, sliould not be performed by Brahmacharins or outcastes (5) Heretics, -persons who being qualſied do not enter into any order thieves a woman who kills her hus band, one, who kills her embryo those women who drink wine and those, who commit suicide -are persons for whom no impurity is to be observed and no water is to be offered (0) (Elderly persons] should remove their grief [by reciting anecdotes] from ancient histories after they had bathed offered oblations of water got up from the bathing place, and sat upon a place covered with tender grass (7) He is foolish who considers as eternal the existence of human beings which is (as worthless) as the trunk of the plantain tree and as transient as bubbles (8) If this body, originated from the five elements by the fruit of deeds acquired by one s own person, is dis solved into the five elements what is there to repent for? (9) The earth shall meet with destruction (so shall) the surging deep and the deities Why shall not then the world of mortals meet with destruction ? (10) The departed person shall reluctantly cat the phlegm and tears discharged by his own people Therefore one should not seep, and must perform funeral rites propor tionate to one s might (11) Thus hcaring (many counsels they should home (the elders being] preceded by the boys (Arrued) at the gate of the house they shoul with their teeth (12) 1.-145 ·Vajfaxalkya Samhita 119 Having rinsed their mouth, touched fire, water, cow- Hung, white sesame seeds, and placed their feet on a stone, they should gradually enter the house (13) This rite of entering the house [is ordained] (or all persons touching the dead body Wishing for immediate purification, one should bathe and perform (the 1ogic process] proniyama (suppression of vital airs) (14) By performing the funeral site for his preceptor, parents and teacher a Brahmacharin continues to be Such But he should not live with, or partake of, the food of those [who are impure] (15) [Kinsmen) should partake of food purchased or acquired (without solicitation) and sleep separately for three days funeral cakes and boiled rice should be offered to the departed manes, according to the rite of potriyayfa* (16) Water and thickened mulk, [kep] in earthen vessels, should be placed in the sky (16, a loop or swing made of rope) The rites of Vartanat and Upåsandt should be performed according to the Vedic injunctions (17) [The period of] impunty, consequent upon death, is three nights, [for those who are qualified to offer obla. tion of water], and ten nights, [for those who offer funeral cales) $ (len purity, consequent upon the death of a child,) less than two years old, (affects] both the • Ofering libations of water cvery day to the deceased ancestors + A sacrificial rite of offering oblations to the Three Sacred Fires The site of offenng oblations, morning and trening, to the House hold Fire A Brahmana is to observe impurity for ten nights on the death of a kiasm ao for whom he is to offer pinda The period of impunity is ‘limited to three adus Waren one after tose Scre ith generation agd withid the tenth des ·Yüzbau alkya Samhita 1 parents Impurity, consequent upon a birth, is for the mother only (18) The inpårsty, consequent upon the birth of a son, is for the parents, (but not for Sapında kinsnien] But the impurity of the mother remains unaffected (1 €, lasts for ten nights], on account of her having seen the Blood * The day (on whtch a son is born) is not considered Impore (for the father to perform any rite] for ancestors are born (as solls ) (19) II, kithin the period of impurity, [another), consequent upon (any domestic occurrence like) birth or death (takes place in the family] punfication is effected sath the last day of the first impurity In an abortion, the mights, equalling in number the months of conception [form the period of impurity and), will bring about purthcation (20) Inimediate [1s the purification for the death of those isho are killed Hy the king a cos, or a Brahmana, (as dell'as] those who commit suicide A person, residing in a distant country, shall observe the remaining period, shen the full term is completed, purification (is obtained] by offering water t (21) [The period of impurity) for a Kshatriya is twelve days, that for a Vaishya is fifteen days that for a • The meaning is that the impunity of the father is removed imme diately after bathing but that of the mother lasts for ten n ghts + The Bombay Text differs from the Bengal Edtion We have great the Bembiay read ng in the Text The joterpretation of the Bombay Text is as follows - If a person living in a d stant country, hears of the death of a Sapade hem ist observe the dags remaloing to complete the full term as the pet w of impur ty If he hears of it after the extirat on o! the full petrol he must obserre dsheu ft or Ini suntg ior three days ·Vajnavalkya Sanhitd. There is no impurity for kings ;* for persons, hilled by lightning ; (for those killed) for kine and Bråhmanas; and in the battlefield, (as well as for those whom the king wishes to have for state business). (27) (Purification is immediate) for sacrificial priests, for', those initiated for the celebration of sacrifices, for thosc engaged in the performance of sacrilicial rites, for those, who constantly perform sacrifices, for those, toho practice penances, for religious students, for those, who make gifts and for those who know Bralma. (28) Immediate purification is laid doirn in a gift, mare ritge, sacrifice, war, devastation of the country, calamity and distress (famine). (29) [Purification is effected] by bathing, [of a person) touched by a woman in her menses, or by one who is impure con account of a birth or death). Įf touched by such a person, (one) should rinse the mouth, recite the Mantrams,-(Apohistha, etc.) and the Gayatri, oncer mentally. (30): Time (ten days), fire, action (bathing, etc.), earth, air, mind, spiritual knowledge, austerity, water, repentance and fasting--all these are the instruments of purification. (31) Charity purifies the perpetrators of forbidden acts: current, the rivers ; earth and sater, those articles that are worthy of being purified; , and renunciation, the twice-born (32) Austerity (purifies) those, trho are well-versed in the Védás; forgiveness, the learned; water, the body; recitation (of the sacred verses], those, who hare their sins concealed, and truth, it 15 said, the mind. (33) • The meaning is that impunty does not prevent a king from transacting State bosiness, ·Yaznawalky. Samhita 123 Practice of the duties of one s ona caste and order, and worship of the Brahmanás, are (the instruments of] punfication of a soul that considers this body as (one's] own, iknowledge [is the purifier of] Intellect, and the knowledge of Is'vara (the Creator) is the purifier of in. dividual soul This is approved by great men (14, like Manu and others (34) PROCEDURE NOT USUALLY PROPER TOR A CASTE BUT ALLOWABLA IN TIMES OF EXIGENCY OR CALAMITY) IN times of extreme distress a Bráhmang can live by the occupation of a Kshatriya (1.6, by adopting a military life) or by that of a Vaishya (te commerce and agriculture) Getting over that (distress), be shall, after purifying his own self [by penances], wend a (righteous) way (35) Even when (adopting) the life of a Vaishya for maintenance, he shall never sell fruits, precious stones, linen cloth Soma Plant, men, Apupa (a small round cake of flour), a creeper, sesame seeds, boiled rice, treacle, any corrosive or acid substance, curd, thickened milk, clanfied butter, water weapons, spirituous liquor, wax, grapes honey, sbell lac, Kus'á grass, earth, hide, flowers, blanket, hairs, butter milk, poison, land silk cloth Indigo dye, salt, meat a whole hoofed animal (as a horse, etc) felad, vegetable leaves wet medicinal herbs, facense, (wild) animals, as well as scents But for religious purposes he can sell sesame seeds by taking an equal quantity of rice [in exchange] (36-39) Shell lac, salt and meat when sold [by a Brahmana] make him) outcasted [The selling of] milk, curd and wint degrades (hım) to an inferior çaste (14, makes him, 2 Stdral, (do!, i ·Ydjilaxalaya Sathhita. -T If a Brahmana, in times of extreme distross, accepts gifts (from any one,] or takes his food anywhere, he is not affected by sin, for he is' like the Fire or the Sun. (41) Agriculture, fine arts, teaching for money, usury, driving carts for hire, use of billy troads and trigs, service, fuse of articles grown in a] marshy place, (seeking refuge with) the king, and begging alms, are the means of livelihood in times of extreme distress. (42) Remaining hungry for three days, be may steal rice from a caste other than a Brahmana. When after taking it, he is charged (with theft], he must speak out * all religiously. (43) Being 'informed of his conduct, family, character, his knowledge of Sruti, his studies, austerity: (and the number of his family members, the Ling sball settle on. him an honest mode of living. (4+). [REGULATIONS RELATING TO VA'NAPRASTHA, OX TXE TNARD STAGE OF LIFE) ENTRUSTING the son with the care of his wife or followed by her, a Vánaprastka, (€, a person desirous of entering upon the third stage of religious life) * renouncing carnality, shall, with this) Sacred Fire, and intent on performing religious meditation, proceed to a forest. (45) With corns, gronn on a field not tulled, he shali ofler oblations to the Fire, to the departed manes, to the tbc Deities, guests and servants. Bcaring nails, watted locks and beards, be should meditate on bis sell. (46) Amassing money (sufficient to meet the crpenditure] for a day, or a month, or six months or a , car, he own ·Yajnawalkya Samhita. 125 should distribute the remnant in the month of Asrin (September) (47) .(He should) be shom of pride, bathe thrice, must not accept gifts, (and should be given to Vedic studics, be charitable and devoted to the well-being of all creatures (48) He should use his teeth for a mortar (grinding grain to be eaten between his teeth), eat fruits ripened in proper time, and break every thing on stones. He should perform the ritės laid down in the Vidas Smritis and other (S'ástric works), with the juice of fruits. (49) He should spend his time with the celebration of Chandrajana* or should always live with hardship t He should take his meals after the expiration of a lortnight or after the day is over. (50) Being purified, he should sleep in the night on an open ground and spend the day with standing ca] the fore-part of the foot, or by standing, sitting travelling or practising Yoga. (51) • A religious obscrvance or exputory pegance regulated by the moon's are; In It the daily quantity of food, which consl.'s of fifteen mouth. fuis at the Full Moon, is dimisshed by one mouthful every day dunne the dark fortnight will it is reduced to zero at the New Moon, 4ad is 10. creased la falte tainder during the bngb: fortsight. + The word in the Text Kncka, wkleb muy meso hardship or bodily mortification. The Commeatators mention Prag Spatys u ono of the forms of hardship, o, a person must give ep the whole of kis property before be eaters upon the life of an ascetic and must, therefore, put up with all sorts al barishsp originating from want of money, The Bombay reading as qucte3 la the Text differs frond il-bat 12. purport is alsot the site ·126 Yajhawalkya Samhite. He must live within five fires* during the summer, sleep on the bare sacrificial ground in the rainy season, [always] put on wet cloth in the dewy season, [and thus] 'practise austerities according to bis might. (52) He must not be enraged with him who pierces him with a thorn, nor pleased with him who pastes him with sandal, but he should be impartial towards him and him (i.e.towards the both.) (53) Or putting the fire within his own self, he should dwell under a tree and live on a restricted diet, or he ! should beg from the retreats of (other) Vánaprasthas (the quantity of food which may] keep the body and soul together. (54) Or collecting it from a village, he should, having controlled his speech, eat eight handfuls. Or leaving on air, he should proceed towards the north-east quarter till the destruction of his body. (55) [DUTIES OF A TATT, OR ONE WHO HAS BYXOUXCED THE WORLD.] HAVING performed duly the Prajapatya Sacrifice (ie, giving away his entire property) with all the Vedas as presents, and thereafter, having placed all the Fires within his own self, [one is entitled] either from the Forest (it., Vánaprastka order) or from the House (ie, Gúrhasiya or Domestic order) (to enter upon the life of a Yati). (56 [He, alone, is qualified to do so), who has studied the Vedas, who has practised recitationsi[of the sacred verses) who has a son, who has given food, who bas Practising pcoadce with four firca and the Ses.

·Ydjfaralkya Samhita maintained the Sacred Fire, who has celebrated Sacrifices according to his maght, and who fras concentrated his mind upon the acquisition of] emancipation. (57) He should be given to the well-being of all creatures, be of a quiescent soul, carrying thtee staffs* and a la.. mandalu (water pitcher), should live alone, . wander about and resort to a village for begging alms. (58) Being attentive, without having his qualifications noticed (by the householder] and shorn of avarice, he should, in the last part of the day, beg alms in a village where no mendicant had gone before, sufficient to keep his (body and soul together) (59) The vessels (used by a Yati], should be made of earth, bamboo, wood or bottle-gourd. Their purification is effected) with water or the touch of down grown on a cow's taíl. (60) Having withdrawn the senses from their objects, télinquished attachment and envy, removed (all sources of] fear to creatures, a Brahmana becomes immortal (61) The purification of the mind should be particularly made by a Vikshu (mendicant) for the purpose of ac. quiring true knowledge and singular power (11 the practices of meditation, concentration, etc). (62 Residence in the mother's] womb, as well as goings to hell, drought about by the perpetration of forbidden acts, mental afflictions, diseases, jes, decrepitude, disfigurement (brought about by lameness, blindness, etc.), birth is a thousand species, non-attachment for • A religrods mendłeant or a Sawnyásix, who has renounced as world 1g attachments and who carnes three tong staves tied together so as to form one la his right hand According to Madu, "one, who has obtuned Puud over his mind, speed and body for though, mar and veed) ·V 128 Yajfiawalkya Sanhita. disired for objects and attainment of what is not liked, should be thought of. By the yoga of meditation he should see the subtle soul abiding in the Great Soul. 163–64) (Following a particular) és'rama (stage or mode of life) is not the cause of religion. He, alone, is [a reli: gious mán}, who practises (all the regulations laid down for cach order]. Therefore, one should not treat another in a way which is distasteful to his own self. Truthfulness, non-stealing, absence of anger, modesty, purity, intellect, patience, absence of pride, restraint of the senses and spiritual learning-all these are spoken of as religion. (65–66) [SPIRITUAL SCIENCE AND THE FORMATION OF HUMAN BODY ) As scintillations come out from a red-hot iron bait so individual souls emanate from the Great Soul, (67) of them, every individual soul does some deed, righteous or sinful, either of its own accord, or by nature, or by habit (the outcome of pristine Karma) (works). (68) The imperishable [Soul is] the cause of the universe), the conscious (Soul] is independent; Brahma is the master of gunóst and not subject to any. It is . In the Bombay Edition this Chapter has been included withio that on Yati. + We find three universal tendecies, or forces acting on the face of creation There is the chaotic or disorganizing tendeacy which leads everything into confusion; there is the isolatiog tendency, by which every object tries to secure an individual position of its owa and there Is the harmonising tendency by which every object gravitates to a Ceatre lo creation and which tries to bring all objects of creation into one universal order. These three universal tendencies arc inherent in creation, both, animate and inanimate, and every form of growth is dependent upon the working of these tendencies They are not ih ·Yajnewalkya Samhita 129 aanborn but is being described as born for its having assumed a body (69) As at the beginning of creation he creates ethen air, fire, water and earth, successively investing [them) with one more guna (quality) * so he himself takes chose [elements) when he takes bisth † (70) The Sun is gratified with oblations, from it foriginates) rain, from it grow corns and herbs (formingſ the food stuff, which, in the shape of rase (constituent fluid of the body) becomes semen (71) In pure (1 € not affected by bad bile, etc,) blood and semen (oryginating) from the union of a inan and woman, the sixth (e, the atman or soul), the lord (of the universe,) takes himself, simultaneously the five elon ments (72) [The five) instruments of sensation (te, the eye, the car, the nose, the tongue and the skin), the instruments of action (1e, the organ of speech the hards, the feet, the organ of excretion and the organ of generation), the mind, (the five] vital 2irs, knowledge, duration of life, happiness, steadmess, the faculty of retention, passion, sorrow, desire, egoism, exertion, form, color, vice, envy, materials or ingred ents which form all the objects of nature but the laws that regulate thesr Creation---the inherent energies or tendencies, The first is called the Tam guna the second Raja, and the third, Satt4 -- N DUTT's Outlines of Hindu Metaphysics • Five elemental pastectos produced the five clements namely, (t) ether or the vehicle of sound it has the property of audibleness (a) air, sensible to bearing and touch (3) fire sensible to hear ing touch and sight, (4) water, sensible to hearing, touch sige, and taste, (s) earth sensible to thearing touch sight taste, and smell * Za thes S'loka the author describes the method by which the soul 2530mes a body 17 ·130 Yaziawalkya Samhita. prosperity and adversity,—all these are born with the soul (as the result of its pristine deed] when the limitless [Great Soul] wishes to be limited (i.e., born as the individual soul). (73-74) In the first month (of conception], (the sixth) dhátu (i.e., the soul), being invested (with the five elements), remains in a liquid form. ' [In the second month; it is converted into) a ball of flesh; in the third, it is invested with limbs and the organs of sense. (75) The unborn soul takes, in the third month, from ether, lightness, subtleness, and audibleness, the organ of hearing and strength; from air, the organ of touch, the power of exerting, the movement of limbs and hardness; from fire, the organ of seeing (ege), the digestive power, heat, form and beauty; from water, the organ of taste (tongue), watery substance, cool. dess, tenderness and liquidity; from earth, the organ of smelling (the nose), the power of smelling, heaviness and the corporal frame. Thereafter it moves. 76—78) By not giving what a woman, in pregnancy, wishes for, the embryo meets with some shortcomings, either [in the shape of} disfigurement or death. Therefore what is liked by [a pregnant] woman must be gratified. (79) The limbs attain to firmness in the fourth month, and blood is engendered in the fifth. In the sixth, originate strength, color, nails and hairs. (80) In the seventh, it is invested with mental faculties, consciousness, arteries and nerves. In the eighth, skin and flesh become hardened, and (the embryo) is ja. vested with the retentive faculty. (81) [la the eighth month,] ojas (vitality.giving liquid) runs, again and again, towards the mother and the en- ·Yajiasalkya Samhita 136 bryo Therefore, a child, born in the eighth month, is deprived of its life (82) Either in the ninth or the tenth month, [the foetus] comes out in a feverish state, [driven) by the wind of labour pain, through the canal of the organ, like an arrow (83) His six sorts of body* contain sıx skins,t sıx limbs, and three hundred and sixty bones (84) There are sixty four [bones at the teeth with those at the roots thereof (Sthila), nails are twenty, Sardłas (bones, forming the root of the fingers and toes) Care, also, twenty), their position is fourfold (ze, two feet and two hands) (85) Sixty bones (form] the fingers (16, each finger having three bones), two bones [belong to each) becl, four (bones], are in the [four) ankles, elbow bones are four, similar (is the nunber of bones, cxreting in the legs, from the ankle to the knee (86) To the knee, check, thigh, hip, shoulder, the part between the car and the eye, the palate, and the buttock,—to cach of these have been assigned two bones (87) There is one bone in the organ of generation and forty five [bones) are on the back, fifteen bones Care in the) neck, collar bones are tuo, and.there is one bone in the chin (88) (Two are at the root of the jau, and the same, in the forehead and the grande (ie, the shole side of the face including the temple) There is a (thickset) bone • The body farested with (stefold Etes or made ol 913 substances as blood fesh medus (Ext or marrow sapposed to le ia the abdomen) bone marrow of the bode and senco Sa sorts or byer of sus lorted by the blood ·134 Ydsailaliya Samhiti called gland in the nose. Sidebones fie, those in the part of the body below the armpit), with those at the roots and arudas (smaller bones connected there with), are seventy-tuo in number]. (89) There are two, bones in the temples; four, in the skull; and seventeen, in the breast. This is (se, three hundred and sixty) the aggregate collection of bones in a man's (body). (90) Savour, color, odour, tangibility and sound are called dishazás or the objects of perception. The nose, ear. tongue, skin and the eye are the (five) Indriyás or the instruments of sensation. (91) The hands, the organ of excretion, the organ of generation, the organ of speech fand the fect, are the five [instruments of action], and raind is to be known as both the organ of sensation and action. (92) The navel, ojas* (vitality-giving liquid), the organ of excretion, semen, blood, the two temples, the head, the shoulder, the throat and tie heart are (briefly) the abodes of Prána (the vital air.) (93) Marrow, flesh, the lungs, klomá (the organ of thirst), the liver, the spleen, the finer intestines, the 110 kidneys, the urinary bladder, the receptacle of excreta, the receptacle of undigested food, the heart, the grosser intestines, the anus, the belly, and the abodmen are mentioned in detail (as the abiding places of Prána) (94-95) The pupils of the eyes, the two joints between the eyes and the nose, the two orifices of the ears, the lobes of the cars, the two eats, the two temples, the two eye. brows, the two gums, the two lips, the cavity of the • A Lind of liquid sabsfasce existing near the lotus of the heart, which distributes vitality all over the body.

·Yapiawalkya Samita 135 loins just above the haps, the two hipoints, the two testicles, the two kidneys, the thorax, the breast, the tonsil, the buttock, the balls of flesh lying on the hips. and the thighs, the palate, the belly, the receptable of urine the urinary bladder, the head, the tivo checks, the tivo uvulas, any loss or depressed part, all these parts of the body, as well as the two white parts of the pupils, the two feet, the two hands the heart, and the nine apertures (111* , the two eyes, the two ears, the mouth, the organ of excretion and the organ of generation), are the abiding places of Prána (96-99) [Besides these, there are, in this body.) seven hundred arteries, nine hundred ligaments, two hundred essels and five hundred muscles (100) The vessels known, as s'srás and dhamani, are twenty nine laks, nine hundred and fifty sıx [in number ] (101) The berrds and hairs of human beings are known as being three laks (in number], there ace one hundrede and seven vital parts and two hundred joints. (102) The extremities of the hairs of the body, together with the pores for letting out perspiration --cach beng of the size of an atom and separated from each other by the measure of an atom floating in the sunbeam num. ber fifty four kotis, sixty seven laks and fifty thousand If any [of you, O hermits) knows the number and position of all these, (he is, indeed the foremost of Yogins ) (103—104) [Under normal condition of things,) nine handiuis of (rasa) lymph or chyle, ten handfuls of water, seven of cxcreta, and eight of blood, have been mentioned (as cristing in the body] (105) Six (handíuſs} of phlegm, five, of (pulta) bile, four.

·134 Yazilawalkja Jant ta of urine, three, of (zasa) myosin, two, of (meda) lat, and one, of marrow,--[are in the body) , hall handful of (marrow, as well as of phlegm,) ojas (vitality-giving liquid), and semen, is in the head He only is consersant with the road to) emancipation, who hnows this body to be frail (106-107) There are seventy-two thousand vessels, emanating from the heart, called Hitahita In their midst is a plexus, effulgent like the Moon, at the centre of which is stationed the soul like a stationary lamp He, who knows it, is not born, again, in this world (108-109) The A'ranyaka, that I have received from the A'ditya, should be hnown, as well as the Yoga system cxpounded by me, by him who wishes to practise Yoga (110) Having withdrawn the mind, understanding, reten tuve faculty and the senses from all their objects, the soul,--the lord, that is stationed like a lamp in the heart, should be meditated upon (111) Duly studying the eternal Sáma hymns and from a careful practice thereof, one [gradually) knows the great Brahman (112) Aparântaha, Ullopya, Madraka, Makarı, Ouverava, Sarovindu, and Uttara-thcse Gåthis of the Rik, besides Panika, Daksha and Brahma hymns-should be sung accompanied with a thought for emancipation (which is acquired] by the practice thereof (113–114) Persons, conversant with the science of Viná music, experts in Srutt (a division of the octave) and Jatt (the seven primary and eleven subsidary notes of Indian Gamut), and those proficient in the hnowledge of Tala (Timc), arrive, without any crertion, at the road lucha leads to emancipation (115) ·Yázüzwald ya Samutá 135 If a vocal musician by his singing, does not attain to the most exalted station, he, however, becoming an attendent of Rudra, sports with him (110) The soul 13 without any limitation, it is called limited, when it assumes 1 body, from the [Great] Altman emanates the entire universe and from the universe springs the body (117) (The Audience putting the Question )-Tell us how this universe consisting of the celestials q5uras and the mankind emanates from the (Great] Soul and how the body springs into existence from the universe, we cannot conceive it [properly] (118) (Yahadalkya replies )-The Purasha.--having a thousand hands, feet, eyes and heads, and effulgent like the Sun that is seen by removing the net of (moha) delusion (which makes men regard the body as the soul), —is the Soul, Pazia and Prajapatı of the universal form He is identical with the universe and becomes Yajna in the shape of food (119–120) Most excellent juice originates from the food that is dedicated to a Deity This juice, propitiating the Derties [unites] the sacrificer 12th the fruits ( e, desired for objects) (121) [Driven) by the wind, [1t) reaches the Moon, aided by its rays, it reaches the solar region, replete with the Rich, the Yajus and the Seman (122) Then from its own region the Sun creates the most grateful nectarine juice, from which originates this universe consisting of the mobile and the immobile and the means of sustenance (1 e, anna or food stuff) (123) From that food stuff originates again sacrifice, again fraard word in fine, uz le Wuets iu pre ·136 Yajilauallya Sanald universe), without any beginning or end, [is continually! Tevolving (124) The soul is without any beginning, nor the Great Soul (or Purusha) has any beginning But the Purusha has a relation (with the body] acquired by deeds-the result of delusion, desire and ensy (1251 The [four] Varnas (the Brahmana, Kshatriya, Vars'ya and the S'udra) have, in order, originated from the mouth, the arms, the thighs and the feet of that (Purusha), the First Deity having a thousand head etc, described by me before (126) The Earth has onginated from his feet, the celestiat region or heaven, from his head; the vital airs, from his nose, the quarters, from his 'ears, the wind, from his shin, and fire, from his mouth (127) The Moon [has originated] from his mind, the Sun, from the eyes, the sky, from the navel, as well as the entire universe consisting of the mobile and the immobilc (128) (The Audience putting the Question 1-0 Brahman* of this be so, why is he born in the lower order of beings? Why should that I's'varat be affected by evil deeds and desires ? (129) Why [sliall] not pristine knowledge [coine to a person), who is invested with the instruments thereof, (such as the mind, etc)? And why does not the Omni. present (Purusha) feel the miseries of all creatures ? (130) . One conversant with the knowledge of the Supreme Brahman + When the Supreme Brahman is invested, with the gunas, he is called ritara or the Creator The argument is --While that Parusha is T's'vara the Supreme Lord and Creator why should he be then uader the ipfiuence of evil deeds begotten by stupefaction desire or envy which, alone pay explain for his birth in the lower order of beings?

·'Vajñasalhya Samista 137 The following are the Rephes ) -The Jrva (individual soul) [affected] by the sins, begotten of acts, the mind, speech and the body, comes by birth (to live amongst) degraded people, birds and stable objects, * and in hundreds of other species (131) As there are endless mental tendencies of embodied creatures in various] bodies, so are the forms of bodied beings in all (therr) births (132) The fruit (good or bad), of (some) deeds, comes in the next birth, that of some in this world, and that of some, either in this, or in the next, birth There (te, in the appearance of the fruits of deeds) the inclination of the mind is necessary (133) [One) thinking steadfastly of robbing another's wealth, one thinking of injuring (others), or one given to the pursuit of unreal objects, is born in degraded orders (as Chandalas, etc ) (134) An untruthful person, a slanderer, one giving veat to harsh words, or one speaking of contradictory state ments (mentioned in the Puranas), is born in the species of birds and animals (135) One, who is addicted to theft, one, who knons 10- other's wife, or one who slaughters animals unfairly , - is born amongst stable objects (136) One, who knows self, is endued with purity, is selfrestrained, practises austerity, has controlled his senses, performs religious rites, has mastered the Vedas, or one, who is pervaded by the sattua (harmonizing tendency), is born amongst the Celestials (137) One, who is given to evil deeds, is impatient, is addicted to worldly objects, or one, who is pervaded • It has alter all now been prored that there is 1 le 19 stat onary cbjects like the stone ·738 Yajian alkya Sanlıtā by the rajas (self centering tendency). comes by al human birth after death (138) One, who is always sleepy, cruel, avaricious, atheistic, [or one), who always begs, is shorn of the power of discrimination, performs forbidden acts, and is pervaded by the tamas (disorganızıng tendency)|,--s born amongst birds (139) Travelling in this yorld under the influence of the rajas and tamas and cndued with many harmful mental tu idencies, (the individual soul] attains (repeatedly] to Samsura (the cycle of births and the miseries conse quent thercon) (140) As an unclean murror cannot admit of form and light [being reflected on it), so the soul, not fully developed by the result of former acts, cannot come by the know. ledge [of pristine deeds) (141) As the sisest juice,--though existing in an unripe sour cucumber,--s not perceived, so the knowledge, derived from the meditation of the higher problems of existence, is not percenable although existing) in a soul not fully developed (142) As an embodiçd creaturc experiences all sorts of pleasure and pain,hich arc felt by all, --in his own bods, so a Yogin (sc, onc, who has withdrawn his mind from all external objects and conquered the sentiment of mine, -sho is liberated, does not come by the pain which (affects) all* (143) As the shy (akisha) -though itself onc-appears disersificd (as reflected) in sanous scsscls, as the Sun Tappears 15 multiform) in sirious pools of writer, so the re soul appears as many [lcin, subject to adhes liritations) (144) ·Pálmalkya Samhita. 139 Brahma (the soul), ether, air, fire, water and the earth are (the six] elements, these [ie, the five elements, excepting the soul,] are to be apprehended (se, gross), and the soul [1s the apprehender*)s-from them has emanated [the universe consisting of] the mobile and the immobile (145) As a potter makes an earthen) pot by placing an carthen clod on his wheel, as a builder builds a liouse with tiegs, earth and wood, as a goldsmith makes arti. cles of (various forms) merely with gold as his ingredient, as 1 sihvorm makes a web with its own salıva ,--so the soul, taking all the clements (earth, etc.,), and the instruments of sensation (eye, etc ), creates, in various orders, bodies-fettered by the fruits of deeds (146–148) As the great elements (sky, air, etc) are real (re, their existence is an established fact), so is the soul Othernise (7 €, if the soul be not other than an organ of sensation), who secs, with another, the same object) seen by one, eye ?t (149) Who, hearing again the words-heard once before, cin recognise them (to be the same]? Who gets the recollection of past deeds and who secs dreams 7 (150) The soul is the conscious element that apprehends and perceives all, the other are elemeats which are unconscious are also perceired by the soul The conscious soul uses the Sve elements which are by nature unCOOKIOUS 19 the work of creation + If the soul be identical with the organs of sensation theo a parson, secing an object with one eye cannot perceive it to be the same when seen by another • Herein are set forth arguments by which the separate and under pendent existence of the soul is proved If it be identical with the body, then consciousness will not disappear after death, for body is not des. troyed after death Nor is it to be indestifed with the organs of sensa tion, for them with the destructies of a participar orgac conscious CSI *ould d surreae ·138 Yajnazalkya Sanıhatá by the rajas (self centering tendency), comes by at human birth after death (138) One, who is always sleepy, cruel avaricious, athem Istic, for one), who always begs, is shorn of the porter of discrimination, performs forbidden acts, and is pervaded by the tamas (disorganızıng tendency),-1s born amongst birds (139) Travelling in this orld under the influence of the rajas and lamas and cndued with many harmful mental tendencies, (the individual soul] attains (repeatedly] to Samsura (the cycle of births and the miseries consequent thereon) (140) As an unclean mirror cannot admit of form and light [being reflected on it), so the soul, not fully developed by the result of former acts, cannot come by the know ledge [of pristine deeds) (141) As the sweet juice,--though existing in an unripe sour cucumber,-is not perceived, so the knowledge, derived from the meditation of the higher problems of existence, is not perceivable although existing] in a soul not fully developed (142) As an embodied creatvre experiences all sorts of plea. sure and pain,-ibich are felt by all, --in his own body, so a Yogin (te, one, who has withdrawn bus mind from all external objects and conquered the sentiment of mine, Rho is liberated-does not come by the pain which (affects} all' (143) As the sky (akusha) --though itself one appears diversified (as reflected] in various vessels, as the Sun (appears as multiform) in various pools of water,--s0 the one soul appears as many [being subject to afidhis I limitations) (144) ·Pajiawalkya Samhita T3y Brahma (tlie soul), ether, air, fire, water and the earth are [the six] elements, these [re, the five elements, excepting the soul] are to be apprehended (te, gross), and the soul is the apprehender*], --from them has emanated (the universe consisting of] the mobile and the immobile (145) As a potter makes an (earthen] pot by placing an earthen clod on his wheel, as a builder builds a house with twigs, earth ard wood, as a goldsmith males articles of (various forms] merely with gold as his ingredient, as a sikworm makes a web with its on a salıva ,so the soul, taking all the elements (earth, etc,), and the instruments of sensation (eye, etc), creates, in various orders, bodies--fettered by the fruits of deeds (146--148) As the great elements (sky, air, etc) are real (te, their existence is an established fact), so is the soul Otherwise (te, if the soul be not other than an argan of sensation), who secs, with another, (the same object] seen by one, eye ?t (149) Who, hearing again the words-heard once before, can recognise them to be the same)? Who gets the recollection of past deeds and who sees dreams ?f (150) The soul is the conscious element that apprehends and perceives all the other five elements which are unconscious are also perceived by the soul The conscious soul uses the five elements which are bry nature unconscious in the work of creat on + If the soul be identical with the organs of sensation, then a person, ste og an object with one eye cannot perceive it to be the same when seen by another Herein are set forth arguments by which the separate and independent existence of the soul is proyed If it be ident cal with the body then consciousness will not disappear after death, for body is not des troyed after death Nor is it to be indent fied with the organs of sensa tion for thea with the destruction of a particucar organ consciousness krulauayyar.

·. [If the soul be an organ of sensation, who) Kould be proud of caste, beauty, age, character and learning? And who would exert with deeds, mind and speech [to enjoy] *the objects (of senses,] such as the sound, etc? (151) He, (influenced by egoism) doubts whether the consequence of an act (religious or otherwise, Karmaphalam) exists or not, he thes. this body as the soal, and considers himself successful, even when (he is} unsuccessful (152) He thinks 'These are my wife sons and ministers, and I am theirs" And he has always, a contrary notion of deeds, leading to his well being and otherwise (153) He does not discriminate between the soul, nature and her productions He trics to fast, enter into fire and water, and jump down from an-clevated place (154) A person, thus engaged in improper acts, of un controlled mind and attentive to unreal deeds, is fettered by cnvy, stupefaction and desirc (begotten by luus decds] (155) The scrvice of the preceptor consideration of the meaning of the Vedds and other Scriptural works, [and] the performance of the rites. laid down therein, associa. tion with the pious, healthy conversation with the good Again the sout is not traosient Il it be so it cannot preserve the recollect on of past dreds nor can it see dreams. When any external object is perceived it leaves an impress on on the conscious to L Power of recollection is nothing but knowledge derived afterwards from this impresion Again, knowledge of objects perceived in the waking state is during the sleeping state Safra or dream During sleep all the organs le dormant 11 the soul be ident cal with the organs of sensation dreamids is not possible for it ·Ydjfiau alkya Samhit Tf71 avoiding sight and touch of women, regardug all creatures as one's onyn sell, renouncing of what is accepted wearing on a shattered linen, witholding the senses from their objects shaking off of lethargy and dormancy, disregarding the impurities of the body and the perception of sinfulness in mental proclivities, non-attachment to rajas and tamas, purification of the mental faculties (by Prántyana, etc,) non attachment, and the control of the senses , -purified by [all] these expedients and endued with satiwa (harmonizing tendency), one becomes immortale, acquires emancipation (156-159) The yoga (realization of spiritual union between the Individual soul and the Divine Soul) of the good originates from the destruction of action (ie, of avidya, nescience, its root) brought about by the meditation of the nature and being of the Real and its adoration and by purified yoga (160) He, whose mind, at the time of the destruction of the body, remains centred, in a purified state, on Pisvara, and is shorn of the delusion of mineness, acquires a perfect recollection of pristine deeds [in the next birth] (161) As an actor, for ethibitiag various characters, paints his body with various colours, so the soul assumes (various] bodies begotten by (multifarious acts (162) The disfigurement of the body and the absence of limbs, that is seen [in an embryo) from its birth, are owing to the defects of time, deed, seed (se, father's semen), and of the mother (163) The soul is never (renounced] by egoism, the minds the course of events, the consequence of deeds and the ·1.42 Yajia calks a Samita corporal frame, before the attainment of emancipation (164) As the existence of a light is owing to the union of the wick, lamp and the oil, (and as it is, sometimes ] seen (put out), owing to an adverse event, such as a strong gush of wind)*, --so is the untimely destruction of life (165) He, who resides in the heart, has endless rays of variegated colours such as white blach, twany, blue, reddish, and dark blue (166) of them one is situated upwards, which piercing the solar disc, runs beyond the region of Brahma , (with its help, [the individual soul] acquires the most excellent condition (1 €, emancipation ) (167) By the other century of rays which are situated upwards, [lt] acquires the forms of the [various] Deities together with their respective regions (168) The various other mild rays, shicli are situated downwards are for reaping the fruits of deeds By them (the Fira], having no control over itself, comes to this Samsára (the world) (169) [You should) understand the independent) existence of the soul [and consider it] as the cause of the uni. verse [by the study of] the Vedus and the Smritis, by discriminative knowledge, birth, death, diseases, movements caused by knowledge and desire, [hnow. fedge of] truth and falscliood, emancipation, happiness and misery, good and evil deeds evil protends, (such • The meaning is -Alght continues to burn so long the materials exist such as the wick lamp and the ol But cven these matenals er sting it is sometimes estrogested by an unexpected wnd etc smlarly I le continues to run on its fized course though sometimes it big cat off wat mely by es extraordinary calamity ·Yüjdaaltya Sarishita beings of an higher order, but unapprehended by the 'grosser senses of mankind), their objects being multi- 'plied by the each succeeding one Their objects are sound, tangibility, colour, savour and odour Each [object) disappears (in the same [element) from which it emanates (119–180) Although it is the creator itself, it has been, by me, described before, how the soul creates itself by the influence of actions (sáttisk, rájasık and táması) (181) Sattwa, rajas and tamas are its ginás or universal tendencies Possessed of rajas (self-centering tendency) and tamas (disorganizing tendency), it (the individual soul) comes again and again in this world (182) That Great Purusha, (although himself) without any dimitation, becomes limited (when he assumes a, form]; and with this change, he is described as having his form perceived by the senses (183) The intervening space between the sign Aries and the star Canopus is called Pitriyána (or the road of the departed manes), by-that the Agnihotrinás (1C, those ho consecrate and maintain Sacred Fires), desirous of heaven, go to the celestial region (184) Those, who practise charities, those, who are pro. perly endued with eightfold acromplishments, (vis, absence of pride, mercy, forgiveness, absence of envy, purity, desire for doing good, liberality and absence of greediness), and those, who practise the row of truthfulness, -also (proceed to the celestial region] by that road (185) Proceeding to the celestial region (depaloka), through the quarter situate between the constellation Saptarski (Ursa Major) and Nágazıth (ie, the collection of three on the south of the Saptarsht) eighty-eight . stars ·'Yajnawałkya Sankul 115 thousand ascetics, leading the domestic mode of life --- ha again come to the world, become the sceds of creation and institute the religion of action And all those ascetics, avoiding all actions and endued with asceticism, thc uirtue of celibacy and spirtual knowledge, and disassociated from company, live therc till the dissolution of the elements (186–188) The Vedas, the Puránás, the auxiliary sciences, the Upanishadas, the Slotas, the Satrås the commentaries and every other [branch of Icarning), orally proceed from them (189) The study of the Vidus, sacrifice celibacy, penance, self control faith fasting and control over the senses are the instruments of the knowledge of self (190) He : &, the self) should be enquired into, seen, meditated on and listened to, by the twice born living in all the as ramás or orders (191) Those twice born ones,"ho, resorting to the study of [spiritual science) called aranyaka, and endyed ith. great faith, worship this real self,know at [truly) (192) They gradually approach [the presiding Derties of thel-fire, the day, the light half month, the northern solistice, the celestial region and the sun Yvith fightning (193) Thereupon the mental Purushi, meeting them, takes them to the Brahma region, from which there is no retum (194) Persons-ho have conquered the celestial region by sacrifice, penances and charities, are born, in order, in (the regions of the presiding Deities of the) smolc, night, dark fortnight, the southern solistice, the region of the departed manes, of the moon, the ur, the rain, the water and the earth and retum again (to the world (195-196) 19 ·✓ 146 Yázilaualkja Samhita He, who does not know these tipo roads of the soul, becomes [sn inotlier birth, either} a reptile, a bird, a sorm or an insect (197) The feet should be placed on the thiglis, (on the right foo') should be placed the left palm, on which is to be spread the right one, the mouth should be firmly fixed by [the l elp of} the breast and be raised up a little, the eyes should be shut up, (the mind should] be placed in Satt va ile be shorn of all disturbiaz tendencies and be stendiedi, (the lower role of] the teeth should be touched by the upper ron), the tongue should be firmly fixed on the palate, the mouth sliould be shut up, [one should be perfectly steadied, the entire number of senses should be withlield [from their ob jects] the seat should neither be fou nor ligh, Conc) should practise Pránájáma (suppression of the vital ters) twice or thrice thereupon the Lord, who is stationed in the heart like a lamp should be meditated upon A wise than, hating practised concentration, shall fix the soul in the leart (195-201) Disappearince (i'c assumption of an invisible body ) recollection [of pristine cvents), physical grace [of the past present and unforescen events] knowledge of the car (ie, hearing of the past, present and urt ficard of sound), [the poner of] entering into anothers body, after renouncing one's own body, crcating objects, according to one s okn will, -arc the marks of the consummation of gorgic power The re nouncement of the body, alter the consummation of 105a, leads to immortality (202-203) One, who has studied 1 1'da, who has renourced ) is desire who liscs in a lorest, who lives on unsolicited Vision the power of ·Vajrat alkya Samhita 147 food and who is of restricted diet, acquires the highest Siddhi (super-human power) * (204) One, who acquires wealth by fair means, who is given to spiritual knowledge, who receives guests, who performs Sraddha and who speaks the truth, even though a householder, is emancipated (205) [REGULATIONS ABOUT PENANCE, ESPECIALLY THAT FOR BRARMAXICIDE ] HAVING visited dreadful hells-the result of heinous crimes (like Bráhmanıcıde, etc,] persons, perpetratzog heinous crimes, are born again (in this world] after the dissipation of Karma (206) A person, slaying a Brahmana, ta born in the species of deer, dog, hog or camel One, drinking spirituous liquor, is born in the species of ass, or amongat Puškása (one begotten by a Chandála on a higher S'adra woman', or Vena (mired caste) There is no doubt in it (207) One, stealing gold (owned by a Brahmana) atterns to the state of 2 vermin, insect or bird The violator of 1 step-mother or a preceptor's wife, gradually becomes grass, bush or creeper (208) [And when they attain to human birth, the slayer of a Brikmana (15 seen] suffering from consumption, the drinker of spirituous liquor, as having black teeth, • Supernatural faculties or perfections which are eight 1a number, namely, anaman or the supernatural power of becoming as small as an asom, nakımax or the power of socreasing the s ze of the body ag will, laguman or the power of assuming extreme lightness at will, gazumton or the power of making oneself heavy at will, prapt or the power of obtaining every thing prazılmyd irresistible will or fiat, intva supremacy, tas ifra subjugation or subdung by magical Power, ·146 Yajilaualkja Samhitú Hc, who does not knok these tivo roads of the soul becomes (19 another birth, either] 1 reptile, a bird, a worm or an insect (197) The feet should be placed on the thighs, (on the right 100; should be placed the left palm, on which is to be spread the right one, the mouth should be firmly fixed by [the help of] the breast and be raised up a little, the eyes should be shut up, (the mind should) be placed in Sattro (ic be shorn of all disturbing tendencies and be sezdicd , (the lower row of] the teeth should be touched by (the upper row], the tongue strould be firmly fired on the palate, the mouth should be shut up, Conc) should be perfectly stendicd, the entire number of senses should be withheld [from their ob jects) tlic seat should neither be low nor ligh, Conc] should practise Pránájáma (suppression of the vital airs) twice or thrice, thereupon the Lord, who is stationed in the heart Ithe a lamp should be meditated upon A wise man, having practised concentration, shall fix the soul in the heart (198-201) Disappearance (1c, assumption of an invisible body ) recollection [of pristine events), physical grace, vision [of the past present and unforeseen events], knon ledge of the ear (ze, hearing of the past, present and um heard of sound), [the power of] entering into another s body, after renouncing one's own body, the power of creating objects, according to one's own will s-are the marks of the consummation of yougic power The renouncement of the body, after the consummation of joga, leads to immortality (202—203) One, who has studied a Veda, who has renounced his desire who lives in a forest, who lives on unsolicited + ·Váziatalkya Samható 147 food and who is of restricted diet, acquires the highest Siddhi (super human power) * (204) One, who acquires wealth by fair means, who is given to spiritual knowledge, who receives guests, avlo performs S'yaddha and who speaks the truth, even though a householder, is emancipated (205) (REGULATIONS ABOUT PEXANCE ESPECIALLY THAT FOR BRA ANANICIDE ] HAVING visited dreadful hells-the result of heinous crimes (like Brahmanicide, etc,] persons, perpetrating heinous crimes, are born again (in this world) after the dissipation of Karma (206) A person, slaying a Brinmana, is born in the species of dcer, dog, hog or camel One, drinking spirituous liquor, is born in the species of ass, or amongst Pukkása (one begotten by & Chandála on a higher S'Adra woman', or Vena (mited caste) There is no doubt in it (207) One, stcaling gold (owned by a Brahmana) attains to the statc of a vermin, insect or bird The violator of a step mother or a preceptor s wile, gradually becomes grass, bush or creeper (208) (And when they attarn to human birth,] the slayer of a Brálmana (15 seen) suffering from consumption, the drinker of spirituous liquor, as having black teeth, Superoateral faculties or perfections which are eight 19 nomber, namely, animan or the supernatural power of becoming as small as an atom mak1910x or the power of tscreas ng the s.ze of the body at wall faghiman or tbs power of assuming extreme lightness at will garuman or the power of making oneself beary at all, praptı or the power of obtaining every thing prátimys irresistible will or fiat, 1 31ta sjpredicy, as ilus sugjugation or subduing by mag cal Power ·148 Yafaa alkya Samhita A the stealer of gold, as having bad nails, and the violator of a preceptor's bed, as having ugly skın (on his organ ol generation] (209) Of them, one, associating with a particular (sınner] is born with the same marks (on his body), one, who steals food, gets weah digestion, and one, who steals a book or learns a lesson stealthily without the permis. sion of the preceptor, becomes mute (210) One, who pilfers corn and mixes a spurious article suith it, gets an extra limb, one, who slanders another, gets i nose emitting bad smell, the stealer of oil becomes a cockroach, one, who announces another's shortcomings, gets a mouth emitting foul smell (211) One, who seduces another's wife, or one, who robs Brahmana's property, becomes a Brahma Rakshasa in a solitary and dreary forest (212) One, who robs another's jeivel, is born in degraded caste, one, who pilfers a vegetable consisting chiefly of leaves, (us-born as] a peacoch, one, who pilfers sweet scents, becomes a musk rat (213) The pillerer of corn [becomes) a mouse, that of a conveyance, a camel, that of fruits a monkey, that of water, a duch, that of milk, a crow and that of imple. ments for constructing a house, a chatala bird (214) [The pilferer off honey (becomes) a godis, that of meat, a vulture that of a con, an alligator that of fire, a grane, that of a raiment, [becomes subject to] white leprosy, that of juice, a dog and that of salt a clari (a hind of insects (215) To slon (the result of theft these instances] have been cited by me For theft one is born amongst animals, according to the nature of the article [stolen] (216) ·Yanavalkya Samith. After reaping the fruits of Karma and being born in the species of birds, when persons, with the cycle of time, are (re-born amongst men], they [become) poor and wretched, shorn of all good marks (217) Thereupon, having their sins washed off, the Yogins are born in a great family, gifted with learning and possessed of wealth and grains (218) Owing to negligence in the performance of prescribed deeds (duties), perpetration of forbidden tyorks and fullure to govern the senses, a person goes to hell. (219) For purification, therefore, penance should be per formed by him in this world The inner selt of such as person, as well as the world, become pleased (220) LE persons, addicted to sinful deeds, do not expiate and repent for their sins, they go to dreadful and disa tressing hells (221) Those wretches of men,--ho, having been visited by sins consequent upon the perpetration of dreadful crimes and minor offences, do not make penances,--go to [heils] Tomista, Lohas'anku, dlahánıraya, Sálmali Rourava, K'utma, Pootimritlika, Kálasutra, Samhála, Lohitoda, Savisha Sompratápzna, Mahanaraka, Kiilola, Sanjirana, dlahapatha, Atichi, Andhalámisra, Kumbhipika, Asipalrarana-[these twenty), and Tipana, (forming) the trenty first (2224:25) Any sin, committed unnotingly, 15 expiated by penances But a sin, committed knowingly, is not ei. piated by a penance), byt by sirtue of a text, [he] can associate with his community (226) A destroyer of a Brahmana, a drunkard, a thief and a violator of a preceptor's beul, as well as those who associate with them, jre (all) Ilahvpilakus (cc, perpetralors of lucinous crimes (227) ·ISO PjNa.calky: Samhitil Idification of a preceptor, tint of the Vedas, chic destruction of a friend and forgetting what has been studi, d, should be known (as sins) equal to Bralinians. aide (228) To cat forbidden food, to bring a serious, but false, charge against 3 person before the king , to spcal falsehood, for establishing the superiority of caste, and to drink the sala of 2 woman in menses ,--[arc tantamount to the sin of) drinking spirtuous liquors (229) To stezi a horse, a jewel a man servant, or a femaleservant, (a piece of] land con, or that which tizs been kept in trust is equal to the stealth of gold (230) To know a friends male, a marden, a sister, a woman of a degraded caste, one of the same family or the wives of a son, is described [as sias equal to that of] rolatıng a preceptor's bed (231) A person, knowing [his) father's sister, mother's sister, maternal aunt, daughter in law, mother's co wife, Sister, preceptor's daughter, preceptor's wife, and lus on a daughter, is a girutalpaga (ie, a sinner of the Korst hand) He should be killed after having his generative organ cut off (Similar is thc penalty) of a woman who is a muling party (232--233) Killing of kinc, non performance of the principal Sizris&bras or purificatory rites (especially the rate of invcstriure of the sacred thread), theft, non satisfaction of debt, failure to consecrate sacred fires, selling of for bidden articles, the marriage or consecration of sacred fire by a younger brother before in clder, recerung lessons on payment of a fee teaching by taking ſees, knowing Trothers wife, remaining unmarried thile a younger brother is married usury, manufacture of salt, killing of somen, S'udrás, Vaishyas and Kshatriyas, ·Yajnawalkya Samatu Or when he sees a Brahmant or 1 cow, on the road. side, suffering from loro standing and painful discases, and relieves him or her of the same, a destroyer of a Brahmana may attain purification (245) By restoring the stolen property of a l'ipra or being hilled on that account, or on being wounded by weapons (for that purpose) although living, (one) attains purrfica tron (246) Or he should offer oblations to Tire (in honour of 211 the parts of] the body, beginning with the liair on the body and ending with marrow, in order, Mith the Mantram-Lomavya Swaha (1 €, offer this to the hair, etc ) (247) Or by being killed in a battle* with his zim velle directed, or being almost dead with strokes and therc. after living, one attains purification (248) Or by continually reciting the three Véd is with their Samhrlds in a forest, or by sojourning site streams of the Saraszati, living (all the while) on a restricted diet, (one is) freed from his sins (249) Or by conferring upon a (worthy] person wealth enough for his life long maintenance] one attains puri. fication [The performance of a] Varswánara Sacrifice is laid down in the Smritis for the purification of tha taler (250) The killer of a Kshatriye or a Vars'ya initiated into the celebration of some sacrifice shall practise the vow (ie, penance) of the destroyer of a Brahmana The destroyer of a fætus or that of a woman in menses (must perform penance) as laid down for his caste (251) all the oppo Soma Commentators explain it as giving one 3 1 fc for pur feat oa in battle on behalf of the king Others laterpret it as a duel voder takea with an expert archer ·Yakawalkya Samhita [If a person] comes for killing but does not kill, him, (ie tf one strikes 2 Brahmane with a weapon but does not kill him] he must perform the (usual] penance (For kalling a] Brahmaand engaged in a Sacrifice, he must perform double the penance (252) [PENANCE FOR DRINKING SPIRITUOUS LIQUORS ] A DRINKER of spirituous liquors must seek purification by drinking either wine, water clarified butter, cow's urine of mulk, heated like firs, and meeting with death (253) Wearing a woolen garment and matted locks he should perform the penance of Brahmanıcıde, he should eat, in the night, cakes of sesame sceds or particles of rice for three years (254) For drinking wine, seminal fluid or urine, or eating excreta, unknowingly, the three castes, called the twice born, must perform the Samskårås or the purficatory rites (255) A Brahmana-woman, who drinks spirituous liquors, does not go to the region of her husband She is {re born] in this world (either) as a bitch, a female vulture or a she-hog (250) [PENANCE RELATING TO THE THEFT OF GOLD ] A PERSON, stealing gold owned by a Brahmana should make over, to the king a mace proclaiming his own mis deeds Killed or saved [he attains) purification (257) By performing the penance (prescribed for) a drinker of spirituous liquors, ſhe may attain) purification even without communicating (his sin} to the king He should give away gold equal to his body (in weight) or what encompasses the gratification of a Brahmana* (258) 4 • Th s is the peoarce for stealog god udkogwiogly 20 ·154 Yilji rolkya Sahiti [PENCL RELATING TO THE VIOLATION OF A PRECEPTORS WIRE, OLZ A STEP MOTHOR] [A rFrsov committing such a crime,) should be down on a red hot iron bed with a female figure made of ston, or culling off his testicles and taking them up, lic slouki renounce his body in the south western quarter (259) A Holztor, of a preceptor's bed must perform the most distressing penance of Prajapafyu for a year, or he should study the Veda Sanit: and perform the Char drayana for three months (260) Ile, who lives a year in the company of such (srrners), must perform the same (penance] l'asting (for a dry and might before the ceremony) and accepting no pre sent, one may marry a maiden related to thesc (261) (GENANCE FOR ORDIVARY SIYs.) For slaying all the degraded castes, one must perform the Chandrajana Even a Sudra, who is not qualified [to study the Vallis and offer oblations to the fire), becomes purified (by its performance for the prescribed) time (262) Twofold is the son of person, who mahes a false accusatron, equal 15 that of bis, who speaks of a real charge For false accusation, one is visited by the sin of the fisely accused person (263) (PEA HACE FOR COW SLAUCHTKR) The slayer, of 2 cow, must drink the Parichagavya (the five products of the cow taken collectively, se, milk, curd, clarified butter, urine and the dung), and remaint self restrained for a month By sleeping in a cou slied by following cow, and by giving away 1 con, he may (also) sttun puriſication (264) ·Vanavalkya Samhita 155 Or being controlled, he must perform the hardest or the most difficult of penances, or fasting for threc taglits, fie shall give away eleven kind with bulls (265) + (PENANCE FOR MINOR SINS] The purification, of minor sins, is brought about by the Chandrayana, or by having simply on water for a month or by the Pariha Penance (265) For killing 2 Kshatriya, a person shall give axay 2 thousind kine with bulls or he should perform, for three years, the penuce conse qitent on Brahmanıcıde (267) The slayer, of a Vars'ya, should perform this punanec for a year, or he shall give away' a century of kine, the slayer, of.a Sadra, sliould perform (the penance) for six months (consecutively), or ten kine, he should make a gift of (in its stead] (268) (PENANCE FOR KILLING WOMEN] For slaying (unknowingly) an unchaste Brilmana-, Kshatriya , Vais'ja , or a S'údra., woman, one should, in order, make a gift of a vessel made of Inde, a bon, a goat and a lamb, for the purification (of labs sın] (267) For slaying a woman, who has gone a little astray, one should perlorm the penance consequent on slaying a S'údra [Similar is the penance for killing] a thou sand animals having bones, and a cart load of those having no bones (270) For killing a cat, an alligator, a frog 1 crow or other bırds, [one should drink milk for three days, or perform the penitential rite of the Pádakſichchha (271) [For killing) an elephant, five dark-blue bulls, a parrot, a two years old call, an ass goat or a lamb a bull, or a Kronjicha bird, a old call [should be ghen to a Bruknaia} (272) three years ·156 Yajnau altya Sanlita For killing a swan, 7 vulture, a monkey, beasts living on raw Resh, bırds living in water and on land peacocks, or a Bhasa (a kind of cock),--one should make a giſt of a cow, [for killing) animals not living on flesh, [one shall give anay] a call (273) [One shall give away) an iron-rod, (for the destruc. tion) of reptiles, for that of animals having no sex, lead weighing a nuashe, for that of a hog, a vessel full of clarified butter, for that of a camel, gold weiglung a gunja (2 grains), and for that of a horse, a parrot (274) [For the destruction] of Tittını bırds, (one shall give away) sesame seeds to the weight of ope maund and tienty four seers, if one is incapable of making a gift, as laid down for the destruction of elephant and other (anunals} (as mentioned before), one should perform a penitential rite, for the purification of cach sin (275) For the destruction of insects, sprung into being from fruits, flowers and juices of sugu cine etc ,-one should drink clarified butter Something must be made a gilt of for the destruction of insects having boncs, and thic Pramnyama (should be performed for that) of those liaving no bones (276) For (uselessly cutting] 2 shrubs or a plant, a bush, a creeper or a huge tree fone should) recite the R Way the sacred verse of the Gdyatrs) for 1 hundre tirsa (And for a ruthless] destruction of 1 mcdicinal her mine should Inc on milk and follow a con lor 1 das 17111 An unchaste woman when bitlen by a monkey, ass, camel cron or by a 174 kal by pulorming the prindzam! in the water ind drinking!clarthed butter attains purification (276) + ·Yaprawalkya Samhita 197 A person ) consecrating, with the Mantrams * Yar me adya rétas' (that my semen which to day etc ), tfie semen dropped without any cohabitation with a woman, and taking it up with the nameless finger, should touch the parts between the two breasts and the two eye brows, (279) Having seen his own reflection in the water, he should recite the Mantrums — Alayı deja it?" Seeing unholy objects, dtsplaying fickleness of lumbs, etc, or speaking falsehood, [he should recite] the Savitri (Gayatrs) (280) For knowing a woman a Brahmachårın becomes Avakırmı (€, a religious student who has committed an act of incontinence) [and] by sacrificing an ass in honour of the Nathşıtı Deity, be attains purifica tion (281) If without being disabled [a Brahmacharın] discontinues the practice of begging alms and adoring the Sacred Fire for seven nights (consecutively) he should offer tno oblations to the Fire with the Nantrams, • Kamávakernt, etc" (282) He should then, worship the Sacred Fire sith (the Mlantram---) Samasınchatu etc" [Dnnking) honey or cating interdicted] meat ſhe should perform) the most difficult penance [of Prajapatya) and other penité urtes in the end (283) no tur disregarding the injunctions of the preceptor, bus ration is attained by gratifying him (again) If he (14, dhe, religious student) dies while ssent out, on business, to some other place, the preceptor should perform three distressiog penances (284) There is no sin of 1 Brahmana mects with his death while doing good to him, tre a person) thic ·158 Päjiawalkya Samhiti cons and bulls are in danger while administering medicine, or wlule worshipping the Sacred Fire (285) He, who falsely attributes the commission of} hein ous and minor crimes to another person, should spend a month, liaving controlled his senses, living on water and reciting [the purifying Mantram] (286) The person, falsely accused, must perform a difficult penance, (and) offer, in a sacrifíce, 1 cake to the Deity of Fire or an animal to the Wind God (287) For knowing an elder brother's wife, without being appointed a person should perform [thic penitentral rite of) the Chandrayana For knowing his wife during her menstrual period, [a person) attains purification by drinking clarified butter after the expiration of three nights (288) For performing any religious rite for a person belong ing to any of the three lugher cistes, who 117s been out casted for the non performance of purificatory rites or for the employment of spells for malevolent purposes one should perform three most painful peninces One, desccrating the Vedas or one, renouncing 1 person who seeks rcíugs with him should live, for a year, on barley cahes (289) A Brahmachárın who lives in a cox pen, shall live on water and rccitc the Gayatr: (or 1 month (Similarly onc is, also 'freed [from the sin of] accepting presents from a degraded person (290) One, ulo rides a conveyince, drann by an ass or 4 cimci, one who batles or eats in a state of nudity 2nd one, cohabiting with a woman in the day time; should bathe in the water and then perform the Prinjama (191) ·Yajnaraikya Sauhtia 159 For thou theeing an elder or treating him haughtily with the exclumation of Hum, for defeating a Brahmana with words or tieing him quickly with a cloth, one should gratify them and fast for a day (292) One should perform a painful penance for raising up a rou (for striking) a Brahmana, for striking him therewith, a more painful one, for causing bloodshed, a most painful one, and for striking a blow which] mahes the blood congealed within the painful penance (of Prajapatya) (293) By carefully taking into account time (and) place, age and ability [of the perpetrator and the nature of] the crime, (one should) lay down the penitential rite The rite, for getting freedom from sing not mentioned there, 11€, in the Law.Books), should, also, be pointed out] (294) [If a person refuses to perform any penance,} his own kinsmen should make the female-servant, of such an outcaste, carry his water-vessel (filled with water] to the outshirts of the village and ostracise him from all works (social and religious) (295) If he returns alter performing the penance, they) should throw a nes pitcher into 3 tanh], accuse him no longer and associate him (thenceforth) in all works (296) Thts law has also been laid down for outcasted but accommodation near the dwelling house, lood, ramdent and protection should be gaen (to her] (297) Cohabitation with a person of an inferior caste, destruction of the lotus and slaying the husband, require, forsooth special ostracism for women (298) One should never live with those who kill persons seeking retuge in them, 'boys and women 19 well as tomen ·1 100 Yd,fuu alkj a Sasılıtd with those who are ungrateful, cven if they liave per. formed peninces (299) After the pitcher has been thrown, (the person who has performed the penance,] being surrounded by his hinsmen, should first of all, offer barley cakes to the kine, (his kinsmen,) after he has been honoured by the kine, should welcome fum [by tahing the food offered by him] 1300) One, whose crime has been made public, should perform a penance laid down by the Parishad* (assembly of learned men) One, whose crime has not been made known, should perform a secret penance (301) 1 (REGULATIONS RELATING TO SECRET PEYANCE ) THC slayer, of a Brahmana, should fast for three nights and recite, in the water, the Aghamarshana Sakta [and] thereafter, making a gift of a milch cow, he attains purification (302) Or living on air during the day and spending (the night in the water, he should olier forty oblations of clarified butter to the Fire with the Alantram, "Lorravya Swahu' (303) Fasting three nights and reciting the kush mandi Ruk,-("Yeddeva detakcdaram') (and offering oblations of] clarified butter, the donker of spirituous liquors [attarns) purification, and a stealer of gold, by reciting the Rudra Mantrant, being stationed in water (304) • Porukad or the assembly of leamed mea must, at last contain te persons via the Printem in the Rug 23 one in the Yayasks one in the Sans lcd's one in the Purts and Vitars Hikinti one learned in the Nydya one la the Miruka and one in the Dar S'Stres, and three persoas from the three srams 4 ·Págiawalkya Samhita 16: The violator of a preceptor's bed, is freed (from sin] by reciting the Sahasras'irsha Mantram (the Purisha Suéte) After the termination of the proper rite, a milch-cow should be presented by each of them (ie, by the singing parties) (305) For the purification of all crimes, and minor sins, and of those which outcaste a person and those which have not been mentioned, the prándyana should be performed a hundred times (306) By tahing (unconsciously) semen, excreta or urine, the foremost of a twice-born one should drink the purifying Soma-Juice consecrated with Om (307) Whatever sin is unconsciously accumulated during the day or night is all dissipated by reciting the Sandhya. Mantrams at the three periods (of conjunction) (308) The recitation of the Suriya Vantram,"Vis'vani d'éva Savitas," of the A'ranyala, [and] specially of the Gayatri of the hymn addressed to the eleven Rudras, purify all sins (3091 A twice-born one should recite the Gayatri and offer oblations of sesame in all those matters wherein he considers himself sullied with sins (310) Neither these (minor) sins, nor those resulting from [thc perpetration of) heinous crimes touch a person, who is given to the study and teaching of the dás, endued with forgiveness and devoted to the perform. ance of rites relating to great sacrifices (311) By living on air during the day, remaining mit water during the night, and reciting the Glyairin thousand times after sunrise, one is freed from all sins, cxcept that of the Brahmanıcıde (312) 21 ·162 Yájilawalkya Sarkila (THE OBSERYAYCES RELATING TO YANA AND AIYAMA I CELIBACY, mercy, forgiveness, charity, truthfulness, open mindedness, abstention from injury, faith, sweetness of temper and restraint of the external senses arc known as Yamas (313) Bathing, silence, fasting, celebration of sacrifices, Vedic study, control of the generative organ, service of the preceptor, purity, absence of anger and vigilance are called Niyamas (or self imposed religious obseryances) (314) r (THE VARIOUS VRATIS OR RELIGIOUS OBSERVAN ACES) AFTER haring drunk cov's urine, con dung, thickened milh, curd clanfied butter and Kus'a Water, one should fast the next day and thus practise the most painful Tite of Santapana (375) Tahing each of the articles necessary for Sámtapana for six days, one should fast on the seventh day This is called the penitential rite of Ilahisantapana (316) To drink, every day each of the extracts of Palasa Udumvara , Lotus (and] Bel Lerves, and hirsa , Water is called Parnakrichchha (the penitential rite of taking leaves) (317) One should drink, scverally every day, hot milk, hot ghee and hot water (for three days) and then fast for one night on the fourth day] This 19 calird Taplakrichci ka (the penitential site of taking hot articles 318) [The penitential nite that is periorned) by Aling one meal in a day for one day, one meal in the night for one day unsolicited food for one day and bs fasting for another dzy >> called Padrinochchha (319) ·Yanau alkja Samhita 163 (When this penitential nite is rendered) threefold by any means whatsoever, it is called Prajapatya This ponance, which is performed by taking rice filling up the palms is the most difficult and distressing one (320) [The penance of] Krichchhátıkpichchha le, the most pamful of painful) [rs performed) by living on milk for twenty one days [The one performed] by fasting for twelve days is called Paráka (321) To eat or drink, every day, severally, saffron, toam of boiled water, butter milk, water and barley meal and then to fast for one night, is called Sounya. Irichchha (322) One should take cach of these articles (mentioned above se, saffron etc), in order, for three nights (Tlus penitentul riten] extending over fifteen days, is known as Tulapurusha (323) in the hght halt momh wic should increase the (number of the) balls of cooked rice, each being of the size of the egg of a pea hen with the day, and decrease the same in the dark fortnight, while perform ing the Chandrijana (324) Or one should somehow eat two hundred and forty bully in the course of 3 month This is another mode of Chandrayana (325) Bathing thrice a day one should perform the Prajd fulya and other difficult penances as well as the eneririyana He should recite the purifying Alanirams and consecrate the balls with the Giyutri (326) The purification of sins for which no penince h7s bren land down, is effected by the Chandrijana Ic who performs it for religious purposes attains the lunar Tebino 327) ·164 Yajnatalkya Sanketá. He, who, wishing for virtue and being restrained performs the most difficult penances, comes by great prosperity, and reaps the fruits of great sacnfices (328) Hearing of these religious duties described by Yajfiasalkya, the Rishis said that to that foremost of Yogins, of incomparable energy. (329) Those who, shorn of idleness, will preserve this Religious Code, will acquire fame in this world and repair to the celestial region (in after life] (330) One, seeking learning, attains the same; one, wishing for wealth, gets it, one, longing for longevity, becomes possessed of the same, and one, hankering after prose perity, gets the same (331) The departed manes, of the person, who will, on the occasion of a Sraddha, make others liąten to, at least, three couplets [of this Code), will, forsooth, attain to unending gratification (332) By following this Religious Code, a Brahmana be. comes a worthy person, a Kshatriya, virtuous; and a l'ars'ya, possessed of sealth and corns (333) He, who will make the twice-born listen to it on every Parva-day, will reap the fruits of a Horse-Sacri fice Do thou accede to this our request (334) Hearing the speech of the ascetics and being de lighted, Yajnawalkya, too, saluting the Self-sprung Brahma, said " so be it" (335) Ilercends the Third Chapter, dealing arth Penances, in the Yajihatalkyo Samhita TIP END

·HARITA SAMHITA.
ORIGINAL. TOT
WITH A
LITERAL PROSE ENGLISH TRANSLATION,
EDITED AND PUBLISHED BY
MANMATHA NATH DUTT (Shastri), M.A., M.R.A.S.
Rector, Keshub Academy,
Author of the English Translations of The Ramdyana, Wald.
Bhdrata, Sriwedbhagavatam, Ashani7v&& Tantram,
Haridan'a, Agne Purinam, Markandeya
Puranem, &a,&c.
Galtalia
PAINTED BY H. C. Dus, ELYSIO) PRESS,
49, NATAN CHAND DUTT'S STREXT.
1900.

·A PREFATORY NOTE ON EA'RITA
SAM UITA'
HA'RITA originally wrote fuis Law Treatise in Prose
But the original work is not available and the one nor
extant, is a metrical abridgment of the same The metri
cat work is also regarded by the Hindus as an authority
on Achara or duties in general What is popularly
called positive law is not to be found in this Treatise
The work consists of Seven Chapters and contains a
hundred and ninety-four Slokas or couplets
The king Amvarisha asks the Rosh+ Márkandeya
about the duties of various castes and orders
to his question the Risht describes the conversation
that took place between Hârita and the Rishis in days
In reply
of yore
1t is evident from this statement occuring at the
commencement of the book that Harta delivered
his discourse on
Law in
Prose and the Roshe
Márhandeya subsequently put the substance in verse
The worl, that passes under the appellation of Harita
Samhita, is really 3 treatise written in verse by
Märkandeya embodying the substance of the original
(10 ftion of Harita

·TABLE OF CONTENTS. Harite Sathird. CHAPTER I. S'loka, Page. 100 165 167 . 15-32 1-15 Subject Creation of the universe, etc. The duties of a Brahmana The duties of the Ksbatrijas, Vala'yus and the S'udras Religious studentship The domestic mode of life The Vanaprastha mode of life Sannyasa Essence of Yoga 16 RO 169 171 173 1-17 110 1-33 2181. * 183 185 .

·166 Hårta Sa nhiti Ilaving been thus accosted by them, the ascelic Hårita sud to them -Herr, О je all ascetics I shall describe thic eternal duties 171 O foremost ones by following the duties of castes and orders as well as the precepts of] the Yoga S'astra, a mortal 13 freed from the fetters of birth and Samsára (mundane existence ) (8) Formerly (1 €, belore the creationthe Divine Crentor of the Universe, the Great Soul [Vishnu] was larong asleep with [lors Consort) Sree (the Goddess of Pros perity) on a bed of serpent in unter (0) From the navel of that Deity lying asleep originated 7 huge Lotus Within that Lotus sprang into existence Brihmá having the Vedis and the Vediingils for luas ornaments (10) lle (ie, Brahm) was again and again, ashed by the god of gods saying -- Create the universe" He too having created the entire universe consisting of the Celestials Asuris and the human beings brought out from his mouth the sinless Brihm más for successfully performing sacrifices the Kshatriyts, from his arms, and the Ve s'jas from his thighs (11-12) Hear Oye foremost of the twice born I shall r'escribe the words -capable of giving wealth fame, long life the celestial region and the fruit of emancipation - thich the Dune Grand Father Brahmų addressed to them all, in order of succession after having created the S Adras (13--14) Those begotten by the Brahmanas on Brahmand Komen are knows in the Smritis as the Brákm anas shall describe their duties and the country w ortliy of being inhabited by them (15) ·Hárita Samhita 167 + Oye foremost of the twice born, [a Brahmana] should live in a country where the antelope moves about freely by nature, [for there only] religious practices become successful (16) Sıxfold works have been laid down for a high souled Brahmana He, who always lives with them (ie, performs them) attains to happiness (17) Teaching religious study officiating as a priest at sacrifices, celebrating sacrifices, making gifts and accept. ang gifts are mentioned as the sıxlold duties of a Brahmana (18) Teaching is threefold, (namely ] for virtue or wealth, and service is described as the third [object ] (19) In the absence, of at least one, of these worhs, a Brálmana becomes a Vķish&chára (ie, one acting like a bull) Lcarning should not be bestowed, by a person, on him who seeks [only] his conn) advancement (20) One should teach a worthy disciple and discard an unworthy one For successfully performing a religious rite, one should accept a gift from a louseholder who is known as being freed from sins (21) One should en 2 purified place daily attentively study Dharma Sdstrds should be (similarly] studied by the pure minded Bráhmanás (22) They should be daily and nightly studied and listened to the the Vedas To make a gift and offer food unto a Brahmane who is ignorant of the Sruti and the Smit encompasses the destruction of the grer's family Therclorc a Brahmana with all care should study the Dharma Sastris (23-24) The Sruts and the Sotruf are the two eyes of Ihr Greb mumis escales hy Girl ll. dorpel lat. thr. any Vida ·169 Ilárila Samhita knowledge) of the one, (a person] is called one cyce, and il of the tuo, 2 blind (25) A good Brahmana should zealously attend upon his preceptor and worship the l'ıváha Irre, morning and evening (26) Having bathed properly, he should offer, cvery day, oblations to the Vishxadı vás, and adore the in coming guests, to the best of his poner, and without any distinction (27) A person, leading the domestic mode of life, who is always desoted to his wife, and shuns other peoples 111ves, should, also, adore other in commg Brahmanaguests to the best of his power (28) An intelligent person should take his mea! in the evening, after having performed the Ilonin He should be truthlul, hare control over lus passion and never ſix his mind on irreligion (29) Having undertahen the performance of his own dut), he should not neglect it from carelessness He should always spcah truthful words conducive to the well being of all, and in the next world (30) This is the duty of 1 Brah mana described in brief Hc, who performs this duty' attains to the station of brahman, (ic, emancipation) (31) Oye foremost of the Bráhmanis is accosted by you, thus the Code of Religious Regulations, wluch dissipates the entire multitude of sins, has been described by me Her I shall non describe the duties of thic Kishatrij is and scierills of other castes (32) .

·CITAPTER IT THE DUTIES OF THE KSOATRIYA VAISIYAS AND S UDRAS) 2 SHALL descrile in order from the beginning to the end (the duties of the Kshatriyas and others by following which regulations all come by most excellent condition (1) When placed in [charge of] a kingdom a Kshatriya should protect hus subjects righteously be devoted to study and should duly celebrate sacrifices (2) A king endued with a righteous understanding should always make gifts unto the twice born (1 € the Brahmanas) be al vays devoted unto his own wife and take a sixth part [of the income of his subjects as revenue 1 (3) He should be proficient in the Laws of Polity well informed in the true spirit of making peace and dissen sion devoted to the Deities and the Brahmanas and be intent on performing sites for the) Pitris (the departed manes) (4) He should perform sacr fices righteously and shun irreligious works By acting thus a Kshatriya attains to the most excellent condition (in after life] (5) A Varshya should duly tend cattle drive trade and agriculture make charities and feed the Brahmanás according to his power (6) He should be shorn of pride and stupefaction [and] cven by words he should not injure others be devoted to his own wife and sell restrained and avoid other people s wlies (7) Having fed with his money the Bral manas and the priests at the time of sacrifice he should use with out 1 rding over in religio is matters till the fall of his body (ic till his death) (8) ·170 Várita Samhita He shoull zealously celebrate sacrifices, study religious books, make charities, perform the rite for the Petris and worsłup the Van Lion, (2¢, Vishnu) (9) This is the duty of a Vaishy! He, who follows the duty of his own caste, and acts thus, forsooth repairs to the celestial region (10) A S'údra should, with care, serve the three Varnas and particularly act like a servant unto the Brah manas (11) He should mahe gifts without being solicited carn his livelihood by hardship, and zealously worship the Deity acco ding to the rules of Paka Yagia, (a simple or domestic sacrifice) (12) Furthermore he should adore the S Adrds, who wend righteous and just ways He should put on a tattered cloth, eat the remnant of a Brahmana's food find pleasure only in his own wife and asold another's wife (13) A S'adra should always do this with his mind, words and deeds Having performed righteous deeds and having his sins dissipated (thcrcby], he atta as to the dignity of Indra (14) The duties of the various Varnas liave, thus, been described by me, is they formerly emitted from the mouth of Brahma 0 ye lords of ascetics, listen now to the duties of the first A s'rama (ie, the order of religious students) as I go on narrating them onc after the ottier (15) ·CHAPTER 111 (BRANN ACHARYYA OR RELIGIOUS STUDENTSHIP) HAVING b-en invested with the sacred thread, 1 person (te, one of the three castes) should live in the family of his preceptor and do good unto it by deeds, mind and words (1) (He shduld) lead a life of celbacy, sleep on (the bare) earth, adore the Fire, and offer unto his preceptor, pitchers full of water, sacrificial fuels and go ghrdsha (te, morsels of grass for his cow) (2) A Brahmacharin should study (the Vidas) with propriety 'without which he does not attain the fruit of Vedic studies (3) A wicked-souled person divorced from regulations, even when he performs righteous deeds disregarding the proper rules, does not attain the fruits thereof (4) Therefore for attainıng success in his Vedic study, be should perform the rites lud down in the Vedas He should learn froin his preceptor, the miny and varied rules (for attaining) purification 5) Being careful and attentive, a Brahniach rın should use a deer skın (for his waist cloth) a piece of wood for cleansing the teeth, mekhala (te the triple girdle Horn by the first three castes), and the sacrificial thread (6) For procuring food he should, having restrained his seoses beg alms in the morning and even ng Rinsing his mouth carefully every day, he should not cleanse his teeth * (7) + le He should cot rub his teeth with red after having nosed his mouth at the time of bathing ·Marti Srlit 2 He suuld renounce umbrelin slioes scents and gud ind must also abstain from dancing and sing ing useless conversation and sexual intercourse 8) llaving restrained his senses he should abstun from riding on elephants and horses Observing bis vou Brahm ich irix should perform his ciening adora tion (9) After the termination of the evening adoration he should salute the icet of his preceptor and severin trally meditate upon his parents (sc adore them men tally) (10) These three (ie the preceptor the father and the motlier) b ing lost (becoming displeased) all the Deitres rc du plessed Shorn of pride 1 Brihmachanın should abide by the commands of all ti ese (11) Having studied either the one two or the thru Vedas from the preceptor he should make the usurl present to him and then being self controlled [he should] live in his village (12) A Brthmina whose tongue generative organ belly and hands live all been controlled should resortin. to Sannyasa (renunciation) lead a celibate life near t! same preceptor as long as he lives his absence ner his (preceptors) 50 [in the latter's absence) neur his disciple or in his family Nerther marriage nor (absolute] renunciationi laid down for the Naish thika* (13-14) A Brahmacharın of firm vons who carefully follo 1 ing this regulation renounces his body is not born again. in this world (15) * A perpetual rel gous student who cont nues wth h s sp r tuil p eceptor even after the presc bed per od and vows 1 fe long abst nence and chast ly ·Harita Samhita 173 A Brahmachérın, who, being self controlled and devoted to the service of his preceptor, moves about on this earth, acquires an auspicious learning, so difficult of attainment and comes by its fruit (1 e, virtue, world. ly profit, desire and emancipation) so casily attainable [by such a person] (16) CHAPTER IV [GA RNASTYA OR THE DOMESTIC MODE OF LIFE) AFTER having completed his Védıc studies and being acquainted with the true import of Dharma Sastras, a person should wed a marden of a different family, having a brother, endued with auspicious marks, perfect limbs and a good character That foremost of the twiceborn must do so according to the most excellent rite of Brahma (1-2) Vanous other forms of marriage, according to caste and order, have been spoken of Having duly collected sacrificial fuels, the foremost of the twice born, being all the while wide awake, should offer oblations [to the Fire) in the morning and evening Thereupon [he] should daily bathe after having previously cleansed his teeth (3-4) Having got up from bed at dawn he should duly perform (all] the purifying operations The mouth remaining stale (te, not washed) every day, a person loses control over his own self (51 Therefore one should eat (use) a piece of wood, dry or wet, for cleansing the teeth Karanja,* Khadıra, Kadava, Kurada, Saplaparni, Prisuparni Janta • Name of a tree used in medicinal preparations 23 ·174 Hárita Sahiti are Apámárga, Nilit, Arla, Ulumvara,—these mentioned as the most suitable woods in the operation of tooth rubbing Thus is described, in brief, the wood which should be used for rubbing the tooth ( 68) All thorny woods yield virtue, and milky ones, fame It is said that the wood, for rubbing the tooth, should be of the mcasure of eight fingers Or it should be of the size of a span, measured from the tip of the thumb to that of the foreſinger with such a piece of wood), one should cleanse one's teeth (9) If the teeth are touched with a twig on the first day of a lunar fortnight, the fifteenth day of the dark fort. night, the fullmoon day, the sixth and the ninth lunar day, one's sesen generations are consumed (10) On the interdicted days, the mouth should be rinsed with twelve handfuls of water instead of a twig (11) Having rinsed the mouth as lud down in the Mfantram, one should again rinse it Then sprinkling one's own self with water, as described in the Mantram, one should throw palmfuls of water (12) By virtue of the boon conferred by Brahma, whose birth is not known the Rákshasas Mándeha fight esery morning with the Sun (13) The handfuls of water thrown by the Brahmanás and inspired with the mystic verse Gayatrı, destroy all the Rakshasás passing under the appellation of Mandeha (14) Thereupon protected by the Brahmands, the Sun proceeds along with the Yogins headed by the great Marichi and Sanaka (15) Therefore one should not studiously neglect the morning and cvening adorations One, who neglects .

·Hirata Samhita 175 the same out of stupefaction forsooth goes to the infernal region of hell (16) Having rinsed one s mouth sprinkled one s own self with water according to the Mantram and offered handfuls of water in honour of the Sun one should perform the nite of circumambulation and then puniy one s self by touching water (17) Even when the stars are visible one should duly perform the f'rst Sau lyg adoration and recite the Gayatrı ti the Sun is not seen (18) Then having duty performed the evening Sandhyt even when the Sun remains visible one sho recite the Gayatrı tıll the stars are not seen (19) Thereupon reaching the house and performing the Homa a learned and sage person should think of measures for supporting those who depend on hun (20) Thereupon for the behool of his disciples he should conduct Vedic studies for a little while then a gool Br Shmana should approach hry king for bus ness (21) Then repairing to a distant place he should fetch Kns a flowers and sacrificial fuels Then he slould perform the midday adoration at a holy and charm ing place (22) I shall (now] describe in brief the regulations des tructive of sins '{of that forth of bath] by bathing ac cording to which one is freed from all sins (23) Having brought for bathing earth together watt pure rice and sesame one should then with a careful mund go to a river laving proſuse pure water (**) A mer existing one should not batle in another water One should not bathe in little water while there exists a profusion of it (25) ·176 lirita Samhita The water of a river is the best One should bathe in the river, standing against the current. In its absence, one should bathe in a tank or in other pools. (26) Sprinkling a pure spot with water, one should place one's all clothes there. Then carefully swashing one's own body, one should rub it with earth and water. (27) Just before bathing, a learned person should rinse his mouth Then entering into water, controlling his speech duly, and mentally thinking of Hari, he should immerse himself in thigh-deep water. (28) Then returning to the bank and rinsing his mouth according to the Mantram, he should sprinkle liis body with water (reciting) the Varuna.Ilaniram and the Pavamani Rık. (29) Then having carefully sprinkled his own body, with the water taken by the tips of Kus'a-grass, (and reciting the Afantrom, -- " Syona Prithivi," the twice-born should rub it [his body) with earth (reciting the Alar. tram,---] "Idam Vishnu" (30) Then, when immersing in water. again, he should meditalc on the divine Narayana. Then entering into water properly, he should recite [the Afantram,-) "Aghamarshanam” (31) Having bathed, he should offer, as usual, oblations, of water with rice and to the celestial saints and the departed manes, then pressing out water [from his cloth] and reaching the bank, being self-controlled, he should put on two pieces of white cloth and Uttariya (cloth to cover the body) He should not shake his hairs (32-33) A dark blue or a blue cloth is not preferable A learned person should always avoid a dirty cloth (and onc] that does not emit a good smell. (34) ·Harita Samhita 177 Thereupon a learned person should wash his feet with clay water Then, again converting the right palm into the shape of a cow's ear he should see the water inside drink it thrice and rlose the mouth twice therewith Then' sprinkling hts head and feet with water, he should touch his mouth with three fingers (35—36, With the thumb and nameless finger he should touch the two eyes Then being self restrained he should touch his head with five fingers (37) Having rinsed his mouth according to this regulation, "a pure minded Brahmant shorn of idleness should, with Kus'a in hands and his face directed towards the east or the rorth perform the Prónayama thrice, and thereafter perform the sacrifice of the recitation of the Gayatri the mother of the Védds (38-39) There are three kinds of apa Yajna understand their secret meaning Vachika Upimsu_and Nanasa are the three forms (40) of these three forms of Yapna each succeeding one is superior to the preceding one (11) What is performed by reciting the Mantrams the various parts and letters being distinctly sounded either high or low is called Vacheka Yape Yapia (42) That in which the dlantrams are recited slowly, the lips_river 1 little and the sound becomes audible lo 7 sligfit cxtent is known as Usims'n japt (43) Thit in which the words and letters (of the dlan traris) are comprehensible by the intellcct (though the words and letters are not audible and the meaning of the words is me litatel on is called Vanasa 44 Being daily lud l with the recitation thr Derties brcome propitiated They being picased thic siges ac quite a luge family (45° ·178 Harila Samhita When the recitation is performed, the Rakshasás, Pis'nchas, and the dreadful liuge serpents do not come near but fly away from a distance (46) Knowing the metre and the Riskı (saintly author), one should zealously recite the Mantrams Aud knowing their meaning, a twice born one should mentally... recite the Gayatri, day and night_(47) He,—who daily recites the Divine Gayatri, the high. est form of recitation] being a thousand times, the mid dling, a hundred times, and the lowest, ten times , -Is not sullied by sin (48) Then offering, with upraised arms, handfuls of flowers to the Sun, he should recite the Sukta, --Udu. Lyan etc, and then Tatachakshu_49 Performing the site of circumambulation and cover ing [his face] with hands a twice born one should bow unto the Sun and then propitiate the other Deities with the Tirtha Water (50) Then pressing water out of the cloth with which he had bathed, he should rinse his mouth again Bathing and making gift by a devout follower has been described here like that (ie, they should be accompanied with the rinsing of mouth ) (51) Scited on k'us'á grass with Kus'd grass in hands and with his face directed towards the east, a person should reverentially perform Brahma Yajna, according to the rites thereof '52} Thereupon having got up and plated his joined hands on his head, he should reciting the Rik-S'uchishads, offer Archy! of sesame, flowers and nice to the Sun (53) Thereupon lasing saluted the Sun God he should again return to lus house And, going the ta should ·Harita Samuti adore Vishnu, according to the rite laid down in the Purusha-Sakta_154)... Thereafter lie should offer Valı (offerings of food) to the Kiswadézus according to the site thereof A house. holder should wait for a guest till the hour of milching the cow (55) If a guest, not seen or known before, comes, he should, rising up adore him with a welcome, offer of water and a seat (56) [On a guest being welcomed, the Fires of a house holder become gratified. On a Seat being offered the King of the Celestials becomes pleased (57) Vater, for washiflg the feet, beirtg offered, the departed manes attain to gratification which it is 50 difficult to secure On food being offered, Prajapatu... pleased (58) Therefore after the adoration of Vishnu, the guests_ should be daily worshipped by a_householder with respect and according to his might (59)" He should give unto the beggars and the mendicant Brahmacharins alms consisting_of_undedicated curry and rice (60) If a tendicant arrives at a house before food is_ offered to the Vis'wadevds, then keeping a part thereof . for them, one should dismiss him by giving him alins (61) A mendicant, being fed, can remexe_the_mischief done by the Vis'wadéyis But the Vis'wadérés can never remove the mischiel done by the mendicants (62) Therefore when Yatins arrive at a house, one should respectfully offer them alms, for he should think without a shadow of doubt that Vishnu is himself a Yatin (63) After having fed vell dressed muidens aged persons ·ISO Harita Sanhild and children, i householder should then take his meal (64) With his face directed either towards the east or the north abstaining entirely from speaking or controll ing his speech, he should, with a delighted heart, salute the boiled rice'in the beginning (65) Then offering oblations to the vital airs with different Mantrams he should, being self restrained, tahe sweet food (66) Then rinsing his mouth and remembering his Tutelary Deity, he should touch lus belly Then a wise person should spend his time in the study of history and the Purdues (67) Then going out, he should duly perform the evening adoration Then performing the Homa and feeding the guests he should tahe his meal in the night (68) Eating in the morning and evening has been sanc. tioned by the Sruti for the twice born But they cannot take any intermediate_meal_ The rule for the Agal. hotrsns is ſto take meals only in the evening (69) A Brahmana should teach his disciples but dismiss them on those days on_which no religious studies are to be prosecuted All the days mentioned in the Smritis and the Purdnds [are to be accepted] (70) On the Mahanavamı (the ninth day in the bnght half of the month of A s'win sacred to the worship of Durga), the twelfth day of the fortnight, Bharani, the Parva days (Fullmoon and the last day of the dark fortnight, and the third day of the bright half of Vais'atta 3 Brahmana should not teach his disciples (71) On the seventh day of the fortnight in the month of Alagha, on Rathya Saptami, white rubbing oil and at the time of bathing one should avoid teaching (72) .

·Harita Sanitá
181
Seeing a dead body carried or placed on carth and
hearing the sound of weeping in the evening the fore
most of the twice born should not study the Vídás] (73)
0 ye the leading twice born ones, charities must be
made by a householder--the gift of gold.. cow and
earth (74)
This is the essence of the doties of a householder
described (by ne] He who satisfies them with rever.
ence, attains to the dignity of Brahma (75)
By the favour of the Man Lion he acquires the
most excellent knowledge And by it a Brahmand
attalas emancipation Oye twice born ones (76)
Oye Vipras, thus the etergal Code of Dutres has
been described in brief by me, to you If a householder
carefully performs the duties laid down for the domestic
mode of life, he becomes united with the God) Harı (77)
CHAPTER V
[TH DUTIES OF THE VA NAPRASTHA MODE 07 LITE ]
Ove great and most excellent Rishrs hear I shall
hereafter, describe the duties of a Vanaprastha or a
hermt (5
Having seen sons and grandsons and his hairs grow
grey, a householder, consigning the care of his wife to
his sons or with her, should enter into à forest (2)
Having nails, hairs of the body and white skin
covering the body, a hermit living in a forest, should
Wir whaters in Eur (3)
+

·.
182
Harita Samhita.
He should carefully daily offer oblations with paddy
grown in the forest, unimpeachable rice growing without
cultivation, leaves, roots and fruits. (4)
Having bathed thrice, he should practise austere
penances. Either after a fortnight or a month, he should
take his meals, cooking the food bimself. (5)
Or he should take his meals at the fourth, eighth,
or the sixth, period ;* or he should sustain himself with
air. (6)
Stationed in the midst of five fires in the summer,
living without shelter in the rainy season and remaining
inside the water_in_the den_y_season, he should spend
his time practising penances (7)
That person of well-formed religious understanding,
who performs these rites in order, shall, taking his own
Fire, repair to the northern quarter_(8)
An ascetic, going to a forest, who, abstaining from
speech, meditates on Bralm.n—who is beyond the
ken of senses-till the destruction of his body, becomes
glorified in the region of Brahma (9).
He who, living in a forest and being endued with
mental abstraction and self-restraint, practises penances,
-gors, freed from sins, purified and endued with a
quiet mind, to the ancient, divine Purusha. (10)
. . The foorth period is the evening of the second day, after fasting
for a day, the eighth period is the evening of the fourth day, after
fast og for three days

·CHAPTER VI [TKE DUTIES OF THE FOURTH ORDER SANNYA 54 ) I SHALL, hereafter describe the most excellent fourth Asrama or order, by following which with reverence, one is released from the fetters (of worldly existence) (1) Living in the Vanaprastha A's roma as mentioned before and dissipating all_his_sins a twice born one should enter upon the fourth_order_according to the rules of Sannyása (renunciahon! (2) Having carefully made gifts unte.tha-departed manes, the celestials and the human beings, performed Sraddha for the departed manes and the human rela trons and performed the funeral rites of his own self, and taking the Sacred Fire with his own self, one, knowing the Mantram should again enter upon the life of mendicancy (3-4) Since then he should desist from cherishing attach ment for sons and conversing with them He should give assurance of safety unto his kinsmen and all creatures (5) A triple staff, made of_bamboo of equal.knots measuring four fingers and covered with the down of a black calf, has been highly spoken of by the ascetics for physical and mental purification A small strip of cloth [is allowed] for covering the body and a wallet for protection against cold 16-7) He should also take a pair of sandals and must not collect any thing else These all that have been des cribed are always his marks (8) Collecting all these leading a life of renunciation and going to a most excellent shrine, ſhe should) bathe ·18. Farila Sanita there and rinse bis mouth with water inspired with the dlantrams (9) Then oliering oblations to the Deities, he should bom unto the Sun according to the Mantram Tien with his face directed towards the cast and abstaining from specch, he should perform the prindysma thnice (10) Having recited the Gayatri according to his might he should meditate on the Para Brahmar And, for supporting his own self he should daily go out for receiving alms (11) Having arrived in the evening at the residence of the Brahmanas, he should, with his right hand, beg for a mouthful of food (12) Having taken up the bont with his left hand be should collect alms with his right one He should receive alms so long as food, capable of gratifying him, is not secured (13) Then returning the self controlled (mendicant] should place the bowl elsewhere Then being sell controlled he should take rice, containing all sorts of curries with four fingers and heep it in another vessel Then sprinkling it with water and offering it to the elemental Desties headed by the Sun the Yatın should take his meal either in two vessels or in one never eat from a vessel made of fig leaves or one made of Kumbhı Tarnduka Kovrdára and Kadanja The Yatins who eat from vessels made of belmetal are all described as being covered with dirt (14--17) The Yalins (who take their meals from a belmetal yessel) are visited by the sins of the householder, who coohs food in a belmetal vessel as well as of all tho e [persons] ho make others eat from the same (18) He should ·Harita Sath hrte 185 A Yatim should daily wash the vessel, with Mantrams, in which he takes his meal Like the chámasa-vessel (ladle), of sacrifice that vessel is never sullied (19) Thereupon having rinsed his mouth and performed deep meditation, he should adore the Sun A sage man should then spend his day in recitation, meditation and the study of history (20) Then performing the evening adoration, he should spend the night in a temple and meditate on the eternal Brahman in the lotus of his heart (21) if (a Sannyasın] be thus religiously bent, be of a quiescent soul, impartial unto all creatures and selfrestrained, he attaing to the highest station from_wbich he does not return (22) The holder of the triple staff, who, withholding the senses from the external objects, gradually acts thus, attains to the most exalted station of Vishnų, freed from the letters of worldly existence (23) CHAPTER VIT [ESSENCE OF YOGA ] I HAVE described the duties of various Varnas and A's'ramas, by follar ing which men attain to emancta pation and the celestial region (1) I shall now describe, in brief, the most essential and excellent Yoga Sasira by listening to which persons, desirous of acquiring emancipation, attala to it (2) All the sins are dissipated by the practice of Yoga Therefore resorting to Yoga and performing all religious rites one should daily perform meditation (3) Having brought first the mindt difficult of being restrained, under control, by dharanê (sicady abstraction)

·US'ANA' SAMHITA'.
ORIGINAL TEXT
WITH A
LITERAL PROSE ENGLISH TRANSLATION
EDITED AND TOBLISHED BY
MANMATHA NATH DUTT (Shastri), 11 A, MRAS,
Rectar Kestub Academy
Author of the Engl sk Tra slat arts of the Råmdyana ulahd
Bhdrata Sy madbhagaratam Aranániruda Tantram
Harivants a Agns Purdnam, Markandeya
Puranam &C
&c
Altolla
: DAS ELYSION PRESS
40 NAYAN CHAND DOTT S STRICT
1906.

·TABLE OF CONTETTS. Usland Sathild. CHEAPTER 1 Stokt. Page. 189 .. .189 189 . 191 BU 5-14 16-18 19-18 39 31-32 33-38 39-40 41 42-50 51-57 58-64 19* 1934 193 193 . Subject Introduction The commencement of Vedte Study Dress and the use of the Sacred Thicad for a Religious Student - The mode of adoration The mode of salutation and address The Syt elders The five Guns Duties towards parents... Duties towards the eldest brother, Duties towards the protector Penons worthy of salutation The mode of begging alms The mode of taking meals Rales for rinsing the mouth and keeping the body pure The conduct of a Religious Student Hor a Religious Student should treat the woman kind Qualified persons for instruction Rules about Vedic study The superiorny of the Gayatri The time fitted for study The real Vedic study A perpetual Religious Student Regulation about a Studeni s taking food 193 195 196 aro 197 1-26 202 ... P .. 27-34 35-37 38-41 45-53 54-80 81-82 83-92 205 206 707 207 209 213 ... s 10 213 93-94 213 ·11 CONTENTS Page 214 215 216 216 216 216 219 1-36 + V 233 226 238 250 Subject Sloka Regulations about a Householder se taking tood 95-105 Regulations about Sraddh? 106--108 The proper time for a Sraddha 109-112 Inimya Sraddha 113 Dersors to be iny ted at a Sraddha 114-118 Various forms of Sraddha 119-132 Offrings at a Sraddha 133--114 rsens ho ought to be invited at 1 Siddha rules of Sraddha 1-99 Vario is forms of impurity 1-61 P 15 n9 qualified to perform the Sraddha I---23 Penance for Branmanicide III egar ce for dunking spirituous I qui Penance for the theft of gold l'enance for no ving a step mother 23—?? Pena ce for inaing with the de gradud 30-35 Tenance for know ng various female relations $ Penanen for hnos ng a Kshatriya tomata rence for kull ng various animals 715 I'chance for theft 16-1 Pet ance for cating meat of sorts and oiber articles and drink ng 22-52 Perance for u tvorthy dieds and next gence to perform various rites 56–60 Pinical of the olispring of salers Pe lance for various m 1or el is 2,2 252 223 255 *5> 25) 2,6 257 +60 -O 202 7-110 ·US'ANA' SAM HITA'. CHAPTER I 2 [GEVERAL DUTIES) HILING bowel unto the ascetic Us ana s son born in the race of Bhrig: the hermits headed by Sounaka asked of him in account of the divisiuns of all the Religious Codes (0) Hear ye all attentively I shall rehearse [the Reli gious Code)-the instrument of virtue worldly profit plezsure and emancipation and the destroyer of sinswhich formerly Us and conversant with the secrets of the sunce of religion (described in the auditory of the Rishis! Then saluting his father Us'ana born in the family of Bhrigu he began to discourse on religious duties (243) Being invested with the sacred thread in the eighth year either counting from the period of conception or from the date of birth according to the regulation laid down in one s own Family Code of Rites the fore most of the twice born should study the Vedis (4) A religious student should carry a staff put on a girdle and the skin of a blach antelope live on what is got by begging do good unto lus preceptor and look at the preceptor s face (5) Formerly rotton made sacred thread nas insti tuted by Brahma Strings of three threads are for the Brahmands A hempen cord [19 for a Kshatriya) and a woolen one [for a Pars'ya] (6) A twice born one should always wear the sacred thread and tie up the tult of ball on his crown 25 He ·190 Us ani Samhiti shoull put on 1 most excellent wluite piece of cotton or silk cloth without any hole but quite different from the one used before (7) She sacred skin of a black antelope has been des cribed as the cloth for covering the upper part of the body In its absence the shin of a Rurut dcer 19 allowed to be used (8) The sacred thread should extend from the left shoulder to the bottom of the rrit arm One shoul! ninays wear the sacred threach Nizita is the sacred thrend lying round the nech (and hanging down like a girland) (9) Oye twice born ones the sacred tlıread worn over the right shoulder and passing under the left arm is called Pricharita It should be worn at the rite for the departed manes (10) in a room where the Sacred fire is hept in a coupen [u inte offering) oblations to the fire [wlule making] recitations wlulu feeding after Vedic studies near the Br thanas wlule the preceptor mahes his adortion and at the tio periods of juinction one should always Hear the sacred thread This is the eternal regulation (11-12) The triple girdle of a Brahmana should be made of the Anlja grașs have three equal folds and be plain Alunja not being available Axsa grass is [next] spoken of making eitt er one, or three , foldy (13) Atvice born one should carry a staff measuring up to tle tips of hairs in length made of the Bel the Pali Ir the sacrificial fig or of the Udum arn 11ood (1.4) Be sell restrucd twice born one should make the South 2 or adorition [botli] in the morning and ·Usina Santa tg1 evening He should never fiil, out of lustful desire, avarice, fear or stupefaction (15) Thereupon, with a delighted mind, he should aclore the Sacred Fire [both) in the morning and evening Hlaying bathed he should offer oblations to the Deities, Rishis and all the classes of Pitris (16 He should then perform the adoration of the Derties with flowers, leaves and hater Saying with proper humility"I such and such person, salute thee," lie should, every da religiously box unto his elders (By this, 7 one acquires long life, health, sealth and prosperity (17--18) 11 another Brålmand salutes (hum] he [the other Brahmana) should be greeted in return) saying "Be long lused, O gentle one" These words should be uttered after addressing lum by his name (19) A Brahmana who does not know how to return a silutation, on being soluted (by another), should never be bowed unto by a learned person He is like a S'i Ira (20) [At the time of salutation ) the feet of an elder should not be touched by the left band His left foot should be touched by the left hand, and the right, by the right one (21) One should, first of all box unto him from uhom onc acquires temporal, l'edic, and spiritual knoniedge (22) One should not (at the time of saluting) toucla sater, food acquired by begging flowers [and] sacrificial fuclan as also other articles that may have been dedicated to a Derty (23) The preceptor, the father, the eldest brother, or the king, alter approaclıing him, sliall accost a Brikmena of has well beings, a Kshatrija, of has health, a lais'ga, of ·l'ami Sasha p3ce and a S'11.1rt, of freedom from desciups maternal uncle, the father.in 11n, tlir eldest brother, the maternal grandfather, clir patrori grandlather, the head of the 0.7-40s anel a punteruni uncle, are knonn as the Scien Pilpis ur father (21-25) The motlxt, the maternal grandinother, the preceptor's wife, paternal anıl internal aunts, the mother. in.law, the paiemal grandmother and the chest Master, are to be known as elderly women (26) All of them are spoken of as the lemite and male elders onc should follow them with mind, words and dieds (27) Sering an elderly presavn, one should get tp and salute bin or her with folded palms One should not sit with the cldera, nor should one quarrel with them on any account (25) Cuen for preserving his own lift, one should not injure or apeak ull of clderly persons Ein her endud aeth other accomplishments, a person, injuring elder, goes donwards 129 of all elderly persons, five are to be particularly [adorcd], tis, the father the mother, the spiritual guide, the teacher and the priest of them the first ilirce are the foremost, and of them a mother is to be adored (50), Oric ullo give itabitation even for a day, onc ut ho gives instructions eren for a moment, the eldest brother and the protector for the husband in case of a woman). arc the live Gurus, (clderly persoas worthy of resa pect) (31) These the shoull be adored by one, seeking one's own well-being. with one's best personal exertion of even with the renou nuem ent of one's onn life (32 pārticularly ·I'Sant Samhita 1m Witli desinterestedness 100 renouncing 11! 1 Son should, devotedly serve them both so long as the father and the mother five (33) The father and the mother being pleased with the more son s accomplishments the son by this deed, attains to [the fruition of all (hıs] works (34) There is no Deity equal to mother, there is no Guru (elder) equal to father there exists no return of their good offices 35 One should-bv deeds thoughts and words—do unto them what they like IVithout being commanded by them one should not perform any religious rite, exclud. ing those which yield emancipation and the daily and obligatory rites [To serve the parents] is lard down as the cream of religion, yielding delightful fruits in the next world (3637) With his permussion taking teave of the preceptor who properly instructs him about good conduct, makes 2 disciple enjoy the fruits of his learning (in this world), as well as in the celestial region alter death (38) The silly wight who disrespectfully treats his eldest brother who is like unto his father, goes, by that sin, into hell (39) [One should keep an eye on the good services and honour of a giver in this world It is admitted that a protector should be adored by all men with mental concentration (40) The most exalted regions are for those men who renounce their own lives for procuring food for their protector The divine Bhrigu has said so (41) One, younger in years, should get up [on seeing] maternal uncles paternal uncles father in lax, priests and preceptors and szy --"I am here' (42) * 17 ·tis ni Samui 19+ + A person younger in vears if he is inlisted in a sacrifice must not be called by name A person conversant nati religious laus should address him with the word - Bhos +3) Brumanas Kshatrıyıs and others seeking their pro perits should respectfully bou down their heads untn (their elders] This destroys all sins (44) Even if they are endued sith knowledge, good works and other accomplishments and be suffi senths well read in the S'ruti the hatriy is and other castes are neier to be saluted by the Brahmin is (451 The rule is that 1 Brih none should bless all the other castes and a younger person of his onn caste and salute the elderly persons (of his oun caste) (46) Fire is adorable unto the twice born, a Brahmar a unto all the castes the husband also is adorable unto wives and a guest is adorable unto all (47) [He is to be reverenced ) who has learning (prous] action age friend and health these five are called objects of honour each preceding one being more im portant than the succeedin, one] (48) He is a qualified person amongst the tiree Varnas who (at least] possesses one of these five [accom plishments) Even if he happens to be inferior in any other respect he is worthy of homage (19) (Respect should be offered*] unto the Brah manis 1 ho help in the offering of pindas unto the womankınd the king his eye (se his emissary) aged persons those pressed down by a heavy loai the diseased and the ucak (50) . The sense of the Text that if one of the petsons descaba? there n appears une at ould rehm way out of respect ·Usmi Siminti 195 H21109 collected duly, in 1 devout spirit, uns from the bounes of good j cople, one should dedicate them to the preceptor, and, then, with his permission, take one's meal, abstamıng all the while) from speech (51) A Brdamma, who has been invested with the sacred tireail, should beg alms, using before (the word] Bhavat, a Kshatriya [should use the word] Bhaunt in the middle, a Vars'ya [should use the word] Bhavat in the end * (52) One should hrst beg alms from his mother, sister, or mother's sister, and should approach such a woman) as does not insult burn (53 It is said that one may receive aims from all of his own caste or from all castes, but he should shun the outcastes (51) A Brahmacharu should datly, in a devout spirit, collect alms from those who are given to the study of the Vidis, the celebration of sacrifices, and be intent upon the performanse of his own works (te, thone laid down for their respective tastes and orders) (55) One should not beg alms froin the family of his preceptor, from hta hinsmen and from relatives made by marriage In the absence of a house [from whacha almş may be rollected}, every preceding party should, m order, be avoided + (56) Persons, mentioned before, beng not available, one, controlling his ownself and specch and without loohing . This refers to the various forms of expressions used while begg ng alms A Brdhmana should say - Bhavati bhiksheim dihi, a kshatriya should say - Bhiksh: » bhanalı dehi and a Vars'ya - Bhutan dki okavala The meas ng is that if there is not any other family available one could receive alms from relations by marriage in their absence, from hus own kinsmen and in their absence from the preceptur's family 1 ·Us mi lahti 195 touaril ins direction should approach (1ery one of the Ullige (572 Iliving collected lood by begging, he should, every dry with (the preceptor's) permission, devoutly, atten. tively and abstaining from speech, tahe a portion capable of heeping hum alive (50) A Brihmach irin shoald duly support himself with lood acquired by begging and suppress his passions It is said in the Susiti that a Brahmachårın's sup porting himself with alms is tantamount to fasting (59) He should daily adore hus food and take it without spcrking all of it, on seeing it, he should be delighted and happy, and should welcome it with laudation (60) Tahing' too much or bad food is destructive of health, longevity, attainment of the celestial region and virtue, and is condemned by the community Therefore, It should be avoided (61) Withi lits face directed towards the east or the south, he should daily take his meals according to the eternal regulation But he should never north (62) Having washed his hands and feet and been seated in 1 purilied place, he should rinse his mouth twice after it (63) Hiving drawn a circular figure first, he should place the vessel on it, and eat till the recitation of the fornult amrutopidhan, etc, at the end of his meal. abstain from speech [2ll the white} (64) eat facing the - He should ·CHAPIFR II {RULES FOR RINSING THE YOUTH AND XERPI48 THE BODY PURE ) AFTER eating, drinking, bathing, walking touching th. part of a lip where there is no hair, changing clothe passing semen, urine and excreta, conversing wit degraded castes, at the commencement of study, afte couglung or heavy sighing, after going to a cremation ground or to a crossing of many roads, and at the two Sandhyás or adorations the foremost of the twice bort ones should rinse his mouth again (1-3 After conversing with a Chandala or a dllechchha after talking with abandoned women or nith Sudrås, bfter touching an abandoned man or leavings of food, after shedding tears, after speaking an untruth, after taking meals at the two Sandhyás, after bathing, drink. ing or touching urine and excrets, one should rinse his mouth again, even if he has rinsed it once Elsewhere fbe should) rinse (it) once only (Water for rinsing the mouth not being available, one being sell restrained, can attain purifcation) by touching fire kine or the right car (1-6) By touching men stones of tying again Novr,* one should touch pure water grass or earth By touch. ing ones onn hur or washing sater one should scated at eise mith his face directed towards the cast or the north (rinse lus mouth) sath pure water, which is neither hot nor frothy nor sutlied (148) • A cloth wom round a womans wast or more properly the ends at the clotted lato knot io font 26 ·198 Us'ani Sahhita By keeping the head or the ear covered, having the Kachl. i* of the Sikhat untied, or by not washing the feet, one remains impure, even if he has rinsed his mouth (9) A learned man should never rinse his mouth with his shoes or with his headgear on, or while stationed in water (Nor should he do it) with rain water, or with water mixed with clarified butter or while standing. (10) [He should not rinse his mouth] with water placed in one palm, (and should rinse it] again (with water brought by all castes, excepting a Súdra [He should not rinse it while) seated, with his sandals on, or keeping his hand outside the knee (ru) He should not talk, laugh, cast his looks here and there, nor bend his body [while rinsing his mouth ] [He should not rinse his mouth) without seeing water or with water that is hot or frothy (12) [Nor should he do it) with water served by the hands of a S'údra or of a dirty person, or with alkaline water, [or with water} taken up by the fingers He should not make any qound and must be self-centered (at the time of his rinsing] (13) (Nor should he do it) with discoloured and distasteful nater, or with the rater passing through a crevice or (through the pores) of anınals (such as drops of perspiration), and at a time beyond the appointed hour (14) A Brihuana is purified by water going to his heart, a Kshatriya by a drop (going to his throat), a Vars'ya by that entering into his mouth, while a Sidra and a woman hy merely touching [thic water with lips] (15) • The bem of the lower garment tucked into the waistband A lock of hair on the crown of the head 1 .

·Us aná Samhita 199 Brahmou is said to reside] in the line at the foot of the thumb The space between the thumb and the forefinger, is the most excellent Tirtham (holy place) for the departed manes (16) The base of the smallest finger is called (the holy place] for Prajapatı or the Kdya.Tırthen The tops of all the fingers are described as forming the holy place] for the Deities, and the roots, for the Reshus [These are) Daida-, and A'rsha., Tirthans The middle part is described as that of Agni it is also [called) Soumika re, belonging to Soma or the Moon) Knoning all these boly places, one is not possessed by stupe. faction (17--18) A Brahmana should daily nose his mouth with the Brahma., or with the Kaya , or with the Darva-, Tirtham, but not with the Pitri [Tirthan), O ye twice-born (19) It is laid down in the Smrit that a Brahmana, being self-restrained sbould first drink water thrice Closing the lips of the mouth, he should touch it with the root of the thumb (20) 1 hen with the thumb and the nameless finger, he should touch the two eyes Then with the thumb and forelinger, he should touch the tip of the nose (21) With the smallest finger and the thumb, he should touch the two cars With them all (le, all the fingers) or with the palm, he should touch the breast (22) Similarly he should touch the head with the thumb, [once or twice He should sip water thrice, the Deities are gratified by this method] (23! ones * . These are descobed as holy places, and a Brakmana should drink water at the time of the achaman» ot ansing with the su parts of the fogers ·200 Us aná Santhita We have keard that Brahmå, Vishnu and Mahes'uarat become pleased (with him who performs áchamanam] The Ganges and the Yamuni are pleased with sprinkling [the lips of water] (24) The Sun and the Moon are pleased with touching the two eyes, and the A'sivins are gratified with touching the tip of the nose (25) When the two ears are touched similarly the Wind and the Fire become pleased, and all the Deities become gratified when the breast is touched (26) The Purusha (atman) becomes pleased when the head is touched The drops that fall from the mouth on the limbs, do not make leavings (of a drink} (27) When (any particle of food ) fixed to a tooth drops down at the touch of the tongue the person remains impure (so long he does not rinse his mouth] The drops of water, which fall at the feet [of a person offering water] to another for performing achamanam (rinsing) are known as equal to (watery placed on a [pure] spot By them one does not become sullied There is no impurity in Afadhuparka,* Somat in ches ing betel leaves fruits roots and the sugarcane rod Us'ani has said so If while moving about in a place of eating and drinking a Brahmana touches any leav. ings, he should heep on the ground (all the articles in his hands), rinse his mouth and sprinkle those articles with water If while carrying metallic vessels (for adoration), he touches any leavings he should rinse his mouth without placing those articles on earth and shall thereby attain purification Similarly one should do, on touching (any leavings while carrying clothes) there • A respectlol offering of fire ingredients such as hopey etc The juice of the Moon Pan ·Osana Samhini 20 Y being no difference between clothes and metallic Yessels) (28-32) In the night, when there is fear of thieves and tigers on the way, if one passes urine and excretz aszthout washing himself with water, (he does not become impure} nor the article in his hand becomes sullied (33). " Placing his sacnficial thread on his right car and facing the north, one should pass urine and excreta the night, he should face the south (34) Covering the ground with [pieces of] wood, leaven, clods of earth, or grass and bending his head low, one should pass urine and excreta there (35) One should not pass urine or excreta under a shade, in a well, in a river, in a cowpen, on a road, on 9 sacrificial ground, in water, fire, ashes or on the cremation ground (36) [One should not pass urine or excreta) on condong on a foundation, in a cowshed, on a place covered withi green grass, nor while standing, nor being naked, nor on the summit of a mountain. (37) (Nor one should) do so in a dilapidated temple, or on an anthull, or in holes containing living animals, or while walking (38) Tone should not do so) on hush, charcoal and skull, as well as on a public road, on a field of cultivation, an a hole in water and at the crossing of four roads (39) (One should never casc oneself) near a garden, on a barren land, on another's cxcrcia, with the shoes on, with an umbrella overhead, or having the atmospheric region in VICW (40) (One should not do sol before women, elderly persona, Drammends and hinc, or before the image of a) Dull}, armpit mita 14) ·203 Us'aná Samhita (One should not do so] casting his looks on a riser or on luminous bodies, or facing them, or in an open space or looking towards the Sun, Tire or the Moon (42) Having brought [a clod of] earth, with it and pure water (already] brought, one should zealously wash oneself for purification till the bad smell is entirely removed (43) One should not bring earth filled profusely with the dust of a Brahmana's [feet), nor from clay, nor from a road, nor from a barren ground, nor from what has been left by another person after purifying oneself (44) What one drinks, by inspiring it. with Mantrams and reciting all the letters of the Pranara, Gayatri, and the Vyárhriti, is called Mantráchamanam* (46) Thus by Gayatryáchamant S'rútyáchama namt is described. (47) CHAPTER IIl. [LIFE AND CONDUCT OF A BRAHMACHA RIN, OR A RELIGIOUS STUDENT ] HAVING thus purified his own body and restrained (the operation of] the body and others (speech, seoses, elc.) and casting his looks at the preceptor's face, (a religious student] should attentively prosecute his studies. (1) Always keeping [the right hand) uplifted, performing the Sandhya-adorations and observing good conduct, • Rinsing the mouth with water accompanied with the recitation of the Mystic Syllables Gayatri is the most sacred Vedic lantram A'chanıdtam accompanied with the recitation of the Vedic Maniran 1 The same as above ·Us aná Samhita 2013 (and) when ordered by his preceptor with the saying, -- Sit,' should he sit before him (2) While accepting the order [of his preceptor) or conversing with him, he should not lie down on his bed, Þe seated, eat and stand with his face agarnst lum (te, the preceptor) (3) Near the preceptor, (a disciple's] bed and seat should always be loster than the preceptor's] He should not take his sert of his own accord at a place which is within the range of his preceptor's vision (4) He should not even in his absence, take merely the name of his preceptor * Nor should he imitate his (preceptor's) movements and speech (5) Where any accusation of the preceptor, real or falsc, takes place. [the disciple] should close his cars (with the fingers), or he should leave that place and go elsewhere (6) He should not adore hint (preceptor) living at a distance, nor being arate, nor near women He should not cut words with him, nor should he remain scated in his presence. (9) He should daily bring pitchers full of trater, Kuslar Rouers, and sacrificial fuels, and should daily wash his lubs and paste them with earth. (8) He should never go over the flowers used by him, or hus (preceptor's) bed, sandals, shoes, seat and shadow (9) Huying received mood for rubbing the tootii, he should not dedicate it to him He should never go {anys here) without obtaining leave from him, nor should he be engaged in a rock calculated to incur his displeasure or do him any harm (10) Shile taking the name of his peceptor ad asiplc phould als ase auch epithets as dcktrys xf4yéy: etc ·204 Us'aná Simmtà sence Near him, he should never place lis feet, and avoid , ?uning, liughing, sneezing and using an upper garment (11) He should alsays avoid craching fingers in his pre- He should study at the appointed hour till the preceptor does not dras his mind [from teaching) (12) He should never sit on [his preceptor's) seat, bed and conveyance He should run after him when going quickly, and follow him when going (slowly) (13) He is allowed to sit with his preceptor on an clephant, on a camel, on a conveyance [drawn by bullochs], in a royal palace on a rock, on a chariot, on a seat made of stone, or on one made of a big piece of wood (14) He should always have control over his senses and mind, be shorn of anger and pure, and should always give utterance to sweet and beneficial words (15) He should studiously avoid scented garlands, (sweet] juice, mardens, the destruction of small animals, smcrring the body with oil, collyrium, shoes, the holding of umbrella, lustful desires, anger, fear sleep (1¢, too much sleeping), singing (bad songs] playing on musical in. struments, dancing, gambling detracting other people, looking at and conversing with somen, louring other people and pickedness With a delighted mind he should bring pitchers full of water, flowers, condung carth and Kus'a as much as is necessary for his own ose · He should daily collect food (which a Brahms chirin may take) except salt and what is stalc (16-19) He should always be impartial, have no attachment for singing, ctc, should not sce luis face in a mirror should not rub his teeth, sliould not converse with ·U's anu Samhita 205 Motorious impure persons women and Sudris und should not take the residue of his preceptor s food wal lingly for medicinal purposes (20-21) He should never take such a bath as would remove the filth of his body * and should not without being permitted by his preceptor silute his own elders (22) He should similarly behave towards those of his elders who confer learning and towards those who are born of the same stock who suppress irreligion and dehver wholesome instructions (23) Towards persons most prominent (in education and prety) preceptors Ilves sons and kinsmen -- he should daily so behave himself as he does towards his preceptor (24) Whether a disciple be younger in years or of the same age (with him) the son of the preceptor teaching him deserves respect bike unto the preceptor himself in all sacrificial rites (25) He should not besmear the body of the preceptor son with turmeric make him bathe take the leavings of his food and wash his feet (26) All the wives of the preceptor should be adored like the preceptos himself All his other caste wives should be reverenced with salutation and rising up 127) Rubbing oil (on the person) bathing cleansing with perfumes the body and decorating the hairs of the preceptor s wife should never be done (28) The youthful wife of the preceptor should never be saluted by the feet [The disciple] should salute her The Author hare means that a rel gous student should not be over realous in bath ng so as to beaut fy he person Students should not spend too much of their time in bath ng in order to look hardsanac, They should have no eye on personal charms 27 ·206 Us aura Samhita. (29) (placing his head on the ground) and saying 'I trit such and such a person Remembering always (the tenets of] religion, a Vifra (religious student) should touch the feet and salute the wives, of the preceptor (30) The mother's sister, maternal uncle s wife, motherin law, father s sister, and the wives of all the elders, should be adoted like unto the preceptot s wife (31) The wife of an elder brother those of kinsmen and relatives, mother's sisters and father s sisters, and elder sisters, should be saluted by touching the feet (33) One should treat them all like his mother, but the latter is superior to them all! The preceptor should duly instruct the disciple living for a year (in his house): behaving himself in the aforesaid] manner, [who isi intelligent and alwaysdomg good unto all in the Vedas, Dharna S ástras, and the Purånds, and (impart hrm] the knowledge of the Tattias (principles) (33-34) The preceptor removes the sins of his disciplg within a year Ar A charya s son one who wishes to hear attentively one who has given knowledge [in any other subject] a vituous person, a person pure (in body and mind], a relative one who is capable of under standing the scriptures one who gres away money, a good man and a kinsman —these ten should be taught according to the rules of religious teaching A kshatriya {sho 1s] gratcful shorn of milice intelligent and always doing good, a Vass ya, endued with similar ac complishments a grateful Brahmana, a non injuring Brahmana, an intelligent Brahmana and a Brdhmand, doing good unto all these six should (also] be trught by the leading twice born ones Even though it be quite contrary to the established rules (of religlou ·Us'enå Sethhita 307 instruction], when i Vipra, invested with the sacred thread by another, comes, the should be taught ] Instruction in the Vedas should be given to these only, and not to any one else, so it is said (35-37) Having nased lus mouth, controlled his mind, and with his face directed towards the north, (a student] should daily study He should look towards the face of his preceptor and touch his feet [before commencing the study) (38) [When the preceptor) would say, -Adhishyabho (Oh study) [the student should begin his study, and when he would say,–) Viranostu (stop), (he should close at ] Seated on a Kus'a seat with their tops facing the east, being purified by holding the Kus'& reed (in his hand] and first performing the Prándyama thrice he should recite Om At the close of the study a twice born Brå dimana should also duly recite the Pranava (39-40) Seated with folded palms he should daily study [the Vedas] The Véda is the eternal eye of all persons (41) He should duly study the Védas) every day, or else he will fall off from the dignity of a Bråkmana He, who daily reads the Rich propitiates the Deities with the oblations of thickened milk (42) The Deities, also gratified, please him by granting hem all desired for articles He, who always studies the Vajush, propitiates the Deities with curd. (43) He, ho daily studies the Saman, propttrates the Deities with the oblations of clarified butter The Derties are also propitiated by the daily study of Angirasa s Atharvan (44) The Deities are also gratified by the study of the Dharma S'astras, angas (auxiliary subjects of the ·208 Us aná Samhita Vedas, such as Grammar, Astronomy, etc), Purúnas anil Alimamsă [lf unable to read any of these,] he should daily, with a concentrated mind and following the pres cribed rules study the Giyatr: either near water or going into a forest A thousand times form the highest recitation of the divine (Gdyatrı), a hundred times, the middling and ten times the lowest He should daily recite the Gayatrı It is laid down that recitation must be made thrice [in a day ] The Lord (Brahimaj weighing in a balance the Gayatrs and 'the Vedas [placed] the four Vedas on one (scale) and the 'Gayatrı on the other First reciting Om he should then [recite) the Vydkriti (Bhúr, Bhuvah Swan) He should then attentively study the Gayatrı [One) becomes. possessed of great prosperity [by the study of the Gayatri] [The preceptor] with his understanding (1 6, mind) fixed on the Gayatri should teach [hts. disciples] (45-19) In the former Ralpa were produced the three Alahu Vyahritis, named Bhur, Bhuvah and Swah, destructive of alt inauspiciousness (50) The three Vyahrites (represent] Pradhana (Prakride or Nature) Purusha (the soul) and Kula (time, or Brahmá Vishnu and Mahes'u ara or Sattwa, Razas and Tamas or Present Future and Past (51) On is l'ara Brahman and the Gdyatri is eternal This Mantrair (namely the Gdyatrı) has been des cribed as the means of witnessing the Maha Yoga (great union) (52) The Brahmacharın who understanding its meaning daily reads the Gayatrs the mother of the Vedas conies by the most excellent condition (53) Of all (Mantram) to be recited there is none ·210 Us'ani Samhita. quake and the fall of luminous bodies, form, also the periods when religious study should not be prosecuted cven in the rainy season. (62) In any other season, except the rainy, if the roaring of thunder and cloud appear in the morning and evening when the Sacred Fire is lighted up, the study should be stopped at once. So the Munt has said. (63) Those, who wish for cleverness in actions, should never prosecute (religious] studies in villages or cities: And every day (the study must be stopped) when any bad smell (comes in) (64) No,study (is allowed) in a village inhabited by lowcaste people," near an irreligious person, ben cries are heard and where there is a multitude of men. (65) In water, in tbe middle of the night, when one passes urine and excreta, while touching the leavings of food and after eating articles offered at a Sraddha,t a twiceborn one should not even think [of the Vedas] with the mind (66) Having accepted an invitation for the Ekoddhista- Sraddhat on the birth of the king's son and on solar and lunar eclipses, a learned Brahmana should not study the Vedas for three days. (67) As long as the scent and paste, dedicated at the Ekoddhista (Sraddha) exist on the person of a learned Brahmana, he should not study the Vedas (68) Lying down, seated by placing the soles of the feet on the seat, sitting with a cloth girt round the legs and • Another reading is axtargate s'at, 16, where there sa dead body + The meaning is that after taking food ofered at a srádlhe one should not even think of the Vedas for full twenty four hours from that A funeral titt performed for a definite individui delcasco time ·Usland Samhita 211 krees, taking fish or meat, or food rendered impure by birth or death, a turice-bord one should not study (the Vedas] (69) On a day careted itib mist, or hearing the sound of an arrok, at the tito Sandłyás, on the last day of the dark fortnight, on the fourteenth-; and the eighth-r day of the two fortnights, and on the Full-Moon day, (a twice-both one should not study the Vedas] (70) Before the commencement of Vedic study and after the performance of the dedicatory site, the study I must be put a stop to, as laid down in the Spirits for three nights One should not prosecute Vedic studies on Ashtakas, at the termination of the seasons and in the nights. (71) The three eight days in the dark fortnight, itt the trontlis, of Agraháyana, Pousha and Jágta, have becer designated by the sages as Asktakas. 172) A twice-born one should never study under the shade of Slesmataka, S'ármals, Nædhuka, Kovedara, and Kapithac trees (73) On the demise of a person studying the same branch, or that of a fellow.religious-student, or that of the preceptor, (abstention from study] for three nights is prescribed in the Smritt (74) On all these faulty occasions, abstention from study is laid down for the Brdknanás The Rakshasas do mischick unto them who study (on these interdicted occasions); therefore one should avoid them (ve, these occasions), (75) There is no stoppage of study in the daily rites of the Sandhya-adorations, in the preliminary and dedicatory rites of Vedic study and in the Home-Alantrams (76) !

·Us'anl Sathild On an Ashtaka-day, when a high tind blows of In (any other) calamity, a tu ice-born one should study one Rich-, of one Pajus, or one Sáma., Alantram (77) There is no prohibition in the study of the Veddingas, of of the Ilihasas (History) and the Paranas; or of the Diarma-S'estras and other works] ; but 2 twice-born one should abstain from studying all these on parva-days (78) I have thus described, in brief, the duties of the Religious Students. Formerly Brahma described them belore the Rishis gifted with the knon ledge of self. (79) A twice-born person, who without studying the Sreti devotes his care elselvhere, (1 € , to any other subject) is, indeed, a foolish wight opposed to the study of the Vedd. He should not be accosted by the twice-born. (801 The foremost of the twice-Born ones should not be satisfied with merely reading the Vedas The mere recitation of the Vedas becomes useless like a cox in mire. (81) He, who studying duly the Veda (Samhita) does not discuss (ie., master) the Vedanta, becomes like a Sádra with his entire family. And he is not entitled to have water for washing his feet. (82) If a twice-born person wishes to lead the life of 3 perpetual religious student at the house of his preceptor, he should serve him diligently and assiduously till the destruction of his body. (83) Or (ie, in the absence of his preceptor), going to a forest he should duly offer oblations to Fire. being self-restrained, he should ever and anon study the Spiritual Science. (84) Having bathed and besmeated his body with ashes, And 5 ·Utara Samhita 283 le should, always, study the Vedas, and especially the Sdriin and S'atarudra (verses) of the Vedas (85) Oye twice bom ones, having studied (either) one, or two, or three, of the Vedas, or the entire] four Védas and understood their meaning properly, the foremost of the twice-born should (celebrate the occasion with the terminating] bath (86) He should zealously perform, every day, his own duties as laid down in the Veda Not doing them, he immediately falls down on dreadlul hells (87) Being sell controlled, he should practise (the recitation of] the Vedas and never give up the [celebration of] great sacrifices He should do ali domestic works and the Sandhya adorations (88) He should, daily, study the Vedas and put on his sacred thread He should speak the truth and conttoi huis passion [Such conduct) Icads to the attaininent of emancipation (89) Bathing, performing the Sandhya-adorations and the Brahma. Vajfia every day, being shorn of malice, mild and sell controlled, a householder succeeds in getting oier worldliness (90) A twice born man, who being self restrained, reads religious books, discourses (on them), becomes glorified in the region of Brahma (91) Having meditated completely on Alman and there. after performed the morning ntes before making offcrtog to all the Deities (made by presenting oblations to Fire before meals), be should leed the Brahmanet in the mid day (92) With bis face directed towards the cast or the Sun, he should take his meals Seated on a punfied scal, be sbould place hus ieet on the ground 193) ·Vi'ana Samhild. 214 To take mcals with one's face directed towards the cast, produces longevity: (to do so} sitli the face directed towards the south, yields fame; to cat with the face towards the west, brings on prosperity'; and to cat with the face towards the north, yields (the fruits of] frutb. fulness (94) He (ie, one leading the domestic mode of fiſc), should himself take his meals afterwards and place the residuc on the ground. This, Us'ana says, is equal to fasting. (95) Again, washing his hands and feet, Cand) rinsing bis mouth and being shorn of anger, he should take hix meals in the night in a purified place after baving it [properly] cleansed. (96) Reciting the Vjákritt and encircling the food with water, fic should sprinkic it afterwards with the Pari. s'echana-Alantram. (97) Then offering food to Chitra.Gupta, sprinkling and reciting the Alantram, [running as, -j Amritopi. staranamasi, he should perform the rite of A'pos'ana* (98) With the recitation of Swahá and Pranava, lic should offer oblation to the [vital air) Pråņa. Then offering oblation to the Apena, he should offer the same afterwards to the Vydna. (99) Thereupon he should offer the same to the Uding, and the fifth [oblation] to the Samana. Then understanding their true import, a twice.born one should offer oblation to his own self. (100) Having meditated, in his mind, on the Divine Salle Existent Prajapati, he should, at his pleasure, take the last portion of the food with curry. (101) 1 • A kind of prayer repeated before and after eating ·Ur'ana Samhita 215 After cating, he should recite (the Alantram] Amrito. pidhanaması and drink water Having sipped water, he should, again perform the áchamanam Then reciting the Mantram – Gourits, or thrice Gayatrı, consisting of three pådas and destructive of all sins he should touci his breast with the Mantram, Prénanánt Grantha. ras (102—103) Then taking up the thumb of the foot with the thumb, lifting his hand and being self controlled, be should pass off water from his hand (104 Having offered oblations he should inspire 1 is own self with Mantrams reciting Swadhd Then with the Mantram —Yo yapet Brahmana he should sprinkle himself with water (105) It is laid down in the Smsili that of all the vagas [sacrifices] doma yága is the foremost In the afternoon of every A mázasya (the last day of the dark fortnight) Sraddha should be performed by the twice born (106) This S r&ddha is called Pindanváharyakam* In the afternoon of the day when the waning of the Moon tahes place, the twice born should perform it with sanc. tified fish and meat (107) In the dark fortnight there are [fifteen) tithıs (days) such as Pratipad (the first day) Leaving off the fourteenth day, [one should perform it) on Parchami (filtő day), one after another t (108) Piods means the Pitres or the departed Mangs. It is so called because it affords grat bcation to them for a month † There are fifteen days in the forta ght It these days are d vided by five three groups are formed The threc Psichoml-days are accord ingly the fifth teata and the last or the A morasyd, day of them the second the tenth day us sapenor to the first or the fifth day fod the last ne the A widiya day 19 Superior to the second or the tenth da The word uffaroltaras In the Text 5 goufies this superioniy ·216 Us auta Santa Amongst the titlus beginning with the first dir after the Full Moon-Day, divided into three groups, the A'mavasya (the last day of the dark fortnight) and the three Ashtakas [are the best] The three sacred Ashtakas, the fifteenth day of the dark fortnight in every month, and the thirteenth day of the dark fortnight in the month of Mágha and under the constellation of Maghi, are particularly (preferable) During the solar and lunar eclipses, on all these days and on the death* of boys, occasional funeral rites should be performed. Otherwise, a person becomes a dweller of hell Kamya Sraddhas are praised in eclipses on the last days of the summer and winter solistices, and when the Suo enters on its equinoctial passage [A Sraddha --per formed] when any conjunction of planets, foreboding evil, tahes place, (yields] unending fruits A Stråddha performed on the last day of all the months and on birth days, [yields] eternal (fruits] (109--[12) Under any planet and on any tithi and day, one may perform a Kámya Sraddha for a particular object Oye leading twice born ones by performing the same under the influence of the Pleiades one acquires the celestial region (113) Proper ingredients and worthy Bråhnnnás being available, (one should perform the [S'riddhat there is no limitation of time in it One should perform an Abhyudaya Sraddha at the commencement of all [les. tise and initiatory) rites such as the birth of a son, etc A Sraddha that is performed on a parva day, is called Partana, What is performed every day, is called Nilys Tt. • la some Texts there is jar ana sen on the both of ch Wren Sraddha is to be performed because no chid deatt takes place is a fam ly unless the Nanes are offended ·218 Usaná Salhita duly perform incw the ceremony of offering water and the nevy or the first S'raddha (121-122) A twice born man, whether he maintains the Sacred Fire or not, whose father is dead, should perform the S'råddha every day, particularly those at sacred places (123) If the Petsa-vessel lies upraised or ashance, the departed Manes, being enraged, do not partake of the food (124) "May what is du orced from food, rte and Manfran become faultless" Having recited the foregoing, one should feed them with care (125) Eloddistha, Cloddhisthavrdhrka, Vriddhi, Pervan! and Parranavıdhika,-these fivefold Sriddhas have been enunciated by Blirigu's son (126) The Sraddha, performed with care at the tinic of starting on a journey, is called the sixth And the Parvana, performed for punſcation, has been described by Brahmå as the ser enth (127) The Sraddha, performed for the Derties, is the eightb, by doing which, one is freed from fear At the tro periods of junction between day and night,* and in the night no Sraddha should be performed, for no evidence is ſound [in the V'édas in its support] (128) [Those performed at various] countries (pilgrimages) particularly, yield unending merits (129) A S'raddha performed at Gaya, and death at Prayagan (Allahabad, the confluence of the Ganges and the Yamuná), yield unending fruits The intelligent sages all sing and describe this Gatha (discourse ) (130) • Same Texts read Rdhudars anat instead of Akordiromadats snal, se dating the eclipses, ao Sraddha should be performed ·220 Us'ană Sathite. Black pot herbs, sea-scrabs, meat of rhinoceros and black goat, honey and all other roots lead to their ever-. lasting gratification. (148 Having hinisell bought or obtained by begging all the ingredients necessary for performing a Sraddha) for a deceased person, a twice-born mah should make a. presentation of them, with care, at a S'raddha. The fruit of such a gilt is said to be eternal. (142) One should avoid pepper, betel-nut, Afasuraka (pulse), dirty bottle-gourd, Brinjal, incantation, the meat of crane, deceitfulness, big roots, broken rice, human flesh, and the milk of she-buffalos. (143) The foremost of the twice-born ones should, with every care, avoid, at the time of a Sråddha, Kodrara (a species of grain), Kovidara (fruit and leaves of the tree of the same name), Sthalapaka (a kind of grain) and Amari. (144) + CHAPTER IV. PERSONS WHO OUGHT TO BE INVITED AT A S'RA'DDHA. HAVING duly bathed, offered libations of water to the departed Manes, Deities and the Rishis, one, being of a delightful mind and purified, should perform the Sraddha, of Pindanvaharyaka * (1) First of all, he should cast his looks tonards the Brahmanas, who have mastered the Vedas, for they are the most qualified in offering clarified butter and food [to the departed Manes) and are to be reverenced like] a guest, according to the Smitt. (2) • A Straddha in which one sbould take his meals after the fuderal nce bali has been offered to the Hanss, ·Us'aná Sanhita Those, who are given to the drinking of Soma Juice, Who hnow the true form of religion, who are truthful, Who observe penances who fallow regulations who know their wives at the propet time after the menses, Who preserve the Five Sacred Fires, who are given to Vedic studies who know the Yayur Veda, who know the Rig Veda who are Trisuparna, (ie, study the same portion of the Vidas), who are Trımadhu (ie, study the same portion of the Vedas) who are Tripáchikéta, (ie, study the same portion of the Pedts), who have mastered the Samá Vide, who have duly studied the Séman called the Fyestha Sama, those, who have studied the Atharva Srras especially the Rudridhyayı, who are is given to the performance of Agnshotra, the learned, those, who know all sins, who have read the Six Angus, those who are given to the adoration of the Guru, the Derties and the Fires who are endued with spiritual knowledge, who are non injuring, who do not daily accept presents, who constantly perform sacrifices who are given to the practice of] making gifts-all such Brahmanas are Pangtipavands* (ter entitled to seats of honour at dinner parties ) (3-7) Even if they may not be of the same Pravara (lineage) and of the same Gotra (family) and ſeven if they be not) relations—those Brahmauks are to be known as Pangtipavanás (8) First of all one should feed a Yogin cndued with the knowledge of self, in his absence a Natshtika (a perpetual religious student), in his absence, a self controlled Upokarvinaka (a religious student who wishes to pass on to the state of 2 householder) (9) • L terally those who put fg Pangti or persoos #bo sit in the same ? so dipe 29 ·'ana Samhita + - In the latter's absence, one should feed a house's holder, who wishes to acquire emancipation and who has given up company. But one should never feed a house. holder who performs various works expecting the fruits thereof. (10) In this world, one, who feeds a Yatitt, who is conver: sant with the three Gunds (universal tentencies) of Prakriti (Nature) and the spiritual science, 'reaps fruits superior to that of (feeding) a thousand persons well-tead in the Vedas (11) Therefore one should, with care, feed the foremost of Yogins, endued with the knowledge of t's'vura, with food and clarified butter , and in his absence, the twiceborn persons (12) This is the first rule in the distribution of the Havya (lood) and the Kavya (clarified butter); the following is the minor rule which good people follow. (13) One should feed his maternal grandfather, maternal uncle, father-in-law, preceptor, and daughter's son, if they are all learned and are like unto fire in Brabmanic energy. (14) One should not leed a friend at a Sraddha; he musť be secured by money. Even if it is done without any money-present at a funeral offering, it secures pros. perous fruits in the next world (15) (in the absence of a worthy person) it is better to adore an accomplished friend, but never a qualified enemy. Clarified butter, partaken of by erremies, bar comes fruitless in the region of the dead (16) Having offered the Havi to a person, who is not acquainted with the Vedas, the giver does not attain to the fruits thereof. A person, not knowing the Vedas, would, in the next world, cat as many burning maces * ·Usland Samhild 323 tvith dannward faces as the number of balls, which he would cat at the time of distributing the Havya and Kavya persons learned in the Vedas aod the Yogirs (take their meals at a S'raddha) the performer is honoured both in this world and the next (17-18) The twice born men as mentioned below, who partake of the Havya become A'sura (demona.c) He, in whose family the study of the Vedas and the (prac. tice of] sitting on the sacrificial altar has been given, up for three generations, is to be known as a bad Brahmana, and he should never be invited) at a Srdddha (19) He, who is the servant of a Súdra, he, syho is the servant of the king, he, who is proud, he, who is irreligious, he, who works as the priest for a [whole) village, and he, who leads the life of a butcher,--these six are contemptuous (nominal) Brdhmdnas Manu hag designated them as degraded ones, even if they impart (lessons in the) Védos (2032) The following are disqualified to be present at a Sraddha ceremony -Those, who sell the S'pusta, those, who marry widows, those who enter into a locked room without the permission of the owner, and those, who officiate as priests for inferior castes, are described as out castes Those, who teach unknown persons, those, who give instructions on receiving fees, those, who study the Vedas by paying fees, are des. cribed as Vlakás The Srámanés (Bouddha ascetics), Nirgoodás, a class of naked mendicants) those, who, know the doctrines of the Panchardira, the • To $ is a seçt amoogst the Vauknards The promulgater of thus rect - Sladilya. Accord ng to them Vishna is the Saprethe Dety *ad the sole cause of all. De verzace is attainable by the most bıp of this Deity ·127 and Samhita. + r In the latter's absence, one should feed a houses holder, who wishes to acquire emancipation and who has given up company. But one should never feed a householder who performs various works expecting the fruits thercof. (10) In this world, one, who feeds a Yalit, who is convet. sant with the three Gunds (universal tentencies) of Prakritt (Nature) and the spiritual science, reaps fruits superior to that of (feeding) a thousand persons well-read in the Vidas (11) Therefore one should, with care, feed the forcmost of Yogins, endued with the knowledge of l's'vara, picha food and clarified butter; and in his absence, the iwiceborn persons (121 This is the first rule in the distribution of the Havya (food) and the Kavye (clarified butter), the following is the minor rule which good people follow. (13) One should feed his maternal grandfather, maternal uncle, father-in-law, preceptor, and daughter's son, il they are all learned and are like unto fire in Brahmanic energy. (14) One should not feed a friend at a Sraddha; he must be secured by money. Even if it is done without any money-present at a funeral offering, it secures prosperous fruits in the next world (15) (In the absence of a worthy person,] it is better to adore an accomplished friend, but never a eneniy, Clarified batter, partaken of by enemies, bocomes fruitless in the region of the dead (16) Having offered the Haví to a person, who is not acquainted with the Vedas, the giver does not attain to the fruits thereof. A person, not knowing the Vidos, would, in the next sorld, cat as many burning Matas qualificd ·Us'and Sarhold $23 with downward faces as the number of balls, which he would eat at the time of distnbuting the Havya and Kavya If persons learned in the Vedas and the Yogins (take their meals at a S'raddha] the performer is honoured both in this world and the next (17-18) The twice born men as mentioned belaw, who partake of the Havya become A'sura (demonaic) He, in whose family the study of the Vedas and the (prac. tice of] sitting on the sacrificial altar has been given, up for three generations is to be known as 2 bad Brahmana, and he [should never be invited) at 2 Sreddha (19) He, who is the servant of a Sudra; he, who is the servant of the king, he, who is proud he, who is arreligious, he, who works as the prest for a whole) village and be, who leads the life of a butcher --these six are contemptuous (nominal) Brahmanas Manu has designated them as degraded ones, even if they impart (lessons in the) Vedas (20—22) The following are disqualified to be present at a Sråddha ceremony -Those, who sell the Sruts those, who marry widows, those, who enter into a locked without the permission of the owner, and those, who officiate as priests for inferior castes are described as out castes Those, who teach unknown persons, those, who give instructions on receiving fees, those who study the Vedas by paying fees ,mare dese cribed as Vistakes The Sramanås (Bouddha ascetics, Nirgoodds, (a class of naked mendicants) thosc, who know the doctrines of the Panchardtra," the • Tbs is a sect amongst the Vaishnapés The promulgater of th sect was Sindilya Accord ng to the Vishna is the Supreme Desty aod the sola caust of 211 Debrecauce u stainable by the populls of this Desty room ·22-4 Usund Samhita. > Jinds ;* the Kápllikas if the Pasupatas it-il these and similar other heretics,-wicked souls pervaded by the quality of Tamas,-partake of the Havi, the S'rddika does not become successful, and it does not yield fruits in the next world. Oye leading Vipras, a tuice-born man, who does not follow an established order of life: as well as the onc, nho enters upon a false one , are to be known as Parigtidushakis (i.e, those who are 'un. worthy to sit at a dinner party) One, who has a bad skin; one, who has bad nails; one, who is amicted with leprosy; one, who suffers from leucoderma (se, white leprosys); one, who has brown colored teeth; one, who' is wily ; one, who carries on a trade; a thief; a cunuch, an athcist; a drunkard; one, who knows an unmarried girl; one, who kills heroes; one, who has sexually known his brother's widow (not as a sacred duty, but for the carnal gratification of one's senses; an incendiary; oner who takes food, offered by an intelligent person called the Kunda; the Brahmanás, who sell the Soma; one, serves meals; an injuring person; a (Parivilli) younger brother who marries before his elder has been married one, who does not perform the five great sacrifices; the son of a widow, re-married; one, who lives on usury; one, who lives by astrological calculations; one, who lives by singing and playing on musical instruments ;'one, who is' afflicted with a disease ; one, who is deaf; (23~-30) 11 ho -- • A follower of faina doctrices. Followers of a certaia Sara Sect (the left-hand order) charac terised by carrying skulls of men in the form of garlands and eating and drinking from them. A sect of Saiza worshippers; they hold that I's'zara, the Supreme Being is the efficient Cause of the worid, its Creator and Superintendimento and Ruling Providence.

·Usari Sanh ta. 225 One, who is delective in limbs; onr, who has extra limbs, a religious student, who lias committed an act of Incontinence; one, who vilifies a maiden, the son of 2 woman who commits adultery during the life-time of her husband; the bastard son of a widow ; one imprecated with a curse; a low Brdhmina, who sub, sists upon offerings made to an idol ; (31) One, who injures a friend; one, who is deceitful; one, who drily beats women; one, who renounces his parents and preceptor; as well as one, who renounces his wife ; (32) One, who has no issue, one, who gives false svidence; one, who cools food, one, who lives by treating discases; one who goes to sea; ane, who is ongrateful; one, who breaks a high way, and one, қha breaks an agreement, (33) Onc, who is given to tle Yeltlication of the Vedas, onc, who is given to speaking against the Derties; one, who is given to speaking all of the twile-born;- Call these] should be avoided in all rites appertaining ta 1 Sraddha. (3+) An ungratclul perton; a deceitful person; a wicked soul; an atheist; onc, who speaks against the Vidas; onc, ubo slays a friend; one, who knows anather's wile, onc, wlio falsely accuscs a learned person; (should, also. be avoided ) 65) What is the use of spcaking more on this subject, even those, who aftes doing prescribed works perpe. trate interdicted deeds, should, also, be carefully avoided in a Srdddha. (36) ·CHAPTER V. 1 - 4 (RULES OF S'RA'DDRA.] HAVING purified himself with covy-dung and water and being self-controlled, (the performer of a Sraddhalı saluting all the twice-born, should invite them with welt come words. (1) On the day previous, he should say, -" Ta-morrow' shall my Sraddha take place " If it is impossible, he should invite a Brahmana, enducd with [all] the marks mentioned before. (2) When the hour for the Sriddha arrives, his departed, Mancs, fleet like the mind, hearing his [invitation) and meditating on it with a concentrated mind, arrive there. (3) The departed Manes, who range in the intermediate, region, follow the Bråhmands, remain there in the shape of the wind, and attain to the most excellent condition after partaking of the food offered there.] (4) When the hour for the S'råddha arrives, the Brah. manás who are invited, should all lead continent lives and sit there being self-restrained (s) They should all be shorn of anger and hastittess and be truthful and self-restrained. One, who takes meals at a S'r&ddha, should give up fcar, sexual intercourse, wending a way and the recitation [of the Gayatri] (6) A Brihmana, who, being invited, accepts another's invitation, [is a sinner.] And a twice-born person, sho, having invited (Bráhmonás, according to his acquire. ments], invites another out of stupefaction, is a greater sinner and is born as a virmin of excreta. (7) ·Urand Samhita A Brahmana, who being invited at a Sraddha holds tual intercourse, is visited by the sin of Brahmani: tide and is born amongst the degraded castes (8) The departed Manes of the wicked minded Vipra, who being invited, wends a way, lire for that month on dust (9) The departed Manes of the twice-born person, itha being invited picks up a quarrel, love for that month on dirt and excreta (10) Therefore, being invited at a Sraddha a tice-born one should becomg self-controlled The performer of the Sraddha, too should be shorns of anges, remain purificd and control his senses (11) Having gone to the southern quarter, the performer of a Shraddha) should attentrvely offer (unto the rnvited persons,] beautifying (the place), Durva grass with roots, 'having their tips directed towards the south, and pure water (12) He should paste with cow.duog, a low ground in the south cool demarcated possessed of auspicious marks, putified and secluded (13) The departed Manca are gratified [with oblatrona) offered at the secluded banks of rivers, pilgrimages, one soin ground and the summits of mountains (14) One should not oflct oblations to the departed Mfanes on another & ground Whaterer (rite] performed (these} by men out of stupefaction, becomes lost on ac. tount of its ownership (being invested in another ) (15) Forests mount uns sacred shrines sacnficial places, all these are described as harsng do owners has any right of possession or them. (16) A inice bom person should put boundary marks aft over there and scatter sesame seeds All places, sulled No one ·:28 Unane by the Asurds, are purified by sesame and the Aja la kind of corn.) (19) He should, then, according to his power, dedicate Tood, purified in many ways, not consisting of one curry, fresh and of which nothing has been spent, and prosperous with articles to be sucked and drunk. (18) Thea when the noon sets in, he, having approached the twice-born, who have pared their nails and shaved their beards, should offer them, as laid down in the ritual, sticks for rubbing the teeth (19) First of all he should offer unto [the Bråhmands representing the] Vis'wadévás, in Udumvara-vessels, oil, unguents, water for bathing [and] other ingredients of bathing, and perfumeries of sorts (20) Then, having risen up and with folded palms, he should offer, in order, water, for washing the feet and rinsing the mouth, unto thein, when they have returned* from after bath. (21) The seats, made of Kus'a, for those Brahmands, who, being invited for the first (party, the Deities], are beauti: fully seated there (i e., the place where a Sraddha is performed), should be placed facing the east. 122) 'l bey (se, those seats) shall have one Kus'i facing the south, and should be sprinkled with sesame-ivater. [The performer of the Sraddha] should make the Brik. mands, like unto the Deities themselves, sit thereon saying,-- Sit' They (the Brahmands), too, should sit separately (23) Two, on the side of the Déva, (should sit with their] faces towards the east Three, belonging to the Pitris should sit with their faces towards the north Or one on each side should be present) there Such is the rule in the case) of the maternal grandfather (24)

·ark Santaiti
229
The ceremony ni reception, Ilze determination of
time and place, purity and the acquisition of qualifica
Brakmans,--these five destrov (the truc spirit of them
Sraddha Therefore miny should not be invited (25)
Or, one should fced only onc Brshme nfin 1170
mistered the Vedas, is cndued with gooil charter and
With the knowledge of) the 5 ruir und nho is shorn of
(all) bad marhs (26)
All self restrained persons, (dextrous of ofienng) food
to 1 qualified person should offer the same) in 7 temple,
unto lnm returned from the three regions (27)
lic should then offer + part of that food unto the Fire
and then unto the (insite relazione student hsks)
(rchgrous mendicant) or 1 Brah Mac) irın hring present
for food, one should feed them io satisfaction after the
inuited Brahmans) huc hren scated to the threr
meala] 2ta Sredins That Sraddan is not sell spoken
of where an addithi uninvited guest) does not the hig
Tood (28-29)

·Us'ana Samhits. 230 1 towards the Brahmans belonging to the Patris, should all be done in the worship of the Vaishadevds One should bedeck, with ornaments, all those [Bråhmans) scated at pleasute. (33-34) [Then] one should offer Arghya unto their hands with the Martiram, -"Yadivya ;" as also scents, garlands, incense, etc, according to one's might (35) Then making the sacred thread hang down towards the left part of the body over the right shoulder, a wise person, with his face directed towards the south, should invoke the departed Mancs with the Mantram, "Us'antastud" (36) Having mvoked (them) and been commanded, [he] should then recite [the Mantran--] "A'yanturas [Then with the allantram...] "S'annodevi," ſhe should place) water; (and with the Alantram,-] "Tilosi," sesame, in the vessel (37) Having placed (water and scsame] and given again, as before, Arghya unto their hands, (he should), being self-restrained, place the remaining water of Arghya in a vessel (38) Having placed, with this vessel, the Arghya-resse! along with the Pitsis (1.6, hasing kept it as a place of their residence) and then taken up rice soaked with clarified butter, he should ask "Agnou Karishl;" (16, if I can offer oblation to the fire.) (39) Being commanded with " Kurushwe," (do it), le should, with the sacred thread on offer oblations to 2 • This and smallar otbet passages distinctly show that to p*t** the scred thread always was not the practice prevailing them B the Britimands used to pat on the sacred thread > distopetermaria, bolo is the performaxe of my particolar religious site.

·Us'ana Sankt Warm with religious laws, should bowy unto the sie seisons the departed Nanes and the Deities (49) If the burning lamp is extinguished, while taking meals at a S'ráddha, one should not agam tahe lood Having taken it, one should perform the Chandrayana (50) One should offer corns, various cakes of flour, snect boiled milk and rice, soup, vegetables, desired-for fruits milk, curd clarified butter and honey (51) One sliould dedicate desired for boiled rice, various edibles and drinks and all that is lihed by the leading twice borns (52) One, seching one's well being, should give unto the twice borns paddy, various kinds of sesame, sugar and boiled rice, but not (warm) roots, fruits, and drinhs One should not (while offering these] shed tears, nor should one be angry, nor should one sperhe an untruth (53-54) One should not touch boiled rice with the feet, nor should one scatter it The Yatudhanás (Rakshasás) destroy what is offered angrily or hastily, or what is acquired hy sinful means One should not, with #- moistened body, stand ncar a twice born person (55-56) Onc should not look at the crows or drive away the birds, for the departed Manes, for knowing the real trutlı, come there in those forms (57) One should not give anything there with the hands (only, nor simple salt (re, without mixing it with any other article) nor should one give it in an iron vessel, nor disrespectfully (58) By offering food) in 1 yolder vesse! or in 19 run.are unc, anel psrticulirly in tfic luon of ·Us'ana Samstå -J3 Thinoceros "one comes by the most excellent sovereignty (59) He, who feeds the departed Manes in an earthen vessel goes, with the eater, to the most dreadful bell of Purodhd, (60) One should not offer food in unequal quantities in the same row, nor should one beg food nor should (the eaters] quarrel with (one another By begging food, one despatches oneself to a dreadful hel! (61) Abstaining from speech one should take food, even when accosted, one should not describe the real virtues (of the food] As long as the merits of the Havi are not described, the departed Manes partake of the food (62) [Disregarding] many others seeing him, a tuice.' born person seated in the first row, should not take his meals Such an ignorant person takes upon [himself] the sin of the entire) cow (63) The foremost of the twice born, (who is] engaged, should not leave anything in a Sraddha Even he must not prevent one from offering Alaska corns, nor shall he look at another's food (65) A twice born one who being engaged in a nte for the departed Manes, does not eat Alásha corns, is born, aſter death, as a beast for twenty one births (65) Onc should make them is, the invited Brahmanas) Iisten to the Vedic recitations Dharma Sastras, Itihasas (History) Puráns, and the most beautiful portion of the s'astras) dealing with the performance of the Studdha (66) Thereupon one should offer food anrl scatteril on the earth before those who are unled Then accosting the ·234 Us'ana Senhold gratified (Brdhmaus) with "Sza'ditam" (are you satisfied ?), he should make them sıp the water (67) After they have sipped the water, he should address them " Bho ramy atam," (Hon'ble Sirs, please take rest) Thereupon the Bráhmens should say, -'Suadhi" (68) Thereupon he should communicate the residue of the food unto the (Brahmans already) fed Then command ed by the twice borns, he should do what they say (69) In a Pitri-Sraddha (se, Ekoddhistha and Parvana) "Sradital should be uttered, in a Goshlha fic, a Sråddha:described by Vis'wamitra) 'Sunrita', in an Abhyudaya Straddha, "Sampannam", and in a Dant, "Ruchitam" (70) Being speechless, he should send anay first of all the Brakmans representing the Deities Then looking towards the south, he should beg (the following) of the departed Manes (71) May (the number of] guers (in our famıly] multiply, may our children (be given to the reading and teaching of the). Vedas, may reverential faith in the Vides} not disappear [in our family, may riches, to be given away, multipls (in our family] (72) One should offer Pindas and edibles unto the Brak mans, throw them into the Fire or water The Vipras being seated, one should not cleanse the leaymgs of the huice-born persons (73) Thereupon one, seeking a son, should ofler unto ones wile, the middle (Punda] Then washıog the baods and rinsing the mouth, one sbould feed one s kinsmen 10 the end (74) The kinsmen being Igratified, one should, thereafter fced the servants One sbould afterwards take, with one's wile, the last portion of thic loob (75) ·Us'ah! Samhlit. 23 Even the per So long the sun is not set, one should not look at the leavings; the pair (should lead a continent life for that Hight. (76) He --who having made presents in a S'¥&ddha, or he, who, having taken meals (thre-at), holds sexual Intercourse, -is again born as a virmin, after having passed through the hell of] Atahárdurava. (77) One lie, the performet of the Sraddha or the par. taher of food) should be pure, shorn of anget, of quies cent souly truthful and self-controlled Sormet or the eater, should give up (fot that day) Vedic studies and meditation (78) The twice-borns, xha, having made presents in a S'yaddha, take their meals elsewhere, are equal to great sinners and go to innumerable hells (79) I have thus attentively described, in full, the rituals telating to a Sraddha An Uddsen (an indifferent ascetic) should perform the Sraddha with A'ma (raw or uncooked materials) and not with any thing else (80) A twice-born one who does not keep the Fire, who wends ways and who is given to all sorts of etil babits, should perform the Ståddhn with tan rice. A s'&dra should always do the same (81) A tivice-born person, who is contersart with rer hgious regulations, should, being endued with tevecentua! faith, perform the Sreddha with raw rice He should (then) uffer the same as oblations to the Fute and make Pudas with the same (82) He, who, having controlled his mind, performs the Sraddha, according to these regulations, attans to the station of Vishnu, being dáily freed from his sins (83) Therefore the foremost of the twrashant anne, ·j6 Us'ará Sanhita By it the should perform # Sraddha with all care Eternal Lotd becomes perfectly adored (84) A twice-born person, the aforemost of them, who is not rich should, alter bathing and gratifying the depart. led Manes with oblations of secame and water, perform (the Sraddha) only with roots or fruits · (85) One should not offer (Pindas at a Sraddha] in the lifetime of one's father. Homa and its terminating offer. ings are laid down [for such a one) Or such a person may offer (Pindas] for them to whom he [his father) offers the same This is the opinion of the learned (56) One should offer [Puuda] for him who, amongst the father, grandfather, or great grandfather is dead, and not for any one else (87) One should, with reverence, feed any one amongst them who is alive, to his heart's content Disregarding bne alive, one should not offer [food to another] Such is the S'ruti (Vedic regulation) transmitted (88) A Dvamushyâyana son* should offer Pinda (for his procreator), for he is born from his seed (semen); he should lihen ise offer (Pında for the other father), if by his religious appointment be (le, the son) is by another on his barren wiſe † (89) A son, (who is procreated) without any agreement [upon another's wife], should offer Prnda for [the father] procreated Such a lon should . This is a son, who is begotten by a person of good birth, on the buren wife of another person, with her husband s permission or wt" that of her elders in the absence of her husband offer Pondus for his procreating fatber as well as the other father who is the husband of his mother (See Yagkawallys, Chapler In Sloka 68-69) + 1e it there is no such contract between the parties the one procreating the son and the person on whose wile she son s beportes) as but the son shall belong to them both ·Us'ană Sanhatt 237 All its who gives sced, for he is born of his semen Otherwise, [he should offer it) to the Kshetri (father] * (90) He should offer two Pindas both for the Kshatri (father), and the Vije (procreator) or in one (Sraddha) he should offer it to the Kshetri after mentioning the name of the l'aji (91) On the day of death, he should perform the S'raddha,? according to the regulation of the Ckoddishthat But determining the impurity, he should perform the Kimya- Sriddha, if he seeks any thing (92) One, seeking prosperity, should perform the Abhya- Kaya-S'ruddha in the fore part of the day riturls are like those of a] Darva No external rite should be performed (93) Darva (grass) should be spread over on all sides Thercon he (the performer) should feed the twice born ones Ile should say, - Be ye gratified, Nandr. mukha Patres 1947 First of all the Sraddha of the female ancestors should take place then that of the male ones, then that of the [deceased) maternal grandfather These three Srúddhas have been laid down in the Smritus for the Vriddhi (te offerings made to the Nanes on prosperous occasions, such as the birth of a son, it ) (95) Tirst [hefore performing these I'riddhas) offerings should by mag unto the Deities To work should be donc from the left to the nght (96) • The fatber on whose wife he tas been begotten by another person with the former s permis on In the performance of the Straits for a particular person on the day of death no necessary tu talm any patice of the purity or perty of the dry ·33% Us'aná Samhita llaving made adorations with flowers, incense, edibles and ornaments unto the variegated altars, the idols and the twice born persons, one, with the sacred thread on, being sell-controlled and facing the east, should offer Pandas, and having adored the slátris, a learned person should perform three Sraddhas (97–98) The Matris (deceased female ancestors) being possessed by rre, seek to injure hun, who, uthout per. forming the Alátri-Yajna, performs a S'råddha (99) CHAPTER VI (VARIOUS FORMS OF IMPURITY] IF any, amongst the Sapındas, is born or dead, the im purity of the Brahmanâs, say the learned, extends over ten days (1) During the period of impurity, one should not per form any of the (Nitya) daily rates, and particularly those of the Kamya , nor should one think of the Vedic Alantrams (2) At this time, one, who heeps the (Sacred] Fire being purified and shorn of anger, should feed the other (1C, pure: twice born persons He should, with dried rice and fruits offer oblations to the Fire for the departed Manes (3) Others should not touch them (who are in impurity]: nor should they offer food to the Spirits In [arr impurity), consequent on the birth of a) son no sin is committed by touching (the other] Sapındas, with the exception of the mother Agam been said by the Sages, that one can, on the fourth or the fifth, day, touch him who is given to religious study, 10 {an impurity of] death it has ·Us'aná Samhita 239 who celebrates sacrifices, or who is conversant with the Vedas (4-5) On the tenth day, after bathing, all (other castes] may be touched by them Unmeritorious (impurity] in the case of servants and unworthy* Sapindas, has been described [to extend over] ten days (6) A person possessing one qualificationt [1s Purified] in four days, one possessing two,f in three days, and one possessing three, in one day (7) After the tenth day, one shouid fully read out the Veda and offer oblations to the Fire He (ie, One who observes impurity for ten days) becomes worthy of being touched on the fourth day So the Patriarch Manu has said (8) The period of impurity of those who do not perform religious rites, who are not read in the Védas, and who suffer from leprosy, etc, terminates with their death (9) The (period of) impurity, on the death of [Nirguna) Brahmanas, ranges from three to ten nights (impurtty on the death of a Sapında,) before he is invested with the sacred thread extends over three nights, and for ten nights, thereafter (10) (If a child) is dead within two years after its birth, the same [period of impurity, 1€, ten nights) is for the parents Such is desired (by the Law-givers] [TE the Sapinda) is highly unmeritorious, (one attains to] purity within three nights (11) Norguda persons are those who do not maintain the Sacred Fires, as described in the 'zats and the Smste + Two qual fications are the maintenance of fether the Srauta, or the Smária Fire and Vcd c studies * Three qualifications are the maintenance of both the Futes ead complete Vedie study ·Uslaná Samhita 210 The same [is the period of impunity, ie, three nights] for the parents on the death of a child before tietung Such is the deliverance [of the Rishis] Three nights (form the period of impurity on the demıse] of a cluld that his teethed [A chuld is called] Fatadanta when the teeth gros (12) Immediate is (the purification, on the death of a child) who has not teethed , (ind impurity extends over] one night, before the ceremony of tonsure (Chudakara nam) (as performed within two years), and three nights, before the investiture with the sacred thread (Upan nayanam), and ten nights, afterwards (13) If a child is dead as soon as it is born, both the father and mother suffer from impurity consequent on tlie birth* [only], the father, too,t becomes unfit to be touched (14) Immediate is the purification for the Sapındas, {if death takes place after ten days] One day (is the period of impurity) for a uterine brother, if he is. Nirguna (unmeritorious) (15) If death tahes place after the teething, one night is the period of impurity for the Nirguna Sapundis, three nights, of it takes place after the ceremony of tonsure (16) O learned ones, if death takes place before the teething, one night (ts the period of impurity) for the Sapındas, if they are highly disqualified (17 Immediate is the purjfication of the Sapındıs on the dropping (of an embryo] by abortion the Sapındas are greatly disqualfied, a day and night and ye But if *se the impurity consequent on death does not affect them 7. Mother, of course is also not to be touched.

·Us and Samhita 241 [form the period of impunty] on account of abortion (18) Three nights have been faid down [as the period of impurity] for kinsmen if they act according to their desire If any birth takes place during the period of impurity consequent on) a birth and any death during (impurity owing to] a death purification is attained with the termination of [the first impurity] [If any such incident takes place) on the last day (of impurity the period is increased bv] two nights (If impurity] for both birth and death simultaneously takes place it terminates with that of death (19-20) If any impurity multiplying sin* takes place after (any other minor impurity] -one is purified by it'te by its termination) Hearing of an impurity conse quent on birth or death a person gone to another country should observe impurity till the [remaining) period is completed [11 he hears of it) after the period of impurity is over three nights have been spoken of (as the period of impunty) for the Sapindas (21--22) Hearing of a death after a year a bath [brings on punication] Under all circumstances and in all times, * Ths is an importy consequent on the death of father mothern grandfather etc wh ch is called Guru or most importanta puch. pur ty There is another read ng ardhanritt madas ouch wurdhana nyenes oudhyat meaiting - f any impur ty of a more import ant character takes place after half the per od of another importy » over it fasts for the entire period to be observed for the latter and at its term nat on one 19 purified Thus the mesa ng of the context is Suppos ng a person is ia imperty for the death of a Sopoda k neman After four days bs father or mother des In th 5 case h s impur ty does not end wth the last day of the first one bat ertends over tbe eattre per ad beg pong with the commencement of the latter ·343 Us'and Sath hitd immediate is the purification for a person who is observing ? yox, (or one who studies the Vedas, and for one who is engaged in a work for carrying on his liseli hood (On the death of] maidens who have been en saged by words but not married the father and the Sapında relations (have to observe impurity for} three nights If marriage has been solemnized, (their) liusbands [are to observe impurity) One day has been prescribed in the Smsitis (as the period of) impurity on the death of a maiden who has not been even orally engaged (23-25) Impunity has been spoken of 2s immediate on the death [of a maiden) within two years from birth [Im purity extends over] a night [if she dies before) the ceremony of tonsure (26) Three nights [form the period of impurity of a muden dies] before being given away in marriage, and ten (nights) after that (form the period of impurity in her husband s family} Three nights (form the period of] impurity on the death of a maternal grand father (27) Similarly is to be known the period of impurity on the death of a uterine sister Pakskını fa night with the two days enclosing at) [forms the period of impurity] on the death of relations formed by marriage as also of Vindhavas (le maternal uncles) (28) One night has been laid down (in the case of the death) of the preceptor or a fellow religious student Immediate [ıs the purification] on the death of the king in whose territory [a person] Inves (29) On the death of a married daughter (living) in ti e house the father [has to observe impunity for} three days, three nights [form the period on the death and ·1 Usland Samhita 243 birth of sons to) Punartu-wives lie, widows married by kım), of sons born in the family (te, not born of his/ own loins), and of the preceptor. A day and night is spoken of (as the period of intpurity on the death of] a wife who has been visited by another person, [and on that) of thc pteceptor's son and wife (3031) One night is the period of impurity on the death] of an Upddhyáya, of S'rotrsyas asist of Sapinda-relations living in a person's) house (32) Three nights (form the period of impurity) on the death of the mother-in-law as well as that of the fatherin-law Immediate purification is laid down on the death: of a Sagotra (le, one of the same family after fourteen generations) (33) A Brahmana attains to purity within ten days; a Kshatriya, within twelve days, a Vaishya, within fifteer days, and a Sudra within a month (31) It has been desired (by the Law.givers) that of all persons, born in the families of the Kshatrıyås, Vais'yás, and the SQdres who serve good Brihududs with undivided attentiort, one attains to purification within ten days like unto a Brahmana (hamself} (35) [If a person born) in degraded castes, (serves the Ksharryss and Vars'yils] [he aftains to purification) like the Kshatriyès and Paisyds* [On the death of a Sapinda.] S'idra, the impurity for the Vais'yar, Kshatri. yus and the Brahmauds cxtends, in order, over six, threc, and one night. Oye leading Brahmands, (similarly on the death of a Sapinda Pais'ja] the impurity for the Sudrjs, Ashatriyu's and the Brákmands extends over • 1 * person KT4 X'ilanys, he albut punificata in bit work mitha tatlos dar, and if l'oss, within Clies dare.

·244 Us'aná Samhita a fortnight, six nights ind three nights respectively 0 ye foremost of the twice born race the impurity (on the death] of a Kshatriya, for the Brahmands the Vaisirds and the S'idràs (extends] it is said, over six nights and twelve days gradually * (36–38) On the death of a Brahmana the Sidrds, Varsyds, and the Kshatriyás [should have to observe the usual period of impurity] By performing the funeral rites of a Brahmana who is a Sapında (se, for whom ond is entitled to offer a Pruda) a Viprd attains to puri fication within one night The Lotus sprung (Brahms) has said so By taking meals or living with that Brahmana), one attains to purification within ton nights (39-40) If having his mind possessed by avarice, one speedily burns (the dead body of a Brahmand] a twice bom person (re, a Brahmana) becomes purificd within ten and a Kshatriya, within twelve days (41) A Vais ya attains to purification within a fortnight, and a Sildra within a month or again, in six sesen and three nights (42) Having cremated a helpless friendless, poor trana the Brahmanás and others attain to purification by drinking clarified butter after bathing (43) If out of love a person of a lower caste touches during the period of impurity, a higher caste and a higher caste a lower one he attains [the termination of his impurity (Dy following the Brih purification with roter-cale These Slotas conclus rely prove that there was marinige prevalent at that t me otherwise these laws rela ing to part [cat on would not have been promulgated by the Law givers.

·Us'anê Samhita 245 dead body of a) Kshatriya, fa Brahmana) attains purtfication in one day, and following tbat of} a Vars'ya, in two days (44) (In following that of] a Sedra, three days have been spoken of (as the period of impurity? (He should) again (practise] Prandyan for a hundred times II, before the bones of a S'üdra are deposited a Brahmana weeps with hrs (re, the Sidra s) own people, [hus] impurity lasts for three nights One night is for a Kshatriya and Vars ya (if they do the same] Otherwise (re, after the depositing of the bones), a Brahmona [attains purification by bathing after a day or a night] (45–46) If, before the bones of a Pipra are deposited, a Brahmana weeps for him he, forsooth, attains purl. ficatior by bathing with the cloth, worn by hita at that time, on (47) He, amongst the Brahmaus or other inferior castes who takes food with them (ie, those who are impare) or drives in the same conveyance, attains putification within ten days (ie, the fixed period of impurity) (48) He who wilfully takes their fee, impure persons) lood, even if he be a Deity attains purification after observing impurity for the fixed period) and batbing after its termination (49) А person, who under the pressure of famine takes food offered by them, should observe impunity for the [number of] days (he has taken it), thereafter, he should perform penance (50) The twice born, who maintain (their) Sacred Fires, should on the death of their Sapindas, obserse impunity from the time of cremation, and others, from the hour of death (st) Sapindals (krnship connected by the offering of the ·246 Us'ans Samhild funeral rice balls to the Manes) ceases in the seventh generation ,* Samánodakabházat (relationship connected by the libations of water to the Manes of common ancestors) ceases when there is no knowledge of the name and birth (of a person) (52) Father, grandfather and great-grandfather (who are cntitled to Sraddha), the Lepabhégas, and one's own self,--these seven generations form the Sapindas (53) The Divine Prajapatı has said that Sapında rela. tionship extends over (three generations) upwards (fron the great grandfather) Sapında relationslup extends oser three degrees in case of persons of various Varnas begotten by one (father) upon many wives of various castes. (54) Architects, artizans, physicians, maid , and man, servants, hings, and royal officers have been described as to have inmediate purification Persons, who make daily charities, one, who makes a Niyama (re, a parti cular promise), one, who knows the Braleman, religious students, those who are initiated, those, who are engaged in religious rites a hing who has been duly installed and those who continually distribute rice, [all these]--attain immediate purification according to ordinances (55-57) . From a person with whom the calculation begins sıx generations upwards and siz generations downwards constitute the Strodas + This relationship extends from the seveather the (eleventh) to the thirteenth (or the fourteenth according to some ) degree Lepas means the wipings of the hand for the remonts of the food sticking to the band) after offering fateral oblat ons to tbe first three ancestors (father, grandfather and great grandfather) wipings being offered to the three ancestors after the great grandfather 1.c, to paternal ancestors in the 4th sth and the oth degree ·Us ani Sathit! 247 In a sacrifice, at the time of wedding, in any reli gious rite relating to a Deity, during famine or any other calamity, immediate purification has been men tioned (58) Immediate is the purification for those who have been killed by poison by lightning by the king, by the Brahmanás, or by snake bite (59) Immediate purification is laid down in a death by entering into fire by jumping down from a high place, by taking poison or by fasting in that for Brah manās and kine, and in that while leading the life of a Sannyasın (60) There is NO purity at the death of} religious students forest recluses Yatins, and religious students, as well as at that of an outcaste [This has beca sard) by the learned (61) CHAPTER VI [PERSONS QUALIFIED TO PERFORM THX SRA UDHA No crepatioa no funeral rites no depositing of bones no shedding of tears (no offering of] Panda and no Sraddha whatsoever should be done for the degraded ones (1) There is no impurity for him who lays a violent hand on himself with fire, poison etc. No cremation and no offering of water should be made for him (2) If, however, by a mistake one dies through fire poison, etc, impurity should be observed for him and [the nte of offering) water should be performed (3) if a son is born to a person) gold, paddy kine, clothes, sesame, rice, oil, molasses and clarified butter ·248 Uslaná Sanitá. all these raw materials may be accepted from him on that very day. (4) From the house of a person who is in an impure state, fruits, sugar.cane, vegetables, salt, wood, water, curd, clarified butter, medicines, milk, and dried food may be accepted daily One, who maintains the Sacred Fire, shall be duly burnt with the Three Fires. (5-6) One, who does not maintain the three Sacred Fires [should be burnt] with the Sacred Fire consecrated in the house; and other inferior persons, with the ordinary fire; by the twice-born. If the dead body is not found, an image should be made with Palása (leaves];-and be only burnt by the Sapinda-relations endued sith reverence, controlling speech and (mentioning) only the name and family. Water, they should offer, only once. (7-8) They all,* putting on wet cloth and with kinsmen, should duly offer every day, (both) morning and evening for ten days [consecutively). Pindas at the gate of the house for the deceased person They should feed four Brahmanás. On the second day, shavingt shall be done along with all kinsmen (9-10) Then the bones [of the deceased person] should be deposited by the Ziátít (chief-mourner) with all kinsmen. [The performer of the S'råddha on that • The usual practice is that the son should offer the Pindas In the Text Surta or all, 15 mentioned, because, in the absence of a son all the Sagındas are qualified to offer Pindas + Shaving takes place generally on the last but one day of 1 punty. Here the word Fiátt mcans the next kon who performs the funes ral site, and he is therefore, qualified lo perform the Stradits in the abıence of a son ·Us'ani Samhita 2-19 . day), should, with reverenre, feed an uneven number of pure Bráhm anas not lesser than three (11) On the fifth, ninth, and the eleventh day he should feed an uneven number of Brahmands This tite is known as the first Sraddha (12) On the eleventh day (for the Brahmands) and on (the day after) the twelfth (for the Kshatryds), the person, who lights up [the funeral pyre), should, with reverence, offer a Pada and a Pavitra (a Kus'i- reed) in honour of the deceased And he should [perform the Sraddha) every month on the day of death for ono year (13--14) it is said that after full one year, the Sapendikaran (annual S'raddha for offering Pradas) should be performed O leading twice born ones in that s'råddha the performer) should make four vessels, (one) for the deceased, and (three fos] ancestors of three degrees upwards (15) Thereupon with the Mantrams — Ye Samánd, etc," he should pour down (water from the vessel dedicated to the deceased into those offered for the Pultit (grandfather, etc) Pindas should be offered in the same manner (16) It is laid down that Sapındıkaran, Sraddha should be preceeded by the Daira, (ee, offerings made to the Deitres) There one should invite the departed Manes and point out again (re invoke) the deceased * (17) No separate rite should be performed for those deceased ancestors for whom Sopindisaran has conce] been done He, tvho makes separate Prudas, becomes a destroyer of the departed Manės (18) A deceased person is called Prelz tall the celebration of the Saj ndskarss Syddha after which be is designated Petri ·250 Us'ana Samhita. After the death of his father, a son should be well instructed in the word Pinda. He should, every day, offer boiled rice and a pitcher, full of water, according to the rites to be performed for a deceased person. (19) The annual Sriddha, which should be performed every year, must be done according to the regulation of a Parvana-(Sraddha). Such is the eternal law.* (20) [Every rite) for the parents, such as the offering of . the Pondas, should be performed by the sons In the absence of a son, the wife should do it; and in the absence of a wife, the uterine brother should do the same. (21) I have thus described duly the duties of the householder. [The dutyl of women is to serve their husbands! There is no other duty laid down for them. (22) He, who daily satisfies his own duties and has his mind dedicated to l's'vara, attains to that great station which has been highly spoken of in the Védds. (33) CHAPIER VIII. [PENANCES FOR VARIOUS SINS) Penance for Brahminiade. THE destroyer of a Brahmana, one who drinks spiritu ous liquors, a thief, and the violator of the preceptor's bed, and the one who associates with them,--are the great sinners. (1) He, who lives for a year in their company, becomes Sanxydan . This is the ntual when the father dies after becoming a or when the parents die oa an Amárasyd-day, ·Us'ana Sakit 251 degraded. Even he, who daily sits (with them] on (the same] bed and seat, also, becomes degraded. (2) A twice-born person, si ho knowingly performs religious rites for, holds sexual union with, teaches and takes meals with those great sinners), becomes forthwith degraded (3) A twice-born one, who unwillingly and out of ig. norance, receives religious instructions (from such a sinner] and a fellow student remain outcasted for one year. (4) One, who is guilty of Brahminicide, should, for selfpurification, by making a hut, begging alms and carrying a rod with the skull of a dead (Brahmana) placed on its top, live in a forest for twelve years. (5) He should avoid all the fauses belonging to the Brahmands and temples He should always accuse his ownself and think of the (dead) Brahmana (6) Every day when the fire 19 shorn of its smoke and all conversation about food 19 stopped, gradually be should enter into seven houses belongiog to qualified castes and capable (of offering alma] (7) Or, (for purification,) he should voluntarily betake to fasting, jump down from a high place, enter into a burning fire or into the water This is the first (part). (8) Or, for a Brahmana or a cow, he should, disinterest edly, give up his vital airs (sc, life); or, making a Vipra, suffering from a long-standing disease, shorn of his ail ment, ſhe attains to purification) (9) By offering food to a learned (Brákmunal. one is freed from the sin of) Brahminicide Attrice-born person is also] purified by taking the final bath in a Horse Sacrifice (10) The killer of a Brakmand, who guies his all unto a ·257 Uschi Sart hold. Brahmana conversant with thc Vid3s, or ho sees thic Bridge,* is freed from sins (11) Penance for Drinling Spiritubus Liquors. A DRINKFR of spirituous liquors should drink sine, red. hot like iron A. tuicc-born person, when his body is [thus) burnt, is freed from the sin) (12) Or by drinking rod hot cou's urine, or similar]. liquidificd con dung, milk, clarified butter or rater, (he is) freed from the sin (13) Or for the expiation of the sin, he should, with a net cloth on and being self-controlled, perform the vow of Brahmanicide (for tu clic years) (14) Perance for the Theft of Gold A Brahmana, who has stolen gold, should, after approaching the hing and describing his own misdeeds, once say,-"Do thou punish me" (15) Taking up the mice, the king should himself once strike him. Thereupon hc (the perpetrator) becomes freed [from the sin). Or by (practising] austerities a Brahmana.thief becomes freed]. (16) Finding out and taking up by the hand a destructive macc, stick, or an iron rod sharpened on both cods, running about with dishevelled hairs, trumpeting his own sinful deeds, (a perpetrator of a crime should say,-) "Punish me" The hing should (then) strike the thief (17-18) Whether meeting with death or escaping it, there upon, he is freed from the sin of] theft • This refers to the Bridge, coastructed by R&ma over the Sea, at Ramli ayam, in the District of Madura, in the Madras Presidency, popularly known as Adam's Bridge This shows that this Sedikit must tare been written after the Ramdyane Period Without ·154 Us'ana Sathi Az Leading a continent life, always practıing austeritiev, tahını his ineals at the eighth period (1¢, in the night of the fourtlı day after fasting for three days). standig or seated and lying dosa on earth,—a man, who has no inoney, ,* should thus, in three years, be freed from the sin (-7--28) Or hc hould perform four or fike Chandráj anas (29) Perance for the Starf mring aith the Degraded Ir n tuice-born person mives, out of as nice, with a degraded person, he should once perform, for the erpiation of the sin, tlme penance lad down for him (ze , the degraded) Such 1 person amongst those who assor cirte with the degrreked, attains to freedom from the sın], or lc should zenlously practrse hard austerities for one year (30-31) Half is the penance for associating (with them) for SIA months Such purificatory rates dissipate even the itpurity of the great sinners (32) One attains to freedom [from the sin) by taking jqurneys to holy places situate on this earth Oye Vipras, a Brármana, possessed by lust, after perpetrating the mighty iniquities of Bralimanıcıde, drinking spirituous liquore, theft, or knowing his step-mother, being self controlled, should perform the vow of] fasting at a holy pire (33–34) Or meditating on Kapardın (S rva), he should enter into the fire or water Alunis, conversant with religious rites, have not seen of any other means of redemption [for them] (35) . * It shows that a rich man is freed from the sia by making propes gifts ·CHAPTER IX. LEVANCES FOR VARIOUS MINOR $IAS ] By willingly knowing his daughter, sister or daughterin-law, a Vipra should enter into a burning fire. Thus is the law. (1) By co-habiting with mother's sister, materral uncle's wife, or with father's sister, or by knowing sister's daughter, maternal aunt's daughter, or paternal aunt's daughter, onc, being self-controlled, [and] after practis. ing hard austerities, should perforin four or five Chandrayanas (2-3) By knowing a maternal uncle's daughter, one should per. form the Chandrayana By co-habiting with wife's friend or with her sister, aftur fasting for a day and a night, one should períorm the Taptatrichhu (1 hind of penance) By knowing a woman in [her] menses (one should attain) purification [hy fasting) for three nights (1-5) By co-habiting with a Kshatrya-woman, [a Brish. mana) is purified by a Chindriyana or by a Pariska (a kind of penance). The Divine Unborn (Brahm) has said so (6) By (consciously) killing a frog, mungoose, crok, cat, boar, mouse or 2 dog,-a 1111c-born person should perform a great penance cxtending over sixteen days. Or by [unconsciously) killing a dog, one should zcalously drink milk for three nights (7) Or by (unknowingly] killing 3 cat or 1 mungoose, onc should » cnd a way a Mount in length) By killing a horse, a tilice born person should perform a hard austerity extending over thichc [day] (8) lasing hilled a servant, the foremost of the thicc- Lorn should give anlay+weapon made of crude rud ·Ustana Samhita . Having slain a crane, Rangava mouse, Kritalambhalboat, a black spotted raven, Tilat, franclonine partridge or a parrot,-(one should give anay] a two years old calf, and a three years old one, for having killed a heron (9-10) By killing a swan, crane, Vaka (a kind of cranel, a Titta bird, a monkey, or 2 Bhdsa, one should make a gift of a cow unto a Brahmana (11) By slaying animals living on flesh or deer, one should give away a milch cow, [by killing] animals that do not take flesh a caly, and [by killing) a camel gold weighing five rupees (12T By killing animals having bones, (one should] present something to a Vipra, and by killing those that have ne bones, one is purified by Pranayama (13) By destroying trees yielding fruits, groves, creepers, and large trees loaded with fruits, one should recite 3 hundred Rik verses (14) To take clarıfied butter is the purification (enjoined for destroying] flowering plants) By killing by mistake, (a cow) one should perform the Chandrayana and the Paraka (15) There is no penance for wilkagly killing her (rc, a cow) By stealing men, women, houses, tanks sells or other watery expanses, -one is purified by the Chandrayana By stealing articles of little value from another s house one should perform the austerest Santa para for sell purification The five ingredients supplied by the cow (Parchagavja) (form) the purification for pilfering rice etc, and wealth (16—18) Fasting for three nights is [the penance for pilfering} grass wood, trees, flowers garments, bide, meat and fish (19) ·258 Us'ána Sanhia or an alligator,-one should perform the Prajápalya (penance) By eating onion or garlic, one should perform the Chindrayana (24-31) [By eating] the Vårtaku, (the egg fruit), or the Tanduliya (broken rice), for the both) - -one is purified by Prajapatya (By cating] the As’mantuka (a plant from the fibres of which a Brahmana's girdle may be made); or what come hear,-one is purified [by performing] the Taptakſichha By eating [the flesh of a man or a hare, one is purified by r'râzapatya By eating bottle gourd or turnip, one should perform the very same penance (32—33) By eating Udumvara one is purified by self souglit [penance of] Taplakpichha By eating useless (16, not dedicated to a deity) Krisara Samjata (1 hind of pudding), Payasa (rice boiled with milk, cake, S'ushkalı (1 preparation of cahe),one is purified by performing this penance for three nights By drinking milk unworthy of being drunk [all}, especially a Brahmacháarın becomes purified in a fortnight by living on barley boiled with the urine of a cow By drinking the milk of a cow that has not passed ten nights from the day of delivery, that of a (similar) she buffaloe, that of a (similar) she goat, that of a cow big with a young one, or that of a cow that has no calf,-one should perform the sell same penance By tahing unnatural trans formations of these (such as curd, etc,) or drinking them out of ignorance, -one is purified within seven nights by living on barley boiled with the urine of a con Ву aking food of the first Sraddha, or on the occasion of birth or death, 2 Brahmana becomes purified by attentively (performing) the Chandrayana A twice born person, by taking the food of a person who does not ·Usaná Sdil kita 259 Perform the daily tites, the end of which is not ruinous, should fully perform the Chandrayane Having taken food prepared by people who are disqualrfied to serve it, that of a degraded caste, or that offered at the monthly funeral nite of a deceased person,-one (should, so it is said, perform) the Taptakrichka Having taken boiled rice from a Chandála, a twice-born person should completely perform the (penance of the Chandrayana (34--4) By unwittingly taking excreta, urine, or any other article sullied with spirituous liquor,--the three twice. born castes should again perform the Samskaras (rites of purification) '(42) The twice-born,-amongst those taking, outrof ignor. ance, urine or excreta of birds living upon flesh,--should perform the great Santapanan (43) [By taking] Bhdsu, frog, dog or a crow,-Ione should] perform a distressing penance A Brahmana becomes purified by Prajapatya and a painfally restricted diet (44) By drinking water from a wine-bowl, a Kshatrya should perform the Tuptal richha, a Varsya, three distressing penances, (and a Brahmana, ] the Chandrayana (45) By taking the rendue of food or the remnant of rinking water left by a dog, a twice-born one becomes purified, within three nights, by Irving upon barley boiled with the urine of a cow (46) By drinhing water gullied with urine or excreta, one should perform the Santapananı capable of purifying the body (17) If a Brdimana unknoningly drinks water in a well A ·258 Us'ana Samhi or an alligator,--one should perform the Prajapatya (penance) By cating onion or garlic, onc should perform the Chandrayane (24-31) [By eating) the Vártalu, (the egg fruit), or the Tanduliza (broken rice), for the both) - -one is purified by Prajapatya [By eating] the As' mantala (a plant from the fibres of which ? Brahmana's girdle may be made), or what come ghear, one is purified [by performing] the Taptakşichha By eating [the flesh of] a man or a bare, one is purified by Prajapatya By cating bottle gourd or turnip, one should perform the very same penance (32-33) By cating Udumzara one is purified by self sought (penance of] Taptaksichha By eating useless (ie, not dedicated to a deity), Krisara Samydva (a kind of pudding), Payasa (nice boiled with milk, cahe, S'ushlalt (a preparation of crhe) -one is purified by performing this penance for three nights Ry drinking milk, unworthy of being drunh, [all] especially a Brahmacháasın becomes purified in a fortnight by living on barley boiled with the urine of a cow By drinking the milk of a cow that has not passed ten nights from the day of delivery, that of a (similar) she buffaloe, that of a similar) she goat, that of a cow big with a young one, or that of a cou that has no call,--one should perform the self same penance By thing unnatural trans. formations of these (such as curd etc ,) or drinking them out of ignorance, -one is purified within seven nights by living on barley boiled with the urine of a cow By taking food of the first Sraddha, or on the occasion of a birth or death,-a Brahmana becomes purified by attentively (performing) the Chandrayana A twice born person, by taking the food of a person who does not ·U's'ana sanhiti 259 perfornt the daily tites, the end of which is not ruinoue, should fully perform the Chandrayand Having taken food prepared by people who are disqualified to serve it, that of a degraded caste, or that offered at the monthly funeral rate of a deceased person,-one (should, so it is said, perform the Taplakrichha Having taken boiled rice from a Chandila, a twice-born person should completely perform the (penance of the Chandrayana (31-41) By unwittingly taking excreta, urine, or any other article sullied with spirituous liquor,--the three twice. born castes should again perform the Sams.dras (rites of purification) (42) The twice-born,-amongst those taking, outrof ignor. ance, urine or excreta of birds living upon flesh,--should perform the great Santapanam (43) [By taking] Blasa, frog, dog or a crow,-[one should) perform a distressing penance A Brahmana becomes purified by Prajapatya and a painfully restricted dict (4+) By drmking water from a wine-bow), a Kshatriya should perform the Tuftal pehha, a Varsya, three distressing penances, (and a Bráhntana, ) the Chandrayana (45) By taking the residue of food or the remnant of drinking water left by a dog, a twice-born one becomes purified, within three nights, by living upon barley boiled with the urine of a cow (46) By drinking water sullied with urine or excreta, one should perform the Santapanam capable of purify- Ing the body (17) If a Brthmana unknoringly drinks water in a nell ·200 Us aná Samhita or a vessel belonging to a Chandila, lie should perform the Santaminan destructive of sins (48) By drinking water touched by a Chandula, the fore. most of the twice born becomes purified [by fastıng] for three nights or by taking the Panchagavya* (49) By taking food, without bathing after willingly touching a great sinner, a foolish tice born person should perform the Taptaksichha (50) By marrying in another caste (10 1 Sudra maiden), one (ie, a Brahmana) becomes a Mahapatakın (great inner) By associating with such a sluner, onc also becomes a sinner (51) By simply marrying a maiden of different caste, tuenty four penances are [to be performed), hall of those for living with her there is no penance in procreating a son (on her] (52) By taking food out of ignorance after seeing a Mfaha. patakı», a Chandala or a woman in [her] menses —one is purified (by fasting) for three nights (53) By taking (one's) meals, while still wet after bathing, one becomes purified (by fasting) for a day and a night [By doing so] knowingly, [one attains to purification] with the (performance of] a distressing penance So the Divine Lotus Sprung Deity has said (54) By eating dry [meat] rotten or articles –a twice born peison should fast (He should] do it again and again (55) By officiating as a prrest for servants (or by helping) others (ie other castes) in other rites, by perform. ing rites causing death to another person, and other foul smelling • The five products of the cow takes collectively se, milk curd clar fied batter, urine and the dung ·Us'ana Samhita 261 unuorthy deeds,-[a Brahmana) becomes purificd by three distressing penances (56) By performing the cremation of those who have been killed by a Brahmana, a twice born person becomes purified by a Prdy&patja, living (all the while] on barley boiled with the urine of a cow (57) He, who having his body anointed with oil, passes urine or excreta or has his beard shaven, or holds sexual intercourse, in the morning, becomes purified [by fasting) for a day and night (58) By disregarding (ze not performing Homa) Viváha. Fire for a day, a leading twice born person becomes purified in three nights and by doing so] for three nights again, (one becomes purified by fasting for six days (59) By neglecting it for ten or twelve days, one should perform the most distressing Chandrayana for the #*P11- tion of that sin (60) By accepting an article from an outcaste, one be, comes purified by throwing it away He should, also, duly perform 1 penance So has the Divine Lord said (61) By desisting from a fast [intended to bring about death] and returning from the order of religious mendicants one should perform three distressing (Prod. patyas) and Chandrayanas (62) [Then] by again performing all the purificatory rites, such as the Fátakarman, etc, twice born persons [are] purified They should, having an eye on religion, completely perform this penance (63) By not performing a morning adoration and offering sacrificial fuels to the Cure for pressure or urgency of worh, [a Brahmachann),-taking his meals once, 34 ·202 Us'ana Sari hita and in the night only, (il] 10 evening (rite is nego lected), and alter being purified by bathing, govern ing his mind and restraining his sell, should recite the Gayatri eight thousand times and be thus) purged of [his sin ) (64-65) If a houselvolder, out of mistahe, does not perform his Sondhya adoration or deviates from the performance of a Snataka-101, he should fast for the day (66) In consequence of wilfully [neglecting the Sandhya], the foremost of the twice born should perform the distressing penance (of Prdjapatya for full one year, and should perform the Chandrayana (18 he does so] for livelihood (And] by making a gift of line, ſhe is) purged of [hts sins] (67) If he does so, prompted by agnosticism, a twice born person should perforn the Érajapatya By performing the Toptatrichha, one is purged off of [the sin of) acting against the Deities and preceptors (68) By willingly riding a car drawn by camels or asses, one becomes punified [by fasting) for three nights One should not, being nude enter into the water (69) The purification of the offspring (of sinners brought about] by tahing food in the night of the third day for a month, the recitation of the Samhita or the performance of S'akala Homa* (70) By putting on a blue or a dark blue raiment, a Brákmana should fast for a day and night, and he should purilt (himself] .by taking) the Pañchagavya after (71) the Vedas, Dharma Sastras and the IS 2 oblatis acred Fire as followed by the rd يديم ·Usana Samhitis 26 Purinas before the Chandalas, one is purified by the Chandrayana There is no other means of redemption for him (72) Having touched, on some occasion, (the dead body of a person) killed by hanging a Brahman becomes purified either by the Chandráyana or the Propatya (73) II, without washing his mouth aíter taking bus meals, a twice-born person touches a Chandala or any other lowborn iraving still the leavings of food in his mouth, he should perform the Pradpatya for purification (74) By touching a Chandala a soman who has given birth to a cluld, a dead body, a woman in [her] menses or those touched by her or any outcaste, one should Lathe for purification (75) If, out of mistake, one touches an article touched by a Chandila a woman who has given birth to a child, or a dead body, purification is attained by bathing, frnsing the mouth and [thereafter) reciting the Gayatri (76) By touching what should not be touched, the forcmost of the twice burn should purify [himself) by bathing And he should also) rinse his mouth for purification So the Disine Grandfather has said (77) If, on any occasion a t'pra passes excret 1 shule taking meals, he should then immediately wash himself, bathe, fast and offer libations of clacified butter to the l'ire (78) By touching the dead body of a Chandála, che foremost of the twice born should perform the distressing penance (of Prajápolyaj Then bv (fasting] for a day and night (and) seeing a star in the sky. (he becomes] purified (79) Having touched spirituous liquor, a trviceborn person should perform the Pránáj4». thrice {for) purification ·264 Us'ana Samhita [By touching) onion or garlic, one 15 purified by drinking clarified butter (80) Being bitten by a dog (on the lower part of the navel], a Brahmana should drink milk only in the even ing for three days, threefold is the penance, if bitten on the upper part of the navel (81) Threefold is the penance, (if bitten) on the arms, and fourfold, if on the head Being bitten by a dog, the foremost of the twice born should after bathing, recite the Gayatrı (82) An indigent householder --syho when not suffering from an ailment daily takes his food without performa ing the Five Sacrifices --becomes purified by perform ing half the Prajapatya (83) He, who does not adore the Sacred Fire deposited in his house on Parja days (re, on the day of the Nella Moon or on the day of any Planetary Conjunction), as also he, who does not knoy luß wife after the menses ,-should perform half the Prajapatya (84) He--who witliout water or entering into water passes urine or excret? —becomes purified by being immersed in water with a cloth on or by touching it* (85) A householder (who does so by practice) should fast for three dass [2nd) recite the Goyatrs for eight thousand The foremost of the twice born who follows the dead body of a S'udrı should recite the Gayatrı eight thousand times in a river A l'ipra by swearing falsely in a matter relating to the destruction of another Vipra should perform the penance of Chandrayana, hviny on boiled barley By mahing unequal gifts in the times • This is the pehance for a person who cannot suppress the mot on while in water and so forth ·266 Usana San huta one feelings, passes urine in a temple should after cutting off his generatie organ perform the Chandrajana For vilifying the Deities the Rishis or the Vedas a twice born person should fully perform the 'Prajapatya By conversing with such (persons] one should, after bathing adore the Deities (96-99) If a woman in her girlhood commits a great sin she should have a penance performed by lier father on her behalf (too) One can espouse such a muden if the penance 178 been performed Others ise he [wl o marries her ) should be outcasted Even in the destru ion of a Kshatı134, should perform for a year the penance for Brahmanicide After that period one should give away a thousand Line together with a bull (101) By killing all (insects etc) one should give away gold or silver to the weight of a MI 15hd Copper, tin lead belmetal and iron are puriled by water and earth All metallic sessels containing leavings are purified by ashes and water Gold silver precious stones conch shell pearls corals diamonds ebony, rope and hide are purified by water (10") Being touched by a Chandala or a Szapacha shile passing urine or excreta one is purified by (fasting for] three nights By taking the residue of food one should fast for six days (103) If one s fatl er maternal grandfather or elder brother [does not perform) the Tapas and the Agnihotra there is no sin in the younger brotl er's marrying before the elder (104) He —who on the last day of the dark fortniglt, adores a Brahmana lady unking of the Grandfather Brahma-becomes freed from all sins (105) ·Us and Samhita 201 Having obtained the auspicious day of Amdvasy one should adore Yame (the Regent of the Dead) and Bhava (S ive) And having fed the Brahmanas con that day] he becomes freed from all sins (106) Having adored with all the leading Brdhmanas Alahadeva on the eigth or the fourteenth day of the dark fortnight one is freed from all sins (107) Having seen the three eyed Deity with all the Igredients of adoration in the first Yama (part) of the might of the thirteenth day one is freed from the entire multitude of sine (108) By accepting gifts from everywhere, sacrificial presents and a golden image one is released by performing the Soma Sacrifice and uttering bencdictory verses (109) One by reçiling the Gayatri for ten thousassa times is freed fron all sins (110) SHE END

·ANGIRAS SAMHITA'.
ORIGINAL TEXT
WITH A
LITERAL PROSE ENGLISH TRANSLATION.
EDITED AND PORLISTED BY
MANMATHA NATH DUTT (Shastri), M.A., M.R.A.S.
Rector, Reshuo Academy,
Author of the English Translations of The Reméyana, dlahd.
Bhdrala, Srimadbhagavatam, Afaharirodza-Tantran,
Harivans'a, Agus Pärdnam, Markandégs
Purandat, &c. &c.
PRINTED BY H. C. Dus, EGYSIPA PRESS,
40, NAYAN CHAND Dutt's STRIET,
1906.

·TABLE OF CONTENTS. Angiras Samlintu CHAPTER 1 Stoka Page 7 269 169 3 > 4-7 269 8 769 270 Subjece Penance for taking food from low people Lowcasics Penance for drinking water from Jowcaste people Peuance on being touched by a Brah mana who has leavings of food 11 h 3 mouth Perance for being touched by others The use of clothes dyed with Indigo Penance for killing kine Penance to be performed for a child and others Penance for dealing a cow Remulations about mentes l'unification of metals Rentation about food and drink Regulations about the use of shoes Partaking of food in a Sraddha Inici diction about food 91 12 -36 27-31 31 33-12 272 272 273 273 273 275 775 276 61-63 6 69-77 ·ANGIRAS SAMHITA'. CHAPTER 1. HAVING seen the import of the Vídás), the ascetic Angiras described, from the brginning to the end, the regulations of penance for the various Varnas amongst the duties of the order of householders (1) Having partaken of boiled rice from lowcaste people, twice-born persons (should perform penances]; [The learned) have laid down the Chándráyana, Krichha and one hall-(distressing like the latter) for the Brikmanas, Kshatriyas and the Vars'yas (respectively). (2) A washerman, cobbler, actor, Varuda, Kaivarta, Méda, and Dhilla,--these seven are described in the Smriti as lowcastes (3) When one drinks watcr lying stalc in a vessel in the house of a lonca ste person, he should perform a penance (4) What penance is laid down for the Panias, Il they, out of ignorance, drink water from a vessel or from a well belonging to a Chandeln? (5) A Brikmana should perform the Santapanam; a Kshatriya, the Prajapatya , 3 Vais'ya, hall the Prajapatya, and a Súdra, the Pádaksichka (6) By drinking, unknowingly, water from degraded castes, a Brahmana, fasting for a day and night, becomes purified with the Panchagarya. (7) If, on any occasion, a Brahmana is touched by another Brikmane who has still the leayings of food in his mouth fre, who has not mashed his mouth after taking mcals), he becomes purified by rinsing bus mouth. The active Angiras has said so (8) 35 ·270 Angiras Samhita If he is, on any occasion, touched by a Sidra who has not washed his mouth after taking meals, he should bathe and recite [the Gayatrı] and shall become purified by [lasting for) half a day (9) If a Vipra is (similarly) touched by a Vars'ya, a dog or a S'udra, he shall, after fasting for one night, become purified with the Parchagavja (10) If la Brilmana) is touched by a person who has still the leavings of food in his mouth by being touched by whom in a pure state he is required to take ſa purificatory] bath, he should have to perform the Prajapatya (11) Hereafter I shall describe the regulations relating to the use of clothes dyed with indigo There is no sin [in using them] while lying down on bed for co habiting with one's wife (12) By rearing up indigo plants, by selling them, and acquiring his livelihood therefrom a l'ipra becomes degraded and he is freed from the sin by three distressang penances (33) (Sacrificial] bath, charity, recitation (or Mantrams), the offering of oblations to the Sacred Fire, Vedic study and the offering of oblations to the departed Manes as well as the [Five) great Yajñas (Sacrifices) become profitiess to a person from the use of a cloth dyed with indigo (14) If one, out of ignorance puts on a cloth dyed with indigo, one, alter fasting for a day and night, becomes purified with the Panchagar ya (15) If by his carelessness an indigo wood pierces the body of a Brahmand and iſ blood is seen there the twiceborn person should perform the Chandrayana (16) If a twice born per on eats rice boiled with the sticks of an indigo plant he should, by vomitting out the food, be purified with the Pañchagaya (17) ·272 Angiras Samhita [The branch of a tree) of the bulh of a thumb joint, measuring an arm in length, covered with leaves and having a top is called a Danda (rod) (28) If a person strikes a cow with any ſimplement] other than the rod mentioned above, twofold is the penance for him for his punfication (29) In breaking her horns or bones or by lynching her, one should perform a penance for ten nights of she recovers by that time (30) [In that case,) one should live on barley mixed with the urine of . com This is the most wholesome penance as viewed by Angiras (31) Sin does not continue in him for whom, the father or preceptor of an incapable person or child performs a penance (32) One, who is aged eighty years, a child of less than sixteen years of age, women and diseased persons arc allowed to perform hall the penance (33) II a cow, when beaten with a stich, suoons away or drops down, (the recitation of the Gayntrs for eight thousand times is the purifying penance (34) A woman, in [her] menses becomes pure on the fourth day after bathing She should perform (a penance) after her menstruul period and never within (35) When the catamınal flow of women becomes excessive for any disease, they do not become impure by that for this is not natural with them but the reverse of it (36) One does not become of pure conduct so long as the menstrual flow continues When the menses 15 stopped, a woman may be employed in domestic works and known for sexual purpose (37) On the first day of the menses), she is a Chandilawoman, on the second slic is the murderess of a ·Angıras Sanhild 273 Brahmaud, on the third, she is called a washer woman, and on the fourth day, she becomes purified (38) When [a Brahmand) is touched by a woman in [her] menses, by a dog or by a S'udra, he becomes purified by the Panchagavya after lasting for a night (39) A married couple is impure as long as they lie together on bed Getting up from the bed, a woman becomes pure but the man continues still impure (40) One should never rinse his mouth or wash his feet (with water placed) in a belmetal vessel Belmetal is punified by ashes and copper, by acid (41) A woman is purified by her menses, and a river, by its current (A stone vessel, etc ) greatly crusted 17h impurities, becomes pure by being left on the ground for six months (42) Belmetal vessels smelt by kine and those containing leavings of food partaken of by a S'idra are purified by being kept in ashes for ten days Similarly those, sullied by crows are purified] (43) The purification of gold and silver [1s encom. passed] by air and the rays of the sun and moon (44) A woolen cloth is not sullied when marked with semen or touched by a dead body it becomes pure when the part (affected] Es washed by water and earth (45) By taking dried food (cakes, ctc.) of his (a Súdra's), a Vipra must observe a penance for a week Food, acompanied with curry, ts digested in a fortnight (46) Wyik and curd (are digested) within a month, and clanfied butter, within six months It is doubtful if oil is digested in the stomach within a year (47) He who continually partakes of a Súdra's food for onc month becomes a Sudro in this birth and as torta 23 z dog ist death 118) ·274 Angiras Sarihitd [Partaking of] a S'udra's food, associating with a S'ídra, sitting with a Sudra acquiring knowledge from a S'adra, degrade even one burning with Brahma. energy (49) The ttuce born person, who utters benediction before a S'údra and salutes him that Brahmana as well as the Sudra go to hell (50) A Vipra is purified on the tenth day, and a Kshatriya, on the twelfth day A fortnight, it is said [is for) a Vars'ya and a Súdra is purified in a month * (51) The soul, the Veda (Vedic study) and the Three Fires-these five are destroyed, if an Agnihotrin Vipra partakes of a S'udrn's food (52) If a twice-born person, being fed by a Sádra's food, procreates sons, those sons belong to him (ie, the s'adra who gives the food) for semen onginates from food (53) Any attıcle touched by a Sidra or any residue of his food, should not be given to a twice born out of carelessness or with the one palm So the ascetic A'pastamya has said (54) One may always take a Brahmane's food, a Ksha. triya's, on Parva days, a Vars ya's, in times of calamity, but never a S'idra's (55) [By taking) a Brahmma's food, [onc attains to] poverty, (by taking) a Kshatriya s food, (one becomes] a beast, by taking) a Vais ja's food one becomes a Sídra, (and by taking) a S'adra s food, one, forsooth, goes to hell † (56) • This refers to importy consequent un the birth or dath of a Sapınds relation + It me is that a Brdhni sa should not beg his food from another Brahmsna and live thereon This Swka crtails restrictido about taking food from the various castes ·Angiras Samhita 275 The food, toffered] by a Brahmana, is ambrosia , that by a Kshatriya is known as mith, that by a Vars'ya is simple food and the food [offered) by a S'údra, is certainly blood (57) The iniquity of human beings stands resting on their food One cats the sin of a person whose food he partakes of (8) When a Vipra who leads the life of a religious student and has mastered his senses drinks any drink and unknowingly tahes any food from persons suffering from the impurity of birth he should vomit it out, rinse his mouth and bathe after going into the water Then reciting the Varuna Mantram, he should be qualified to perform his own work (59-60) One should leave off his shoes [before entering) the house in much the Sacred Fire is deposited a cow per and the presence of a Deity or a Brahmana (and before) taking his meals or reciting [the Gazair) (61) [If a person) putting on [bıs] sandals, goes, from his house, to the Five Rooms* a pious hing should cut off his two legs (67) An Agnihotrenie, who maintains the Sacred Fires), an ascetic ? S rotriya, one who has completely studied the Vedifs - these may go there with (theit] sandals on, others must be chastised with punishment (63) [On the Sraddha) of a son who had gone through all the Samskaras from the birth to the Chield, especially after the cremation rate (3 €, on the first Sraddha), food should be partaken of only by the Sabındas (64) • The Fire Rooms are the room for the Fire the cow pen that of an idol that of a Brekmujna the one in which one takes meals and the mein sehub.che citatus at the signiter persórmed ·276 Argiras Samhild By taking the food of a professional beggar, that at a new Sraddha, that at the birth of a child and that at the Garbládhána ceremony of a woman, one should perform the Chandrayana (65) One should not eat the food of a maiden, who, after having been promised to be given away in marriage to one, is actually given to another She is designated Punarbhd (66) If abortion takes place before the celebration of the Sashskaras, Pumsavana, or the Simantonnnyan, then, it is laid down, (the child in the wonb) is purified with (the performance of] the purificatory rites in the second conception (67) As long as a pregnant woman remains within ten months (ie, does not give birth to a child}, she should be protected by the king and others Thereafter some other arrangement should be made (68) The food of a woman, who, disregarding the command of her husband, acts against him, should never be taken She is known as one acting at her will (69) One should not take food in the house of a woman who has no issue He, who does so out of stupefaction, goes to the Payasa hell (70) The relations, who out of stupefaction live upon a woman's wealth or use her clothes and conveyances sinful wights (as they are], go to hell (71) A kings food steals energy and a S'adra's food destroys Brahma energy But one, who takes food from persons suffering from impurity, cats the dirt of the [entire) earth (72) THE END ·YAMA SAMHITA'. ORIGINAL IEST WITH A LITERAL PROSE ENGLISH TRANSLATION, IDITID AND PUBLISHED BY MANMATHA NATH DUTT (Shastri), M.A., M.R.A.S., Rector, Keshub Academy, Author of the English Translatrons of The Randyana, Mahd- Bharata, Srimadbh dgavatam, Afah&narvdna-Tantram, Harivars'a, Agni Purdnam, sidrkandeya Puranam, &, &, Oalenta PRINTED BY H. C. DAS, ELYSIOH PRESS, 40, NAYAN CHAND Dort's STREET. 1906.

·TABLE OF CONTENTS. (Yami Samhiti) Tage 277 .. 377 273 275 279 779 279 379 280 231 . ... bad .. Subject Penince for the denker, etc. D. for those who return from the order of hermits Penance for cre nalng a cow slu, hterer or a Brahmant crimit ing sa uide The Regulation of Chin trayana Penance for druking spirituous liquors 111 P e Penins to thg forb dden food The umefur rirry ini ten The description in Vris ili Persons to bsbund at a Sraddha What gratifs or d spleases the Pitris Pence for taillite 10 and drak Penancera av 10 te ng a mendicant wishes in het ne ahurjolter again Condion frerfurming a rel 'I $ nie Degraded Castos Penance for beins tous by somen in menses... Dangerous Linces frlille The Penanceiling kide The slatiu z of heart for women Origin wa Impus ty The nor: Win should be avoided in the ciching . ed 0 IL OR 292 283 283 183 284 28+ 285 286 . .. ye 100 A 286 11.

·YAMA SANHITA'.
By giving
The Dharmn S'ásira (Religious Code), the object of
*hich is to discourse on penances,
founded on the
duties of the four Varnas (1)
Those, who have not been killed by water, fire,
hanging, adopting the life of a mendicant fasting,
poison falling doun Priya (fasting till death), and
sell inflicted strokes of a weapon--all these, as well
ar] the drunl. and those interdicted by all persons are
purified by the Chán Irayana and tho Taplakrichhas
(243)
The sinful wights who return frem the order of
Vannprastha (hermits) lose both the worlds
away a How and a bull, they are purified by two
Chandrayanas (4)
My cremating the destroyer of a cow of a Brahmana,
or a person killed by hanging or by cutting off his
(219, the latters) rope, one should perform a Tapta
Arichha (5)
One, bitten by a worm born in a wound by a fly
or a dog should perform half the Praj palya and make
a sacrificial present proportionate to his might 6)
* If pus and blood come out from an ulcer ma le by
worms at & Brahmana s anus he becomes purified by the
dfourji Homa* (7)
• The offering of clar find butter to the Fredra B dimana affet
being invested with a girdle made of tr ple Sunja grass
30

·280 Yama Sanitá 1 . in three years by hang upon food acquired by begging and reciting (the Giyatrí] daily (36) Slie, who, renouncing her own husband, desires for the company of another man, is to be known as a Vrishali, a S': dra-woman does not [necessarily] become a Vrishalı* (27) There is no redemption for the person who has drunh the saliva of a Vrishalı, has been sullied by her breathing, and has procreated a son on her (28) One suffering from white leprosy, one suffering from leprosy, one who has bad nails one who has black teeth, one who perpetually suffers from a disease one who has not all the limbs one who has got an extra limb a wicked person, one who always envies others, an ugly person a eunuch a heretic, one who vilifies the Vedas, one who makes false discussion, one who officiates as a priest for the lincs one who officiates as a priest for those to uhon iw such service should be given, one who is avaricious for giſts a beggar, one who is addicted to worldliness, one vho has rot a very small tooth in the rows of teeth a physician one who makes false talk-all these should be carefully shunned at a Sraddha and (while mahing gifts} (29—32) A (Brahmana who subsists upon offerings made to an idol, one who works as a sers 3nt, one who sells the Védistese should be carefully shunned Yama has und so (33) The departed Manes of the person and the Deites along with the great Rishis go back disappointed, who engages all these in Hazja (sacrifices) and • The synges itt an anchaste Brak sana woman is infinitely Forie than a Snura woman ·l'ame Samaria 2&1 Kavya (the nte of offering oblations to the departed Manes) (34) [On] seeing a Mahisheka* first the husband of a Vrishal in the middle and Mardhusika (a usurer) in the end the departed Manes go back disappointed (35) An unchaste wife is called Ifahishi He who forgives her for her sins is known as Mahishrka (36) He, who purchasing an article at a fair price, sells it at a higher one 1$ named Vardhaska He is the censured of the Brahmavádınls (ie, those conversant with the Vedas (37) So long the boiled rice remains warn (the Briáhmanas] should, abstaining from speech, eat it 'So long the virtues of an offering are not mentioned, the departed Manes partake of it (38) The virtues of Harl should not be mentioned where the departed Manes are gratified with oblations On the departed Manes being gratified (se after the Sraddha is over) the offering should, afterwards, be described as excellent (39) The father, residing in the body of a Brihuana, takes as many morsels of food as a person, conversant with Afantrams takes in sacrifices and rites of offering oblations to the departed Manes (40) A twice born person, who has the leavings of food in his mouth, on being touched by such a person, a dog, or a Sudra become purified with the Panchagavya, after fasting for a night (41) Blere bathing is laid down in a case while (one is] touched by (one) having no leavings of food in the mouth By bewg touched by a S'ndra, having leavings One who lives by the prostitution of his wife..

·282 Yama Samhita. of food in his mouth, (a Brhámana) should perform a Prajapatya. (42) As long as the Vipras are not adored with complete feeding and gold, so long that sin is not dissipated, even if one has performed a hard penance (43) If one's body is encircled by crows, cranes or vul. tures, or is touched by an unholy object, or if (such an article) touches the mouth or the body, the purification of such a person, sullied with a paste, [is effected] by bathing. (44) If leaving aside the hands, the limbs (situate] above the navel are sullied [by the excreta of a crow, etc.), the. upper part [1s purified by] bathing, and the part beneath [thie navel), by being rubbed with earth and water. By this only (the upper and lower limbs) are purified (45); In taking what should not be eaten, or what should not be drunk, or what should not be eaten by licking, or semen, urine or excreta,—what should be the penance ? 46) The leaves of lotus, Udumzara, Villwa, Kreslá, fig and Palas'a (should be boiled with water) ---by drinking this decoction for six nights, one becomes purified.-(47) A Vipra--who, being safe in a fire and a life of mendicancy, returns, lives disregarding the adoration of the Sacred Fire, and wishes again to enter upon the domestic mode of life,-should perform tliree Prájá. paljas, and three Chindrayanas. He becomes' again , purified with the Jatakarına and (other Samskiras] mentioned before (48—19) A mattress filled with cotton for a painter's brush), pillows, flower, and crimson-coloured, Taiments, become purified by being dried in the sun and sprinkled (with Hater] (50) 3 ·234 Vara Sastante woman in [her] menses should remain fasting for that period (€, the period of menstruation) and purify (hers self] by bathing in time li e, on the fourth day ) 151) Being touched by Chandilas a woman in [her] mendes (shall be purilied] by the penance of Prajapaly'n ; And one who is not in menses, by a century of Prándyar is 62) Being touched (bv a woman in her menses) or by a degraded ciste in the night, a Vipra should bathe, before the fire, with the water brought during the daytime (63) Water is tays holy when touched by tlie solar rays during the day, and by the rays of the the stars in the might, at the two periods of junction and in the cvening 1641 If a twice born person drinks water touched with the nails and fingers at the time of rinsing@his mouth, he clearly drinks spirtuous liquor Such is the deliverance of Yama (65) In a ditch, tank, well, by (the strokes of stones, by the srtoke of weapons, by that of a stick or clod of preth, in a cou pen, in an obstructed place, while being tied with a rope, in a cow shed set up in a limited form [being tred) to a wood, under a tree, in a place » here it is difficult to come from, when tied with a rope or cloth I have told thee, that these are dangeroun places for kine-whenever and under whatever circum. stance, a cou may happen to die, one should perform a penance (66--68 [By killing a cow] with the stroke of a wood, [nnc allould perform] the Prajapatya Twofold 19e (the punistiment, when hilled) with a stone, when killed in a diteli, (one should perform] half the penance, and a ·Yana San hita 285 Padakrichha when killed under a tree When [killed] with the stroke of a weapon one should perform three penances and two (when killed] with the stroke of a stick (69-70) When [a cow) is strangled to death by a cloth the slayer of the co v is purified by one Prajapatya He should live amongst the hine near a river or a dreary forest (and) shave in the first part the hairs of the body, in the second the beards in the third the hairs except ing the tuft on the crown and in the fourth the tuft too (71-72) The heads of women should not be shaven they should neither follow a cow nor pass the night in a cow pen Nor should they recite the Vardic Mantram (73) Having taken up all the hairs one should cut them off to the measurement of two fingers This is the shaving of the lead for women according to the Smriti (74) Impurity originates both on the birth and death of a person But there is no impurity (on the death of] 2 sinful person (75) One should, in the evening abstain from four works 119 from taking meals sexual intercourse (and) sleeping [these ti ree] and l'edic study [forming) the fourth (76) From taking meals (at that time] originates a disease from sexual intercourse a very wicked offspring Is conceived from sleep prosperity disappears, (and there is) certain death in Vedic studies 177) 0 foremost of the twice born desirous of well being unto ignorant castes these institutes have been described by me, determine them with care (78) 1 1 THC END 37 ·PAGE 787 287 . 7$7 288 .. bo 788 288 1 . TABLE OF CONTENTS. [Ain Samhita.] SUBJECT. SLOCAS The Request for describing the Institutes Atri's Reply and the fruits of listening 3-7 Persons worthy of getting religious instructions Duties towards the Preceptor and the Scriptures 9-10 Duties of various Castes 116 Duty of a king towards a renegade 7 The fruit of following one's own religion, what out.castes a person 18-24 The duty of the king towards the out.castes. 22-74 The duties of the Brahm7783 25-26 The sacrifices of the king 37-79 Ra'es of bathing Dirts of ma11 and their purification 31-33 Characteristics of Bralimanas 33 Definition of Anasuya 34 of Soucha 35 of Mangala 36 of Anayasa of Aspriha of Dama 39 of Dark and the reward of a Brahmana possessed af all these Ishiha and Puelta Acts 42-46 Yamas and Noyamas 47-49 The fruits of ath ng and having a son 50-55 Bathine in the holy rivers and its fruits 57-58 The Pucfication of food 59-62 Penance for negl-cung Sandhya and recitation 63-64 Penance for being bitten by a serpent dog, etc. 65-68 for breaking & religious rite 69 for taking residue and forbidden food 70-76 Panification of a house contaminated by a dead and 27-8: BIO . 284 289 389 790 39n 290 390 291 301 291 191 790 791 190 . 040 PI . 466 17 381 11 . 1 791 291 menti ». ODS t. 292 297 293 293 796 +94 294 295 293 ·CONTENTS Page. 295 1. . 199 299 300 301 112 301 + 303 304 30$ 305 305 306 306 307 Subjecte Slokas Regulations about impurity 82-104 about a younger brother masry. ing before or preserving the Sacred fire 105-110 Dully and occasianal tites Chandrayana Various penances desenbed 113-133 Posuson of the Sadras and women 131-139 The position of a Bralimane and regulations about their taking tood 140-143 The superiority of the Veda 149 Havya and Kavya, vessels for serving food and giving alms 150-154 Rules about taking alms by a Bhile hu 155-167 Religious prescription about knowing one's ow wile 163 Heinous crimny and their expiation 161167 S ns relating to laking food and their penance 168-179 The punication for knowing other women 180-15 Putification for passing ur ne et cowshed etc. 135-159 The punficalian or otherwism of women 189-199 Regulatient about drinking water and spirie tuous Iquors 200-208 The purification for various minor sing 700-300 Rules for taking lagd at a Sraddha JO1-305 A Holy house 306-397 Purication for some other mmor sing 30 3ts Regulations about speech and taking meals. 311-117 Taulations about files 318-335 Persons withy to take part in a Sraddt. 337-350 Time for performing . Sraddha 351-354 Guis made at Sraddha 358333 Chan fication of Vipras 341-374 Dhogunitat 375 Persone whetheuld not be inested and adored 372–379 ferrucnire ainmne int 35353 Run and Irts of the Ankin pit be refund Fruta terisine inanciers 309 309 311 372 333 394 335 . 777 2 ·ATRI SAMHITA'. CHAPTER 1 HAVING saluted Atri, the foremost of those conversant with the Vedas, informed of the regulations of all the Scriptures adored all the Rishıs, seated at ease after offering obtations at an Agnihotra, all (the Rishis] gave sent to these words – For the behool of all the worlds, describe, o lord unto us (the religious insti. tues] (1-2) ATRI said ye conversant with the essence of the Vedas and other Scriptures I shall descrabe all that has been seen and leard by me for the determination of] the doubt [about} which you have asked me (3) Having rinsed his mouth with the waters of all the sacred places, boued unto all the Deities, and recited all the Suktas, Atri following all the Scriptures, determined, for the four Varnas a Religious Code, destructive of all sins, eternal and dissipating all doubts (4-5) Listening to this most excellent Code of religious injunctions, thase, who commit intquities in this world, and others, who valify religion, are freed from all sins (6) Therefore this should be carefully studied by those who are conversant with the Vedas and be communicated fauly unto disciples endued with good conduct (-) [The knowledge of this Sastra should not be given by the foremost of the trice.bora, unto those born ·290 Atrs Samlita. The twice born vin perform both the Sandhyaadorations by abstaining from speech, remain glors ously in the celestial region for a thousand Celestial years (26) The king, who examines the virtue and sin [of all the four Varnas), attains to fame, celestial region and solidarity of (hıs) kingdom, and his treasury becomes replenished again (27) The punishment of the wicked, the adoration of the prous, the enrichment of the treasury by fair means, impartiality towards those who approach him with prayers, and the protection of the kingdom-these five have been spoken of as the sacrifices for the hings (28) The Brahmanás, by a thousand sacrifices, do not attain to that piety which the hings do by protecting their subjects (29) In the absence of watery expanses attached to temples, (one should bathe] in lahes and ponds By taking up four Pındas (made of clay], one should bathe [in a tank] belonging to another (30) Fat, semen, blood, marrow, unne, excreta, dirt of the cars, nails, phlegm bones, dirt of the eye, and drops of perspiration,—these twelve are the dirts of men (31) The purification of each six, in order, has been described by the learned sages ,--the first six [arc purified] by earth and water, and the second sıx, by mere water (32) Purity, desire for doing good unto others, absence of exertion,, absence of jealousy, absence of avarice, self-restraint, charity and mercy are the characteristics of a Brahmana (33) A really accomplished person does not try to suppress another's merit he praises another's accomplishments, ·Alri Sarh hold 291 1 he does not laugh at another's shortcomings. (such a spint) is called Anasuya (want of jealousy) (3:1) Renunciation of forbidden food, association with those who are not badly spoken of and abıdıng by good conduct—is spoken of as Soucha (purity) (35) To follow good conduct alsays and to renounce a bad one, has been described as Niangala by the Reshis well read in Religious Codes (36) One should not do, to an excess, what afflicts the body, whether good or bad This is called Andyasa (want of exertion) (37) One should be contented with all articles, whenever what arrives one should not long for another's wives, this is called Asprika (want of desire) (38) If extesal or spisxtual pain is created by others, and one is not offended and does not wreak revenge, it (+€, the spirit) is called Dama (39) Lven from a limited income, something should be given away daily with care and libcrat spuit called Dána (charity) (40) One should behave like his own self, towards others, his own relations and friends him who envies him, and an enemy This is called Daya (mercy) (45) A twice born person even if he be a householder, who is possessed of all these marks, attains to the highest station (alter death) and is not born again in this world (42) Maintenance of the Sacred Cures, and the adoration of the Vis'eradi is are called Ishla (holy ceremony or sacrifice) (43) [The excavation of tanks, wells, and other watery expanses, (the copstruction of} templta, (the drsinda. This is ·292 Atri Sathhita. tion of] lond, and (the laying out of] pleasure-gardens are called Purta (acts of pious liberality). (44), Both /shta., and Púrta., [acts) shou}d,. with care, be performed by a Brahmana. By the 'Ishta one attains to the celestial region; and by the Purta, emancipation. '45) Twice-bord persons have equal rights in the religious acts of Ishta and Púrta. A S'údra is qualified to perform the Ishta, but not the Vedic rites. (46) A learned person should always observe the Yamas (moral or religious duties or observances), but not the Niyamas (religious austerities) daily By performing the Niyamas always and disregarding the Yanas, one becomes degraded (47) Absence of cruelty, forgiveness, truthfulness, abstention from injury, clarity, simplicity, love, cheerfulness, sucetness [of temper), and mildness, these are the ten Yamas. (48) Panty, [celebration of] sacrifice, austerity, [making] gift, Vedic study, abstention from undue sexual intercourse, (observance of) vow, abstention from speech, fasting and bathing--these ten are the Niyamás. (49) One should immerse an image made of Kus'a.grass in sacred waters. He, for whom it is immersed, gains eight parts of the purity (50) [The person].-mother, father, brother, friend, or the preceptor, for whom one bathes,-attains to twelve portions of the fruit (thereof). (51) The representative of a son should be appointed by a sonless person* with care, for the rite of offering l'ida and water. (52) + 14, should adopt a 100.

·SN "* * htd 293 If Fakter sees them of a living son born, he is freed owes,to his ancestors] and attains to let 153) With the very birth of a son, a father is freed from his ancestral debt and attains to purification on that Very day, for he (le the son) liberates him from the hell (54) Many sons should be desired for if any [of them} tvould go to Gaya, or celebrate a Horse Sacrifice, or dedicate a Neela Vrusha* (55) All the departed Manes dreading hell, desire for the son, who would go to Gujú and become our saviour" (56) By bathing in the holy (river) Phálgu, seeing the Deity Gadadhara (the holder of mace, Vishnu) and touching the head of Gaya sura) with his feet, one is Freed (even] from [the sin of} Brahmanıcıde (57) He who touching the water of a great river (like the Ganges) gratifies the Patris with oblations of Water, attains to eternal regions and delivers his own famıly, (58) Listen to me discoursing, I shall describe the means of] purification of the food [u lien it is taken] in a dangerous place where there is no desirable and pure food (59) A Brairmana should take food for three days without salt or drink the extract of powerful Bralemi-tree or Stankhapushpi with mills (60) If a twice-born person, out of agnétance, drinks trater from a vessel used for spirituous liquors, what is $ A buls that has white tail hoops and horns ard other limbs red 38 ·Aira Sasthild 294 1 his penance, and by what rite is he freed (from the sin]? (61) By making a decoction (of] Prlás'a, Villwa, Kus'a, lotus and Udumvara, leaves, one should drink it, Lby doing <0] for three nights, one attains to purifica. tion (62) He, who out of carelessness fuls to perform the Sandhy å once, either in the morning or in the evening, should with a concentrated mind, recite, after bathing, the Gayatri for a thousand times (63) If laden with grief or being fatigued, one goes out (se, fails to do) the bathing and recitation, one should, with reverence, perform the Brahma Kurchha, and purify Concsell] by making gifts (64) One, bitten by a serpent, shall be purified by bathing in the water on the horns of hine, or at the confluence of great rivers, or by seeing the ocean (65) If a Brähntana is bitten bv a wall, dog, or a jachal, he shall be purified by drinking clarified butter mixed with water (sanctified with) gold (66) But n Brfhmana-lady of bitten by a dog, jackal, or a woll, shall be immediately purified on aeeing the rise of a star or a planet (67) Bitten by a dog, a person, while in the observance of a yow should fast for three nights By eating barley boiled with clarified butter, he should bring about the termination of his vow (68) He, who hreahs a religious observance out of stupefaction, ignorance or as zrice, shall be purified by [fasting for) three nights He should again undertake that -eligious observance (69) If a Brahmang unknowiogly tahes the residuc of ·Airt Serhati 295 three nights Another Brahmana's food, he becomes purifird by reciting the Gayatri for a couple of days (70) If a Brahmana unknowingly takes the residuc of a Kshatriya's food, he becomes surfied by [fasting for) As in the case of a Kshatriya, so it is (in that) of a Vars'ya (71) By taking forbidden food the residuc of a food partaken of by a S'édra or a woman, or by eating forbidden meat, one should drink the extract of barley for seven piglats (72) Bathing is laid down {for a person) touched by a dog By partaling of the food taken by a dog, he should perform a distressing penance for six months (73) By being touched by castes that should not be touched, one should bathe He who takes the residue of their food, should perform a distressin, penancc for six months (74) By unknowingly taking excreta, urine or articles contaminated by spirituous liquor the three twice born Varnas should have again to perforın all the purificatory rites (75) In performing again the purificatory rates, twice. born persons would nol be required to shave their heads, hold girdles, carry staffs or perform the practice of besging alms (76) I shall now describe the purification of a house contaminated by a dead body being placed inside Larthen vessels und boiled rice of the place should be leit off (77) By taking out all those articles fron the house, one should have is pasted with con dung, and, then, smelt by a goat (78) Being sanctified with the Brithma-l intram and sprinkled with the nater of Kwes'a and gold that house ·298 Airi Samhitd ten days of its birth, (no impurity, consequent on its] birth or death, should continue (95) After the ceremony of tonsurc. {a boy) is qualified to perform the rite of offering water and funeral balls and recite the Swadhi and the name (96) I religious student and a Yatın (become imme. diately purified) in the recitation of the planirams determined upon before, in a sacrifice, and in a marriage [wherein the rite of the Vriddhi Sraddha has been per. formed), immediate purification is laid down (97) There is no sin, if any intervening impurity, conge. quent on a birth or death, takes place, in the celebration of a mrriage, festivity, or a sacrifice, determined upon before So Atrı has said (981 The purification it is laid down, [for the impurity] of touching, on account of the birth of a stillborn child, [ıs effected] by rinsing the mouth of one has not touched the mother who has given birth to such a child (99) The touching of a Kshatriya on the fifth day, and of a Va s'ya on the seventh day, is known (ie, sanc. tioned) by the learned (100) The touching of the S'ldra on the tenth day has been sanctioned by the learned On the occasion of a birth or death the purification of self is effected in a month (101) Perpetual impurity attaches to one who is always sichly, one who does not perform religious rites, one who is ignorant, one who r notoriously henpeched one who is grossly inclined to vile practices one who is always dependent upon others, and one who abstains from Védıc study and the vow of celibacy (102—103) Two Prajapatyas are laid down in the Symat for a Parimit (an elder brother whose younger brother is ·Atri Samhild 299 married before him) one for the maiden (30 married), the most distressing of all penances for the person who gres away (a maiden in such a marriage), and Santapanam for the Parivélta (a younger brotler married before his clder brother) (104) There is no sin in z younger brothers murving before his elder, [if the latter is] hunclabacked dwarf, lame of censurable conduct ignorant of the Vedas or by birth bland deaf or dumb (105) (1 he elder brother) being a eunucl residing in another country, being outcasted adopting the life of renunciation being devoted to the study of tle Yoga. Sastra there is no sin in the younger brother's marrying before hiss elder (106) There is no sin in the vounger brother s marering before his elder of his father grindiather or elder brother had not been qualified to maintain the Sacred Fires (107) In the case of the death (of the elder brothers wile, or in the case of his going to another country, or on 1119 being sullied with a sin a younger brother) brcomes quthned {to maintain the Sacred litej (108) If the eldest brother lives near but does not maintain, the Sacred Fire (a younger brother) permitted by him, such is thu d rerince of Sankha (109) (The maintenance of the Sacred Tire, [the study oll the fedes (the practice off the austerities shall not contaminate in younger brother) with the sin of a younger brother can never perların 4 Sraddha without the permission of tlıe eld ost brother) (110) The duty and occasional rites described in the Srutt and the sell, lous ntes performed with the sole may do so tihing before ·302 diri Sathher If one takes every day a morsel of oil cake, curd and powdered grain (for four days) and fasts for another day, [the penance) is called Soumyal pichhrah (128) If each one of all these is performed, in order, for three days, (the penance) is known as Tulipurusha [extending over] fifteen days (129) One should drink the tepid milk flowing from the udders of] 3 Kapıla-(cow) *hen milched. This is the penance I's dsalpital (performed by Vyása) It purifies even a Chandila (130) To take meals in the night is known as Naklo (Vrata or night penance) Chandrdguana is apohen of (as the penance] for sins for which no expiation is laid down (131) Persons having asceticism for wealth, obtain the same fruits by these penances, as they get by perform. ing Agrestoma and other Sacrifices with twofold sacraficial presents (132) One, given to the study of the Vedas and of forgiving, (disposition], if he makes enquiries into the Dharma S astras, and a householder too, if he is endued with purity and good conduct ,-become freed [from sins] (133) [The religious rites] of the twice born have been described O great Rishi hear, I shall hereafter describe what brings about the fall of S údras and women (1341 Recitation of the Gájatrs) austerity, and journeys. to sacred places, adoption of a Sannyasa liſe, practice of Mantrams and adoration of Deities, these six bring about the fall of Women and Sudras (135) The woman who during the lifetime of her husband, fasts while performing a religious rite robs the longevity of her liusband Such a woman goes to hell (136) ·'Ain Semut 303 A woman, desirous of bathing in a sacred water, should drink the water washing the feet of her husband, of S'iva or of Vishnu She should, thereby, attain to the most excellent station (137) A woman is always) the left limb, the husband being alive or dead, and he, the right one But in a Siniddha, sacrifice, and marriage, a wife should always (be placed] in the right (138) Soma (the Moon), the Gandharvas, and the Arigerak have conferred purity on them, and Fire, all holiness. Women are, therefore, alsavs holy (139) By birth, one is known as a Brakmana , and by the purificatory rites, he is called a Dija (twice-born) He attains to the dignity of a Vipra by learning, and by tliese three, to that of a S'rotriya (140) He, who studies the Vida S'astra and follows the import of Scriptural injunctions, is called a Vedand (one knowing the Vidas), his utterance is sanctifying (141) That religion is to be known as the highest which a leading Brahmana, knowing the Vedas, follows but not that which is followed by ten thousand illiterate persons (142) By reciting (the Gásafri] and making Home (offer. ing oblations to the Fire), foremost persons of the twiceborn race shine lik- fire, and they) meet with ruin, by accepting presents like Are by water (143) Like the wind driving away the clouds in the sky, the learned and foremost twice-born persons dissipate the sins begotten of accepting presents, by Prind. yama (144) When a tipra, after taking his meals or rinsing his 5 ·396 ir Sashh!! & mortal should know fuis encient wife for the first) six months and again after the child lias tecthed Such is the relige us prescription (163) The first is Braunwule the second is co babita. tion with a step mother, and the third is the drinking of apirituous liquors, the fourth is called thelt [of pold from 1 Brakmana master) the fifth is association with these sinful wights ,--these are lieinous crimes (164) For the purification of these sins one should perform three penances for three years successively, by it, one becomes freed from the sin of Brahmanıcıde when committed unknon ingly (163 It is laid down that one half of the sin) of Brahi. manıcıde (1141ts a man for killing) A shatriyas similarly, six and tuelle portions for (kallin] Pars yas and Sudras (166) The destrover of a woman is purified by taking his meals in the night and sleeping on carth for three months and boy performing thirty Priyapatyas (167) A twice born person who takes food from a washier. man or from an actor or from one who lives on bamboo. morh should perform a Chindriyana (168) By knowing women of los cistes taking their meals and lying with them on the same bed onc should get (limsell) purified with a Parika (169) By drinking the water (that lies) in a Chandális's vessel the foremost of the tusice born should inve, for thirty seven davs on barley and the urine of a cow (170) A Br Shmana who u sknowingly partikes of cooked food touched by outcastes or by women in their menses, should perform hall a Prájapalge (17) The following are the means ofj cxpiation for the four castes when they (happen to) partahe of a Chand ·Atri Samhita 307 d'ulas food A Brahnang should perform a Chandiaya ia and a Kshatriya, a Santapanam (172) A la sya should perform a penance and live on the Panchagavya for six nights A S'«dra sliould perform (the same) for three nights and purely (hmself} by making gifts (173) If a Brahmona getting upon a tree, cats its fruits 'and a Chandalo standing down touches its root, what would be the penance [for that Brihmane]? (174) With the permission of other Brahmanas he should bathe with the cloth on that Pipra should take his micals an the night [for one day) and purify himsell] by taking clarified utter (175) of getting upon the same trec a Brihmann and a Chandala cat the fruits thereof what then would be the penance [for the former)? (276) Having obtained permission from (other) Brah he should bathe with the cloth on Then after fasting for a day and night he should purify (humself] by taking the Panchagavya (117) What would be the penance then, when a Brdhmana and a Chandála getting upon the same branch of a tree eat its fruits ? (178) He becomes purified by taking the Paishagavya, after fasting for three nights (179) The purification for knowing a Mfléchchha woman [consists] in a Santapanam or, it is said, (one may attaja to) purification by performing a Taplakrickhruh (180) If a person lives with a wiſe knoxn by a Mlechchha, (he becomes pursfied) by bathing with the cloth on and drinking clarified butter (181) Again [for knowing a woman) brought by another for (the purpose of] procreating a son, (one becomes} Manas ·306 Alri Sath hita A mortal should know his encente wife for the first] six months, and again after the child has teethed Such is the religious prescription (163) The first is Brahmanicide, the second is co liabıtation with a step mother and the third is the drinking of spirituous liquors, the fourth is called theft [of gold from a Brahmana master], the fifth is association with. these sinful wiglits --these are heinous crimes (16+) For the purification of these sins one should perform three penances for three years successively, by it, one becomes freed from the sin of Brahmanicide when committed unknowingly (163) It is laid down that one half [of the sin) of Brah manıcıde [visits ? man for killing] Kshatriyas similarly, six and twelie portions for [Killing] Vais yas and Sudras (166) The destroyer of a woman is purified by taking his meals in the night and sleeping on earth for three months and by performing thirty Prajapatyas (167) A twice born person who takes food from a washer man or from an actor or from one who lives on bamboo mork should perform a Chandrayana (168) By knowing women of lowcastes tahing their meals and lying with them on the same bed one should get [limself) purified with a Paráka (169) By drinking the water (that lies) in a Chandális vessel the foremost of the twice born should live, for thirty seven days on barley and the urine of a cow (170) A Brahmana who unknowingly partahes of cooked food touched by outcastes or by women in their mentes, should perform half a Prajapatya (171) The following are the means of] expiation for the four castes when they (happen to] partake of a Chand ·Atri Sarith 307 dala s food A Brahmana should perform a Chindra. ya ta, and a Kshatriya, a Sentagaram (172) A far sya should perform a penance and live on the Panchagavya for six nights A S'udra should perform the same] for three nights and purify [himsell) bi making gifts (173) li a Brahmand getting upon a tree, eats its fruits 'ind a Chandala standing down touches its root what would be the penance (for that Brahmane ]? (174) With the permission of other Brahmanas, loc should batle with the cloth on that Vipra should take his meals in the night (for one day) and purify himself} by taking clarificd butter (175) If getting upon the same tree a Brahmann and a Chandala eat the fruits thereof what then would be the penance {for the former)? (1,6) Having obtained permission from other] Brak manas he should bathe with tbe cloth on Then after fasting for a day and night he should purify himsell] by tahing the Panchagavya (177) What would be the penance then, when a Brokmana and a Chandala getting upon the same branch of a tree eat its fruits ? (178) He becomes purified by taking the Patshaganya, after fasting for three nights (179) The purification for knowing a Alléchchha noman [consists] in a Sántapanam or, it is said, (one may altan to) purification by performing a Taplakrichhrud (185) If a person lives with a wife known by a Ilichchha, ſhe becomes purified) by bathing with the cloth on and drinking clarified butter (181) Again, (for knowing a woman] brought by another for the purpose ofl procreating a son., (ane becomes} ·30$ trt Samhitd. - purified in bathing in tlie water of a river and daming clarificd butter (182) By co habiting, unknowingly, with the women of the Chandalns, Mléchchhas, Suapachas, as well as those who obarrve the Kapila.Vrata,* one is puriſicd by 2, Parika (83) But if one knows them, willingly, and procreates children, lye is degarded to the same caste, there is no doubt in it, for that man is born as her son (184) 18 a twice-born person, being anointed with oil or clarified butter, passes urine or excreta , or if a twiceboru person being anointed with oil or clarified butter, touches a Chandála ,-he should, after fasting for a day and might, purify [himself) with the Panchagara (185) By touching hairs, insects, nails, nerves, bones, and thorns, one becomes purified by bathing in river-water and drinking clarified butter (186) By toucling the bones of a fishi, or of a jachal, nails, an oyester shell or a small univalve shell, one becomes purified by bathing and drinking hot clarified butter purified by gold (187) The purity (or otherwise) of a cow shed, a boilerhouse, oil mill, sugarcane press, somen and diseased persons should not be discussed (ie, they are always pure) (188) A woman is not sullied by being known by another, nor a Brákmana, by (harmful] Vedic rites, nor a (river) water, by urine and excreti, nor fire, by burning impure articles (189) Women were first enjoyed by the Celestials, then, by the moon the Gandharias and the Fires Afterwards Towcastes: offspring of a Brekmana mother and a fisherman father ·Ari Semkird 303 an actor came men to enjoy them They are never affected by any sin (190) When a woman concerves by being known by a asazaroa (if, one belonging to a higher caste than shc), she remains impure till she does not give birth to a child (191) When, after" delivery the menstrual blood 13 seen, the woman becomes purified like pure gold (193) If despite her complete unwillingness, a woman is known deceitfully, forcibly or stealthily, that woman, unaffected by any sin should not be renounced, for she has not done so willingly (Her husband) may hold cougress with her at the time of the menses, [for a woman) becomes pure at the flowering time (193-194) A washerman, a cobbler a l'aruda, a Karvarta a Aleda and a Bhilla—these seven are nown, in the Smriti, as degraded castes (195) By knowing their women, tahing their food and accepting gifto from them if willingly, one should perform Prajapatya for a year and, if unknowingly, two Chandrayanas (196) The woman who has once been known by the Afléchchhas, or by the perpetrators of crimes, becomes purified with the Prajapatya and the menstrual flow (197) The woman who has once being taken away forcibly, or herself by being imposed upon, been thus known, becomes purified with a Prajapatya (198) If the menses appears in women who have been praotising hard austerities for a long time, their religious observances are not destroyed thereby (199) If a twice born person drinks water from vessels contaminated by spirituous liquors, he becomes purified 40 ·322 Airi Sanhita The virtuous driving of a ploughshare, is by eight bulls, (to do so by] sıx bulls, is what is in general practice, to do so by four (as the worl] of the cruela bearted, one who does so by two bulls, is the hiller of a bull (218) It is laid down in the Smrit that two bulls shall carry a plough for one prahara, four, up to mid day. sıx, up to the third part of the day, and eight, for the hole day (219)* One Killing a cow by 3 piece of wood, a clod of carth, or a stone, should perform the distressing penance of Santapanan, if she is killed by a earthen clod, one should perform the Pråjå patja, and if by an iron, a bighly distressing penance (220) When the penince is completed, one should feed the Brühmanas and make a gift of a cow with a bull unto a Vipra (221) The penance for killing a Sudra is also laid douc. for slay ng a S'arabha deer, camel, horse, elephant, lon, tiger or an ass (222) By killing a cat, an alligator, a mungoose, a frog or a bırd, one should either drink [only] milk for three days or perform a Padekrichhrad (223) [Fasting for] three nights [effects] the punification of one touched by a Chandala or of one sullied by urine or excreta. And by taking the residue of one » own food, he should act similarly (ie, fast for three nights) (224) The purification of contaminated tanks, sells and pools (of water, is effected] by tahing out one hundred • The import of the S'lota is that one commits no sin af he makes these bulls work for a limited time so that they may not suffer from excess ke toil or exhaustion ·316 diri Sithara By thing food from one whose cooking is of no value, a thicc-born person should perform 7 penance By thrice performing the Pránajama in the waters, rinsing his mouth and tuhing clarified butter, he attains lo grurification (251) lor the expiation of the ain of Parchasuna,* one should perform a l'ars'radera (Sacrifice] in the l'audık., lonkık (ordinary), and the lutochchhısta ,t fire, cither tn water or on earth (252) If the eldest brother becomes disqurlified, the Voungest, endued with accomplishments and knowledge, (and thereforr) the best should marry and set up the Sacred I ire before (his elder brother) (293) If the eldest brother is unsullied by any sin and [the sounger Trother] sets up the Sacred Fire before, he commits the sin of Brahmanıcıde daily, there is no doubt an it (254) Bathing is laid down for him who is touched by a Maha Patakıx Bathing is (also) lud down for Inm who partakes of lus food (455) By associating with the degraded for a month or 2 fortnight, one attuns to purification by living on barley and the urine of a cow for half a month (256) By [knowingly ] tahing once the food of a degraded peison, the foremost of the twice born should perform Isalf a-Krichhrak By unknowingly eating it he should perform a Santapanam (257) . • Hearth (ron) martar pestle fat stone and a wooden mortarthese five are called S Ha 1 he expiat on is for the sin that accrues from k llog auimals n all these # The fire that is kept up by clarified butter after the performance of the daily Homa ·Ain Samhita 317 1 When a person partakes of the food of a degraded one or takes his meals in a Chandala s house, he should live upon water [only] for a fortoight S'átátapa has said so (258) No cremation should be performed for those that are killed by a Brahmoud or by a cow, nor for the degraded, this is the deliverance of S'ankha (259) The twice born person, who under the influence of lust, knows a Ckandala-woman, should get himself) purified by three penances (performed) according to the regulation of the Prajapatya (260) Il a Brahmana takes food or accepts (a present) from a degraded person, he should, after vomitting the food and returning the present, perform an Atikrichhral (a highly distressing penance) (261) One should not touch the wood, clod of earth, or the twig fallen on a dead body from the hands of a degraded caste, nor the residue of his food, [by doing so], one should fast for a day and night (262) By touching a Chandala, an outcaste, a Mléchchha, a wine bowl or a woman in [her] menses, a twice born person should not take his meals If he is touched by any of these ) while taking (lus) meals, (he must at once stop ) (263) Thereafter he should not take his meals, and giving up his food he should bathe And being commanded by the Brahmanas, he should fast for three nights And taking Yavaks (food prepared from barley) together with clarified butter, he should complete the sacrifice (264) Purification is [effected by fasting) for three nights, of a person, while taking meals touches a crow or a fost, [if he does so] sth the leavings of food in his mouth 41 ·31$ Airi Sathil'i [he should get himself purified by fasting] for a day (265) By undertaking the duties of a perpetual religious student lowing lifelong abstinence and chastity he, who deviates from them should perform a Chundrasana extending over a month Sátátapa has said so (266) Pryaparız 19 lud do vn for holding sexual intercourse with a beast, or with a harlot By holding intercourse with a cow, one slould perform a Chandrayana spoken of by Vanu (207) Bi discharging teren into inhuman females except a Cow in'o a woman in 'her) menses into others that have no female organs (e a man or a eunuch) or into water one should perform the penance of Santapanam (268) If one touches ? woman in [her] menses, a woman who has given birth to a child or a los caste woman, he should get bimaelf purified by (fasting for three nights This is the eternal regulation (269) onc cohabits with a woman in [her] menses or with lowcaste women he is known as being obliged to perform a penance, he should ſtake his] bath before that (270) [By touching them while passing urine ) one should observe (fasting) for one night, and for three nights, while passing excreta , for three nights while drinking water and for five or seven nights, while holding intercourse (271) A Prajapatya 15 laid down for those touchung (them] while taking meals, and [fasting] for a day and night shile cleansing the teeth with a piece of wood This is the purifying regulation according to the Swritt (272) By being touched by dogs Chandalas or crons ·Atri Sathkutt 319 2 woman in her menses should remain fasting tull (the menstrual period) and should get herself purified by bathing in time (273) If a woman, in her menses, in touched by camels, jackals or hogs, she should remara fasting for five nightand get herself purified with the purchagavya (274) [lo case ol] women, in their menses, touching each other, a Brahmand woman, touching another Brehmana woman, should remain fasting for one night and get her self purified with the Pafchagappa (275) [In case of) women, in their menses, touching cacl other, a Brahmana roman touching a Kshatriya woman should get herself purified by (lasting for} three nights, This is the deliverance of Vyasa (276) [in case of) women touching cach other while in menses, a Brshmona woman, touching one born of a Vais'ya, should fast for four nights and get herself purified with the Panchagarya (279) [in case of) women, touching each other while in menses, a Brehrana koman touching one born of a Sudra, becomes punhed by [lasting for} s.x nights [This is rale when) a Brikmane woman does willingly (278) 11 a Arffmana naman waknowingly toucles them all, she should perform half the penance. This has been described as the purification for the four frilas (279) S'antha's dels crance is -f a Brohmana is touched by another Brakmans having the leavings of food ir his mouth, while taking mcats or passing unnt, he should bathe, the recitation of the Giyatri and performance of Iloma are for the Brakmang who is (similarly] douclied by a t'shsiriya, nhen by a l'ais'sya he should perform a Nilla Prats (abstention from lod dussag the So ·320 Air Samhita night), and fasting (is for him, of similarly touched by] a Sudra (280—281) A cobbler, a washerman, one making articles of bamboo, a fisherman and an actor,--having touched all these out of stupefaction, a twice born person should, being self restrained, rinse his mouth (282) By being touched by these, a twice-born person should drink water for one might by being touched by them, having the leavings of food in their mouth, he should [fast] for three nights and get himself puriſied by drinking clarified butter (283) The Brahmana, who goes under the shadow of a Swapaka, should bathe and get himself purified by drinking clarified butter (284) A twice born person, against whom a charge is laid, should perform the penance for Brahmanıcıde in the forest, or fast for a month or perform a Chandrayana (285) When a false accusation is made, (one should) perform the penance for the destruction of an embryo Fasting for twelve days, he should get himself purified by a Parika (286) By killing a deceitful Brahmana, one should perform the penance for killing a Sudra A qualified person, having killed one who is shorn of accomplishments, should perform a Paraka (287) If a man, sullied with a minor sin, breathes his last, the person, who performs the funeral rite for him, should perform two Prajapatyas (288) If a twice-born person while taking meals, touches [another) out of excessive love, he should perform the Nakta (night fasting) for three nights and if not out of love, he should fast (for three nights) (289) ·Airi Sath hold 321 By eating the residue of the food talen by a cat, crow, dog, or a mungoose, or a food contaminated by boirs or hy insects, one should drink the highly ponerlul decoction of Brahmi leaves 1290) By willingly getting upon a conresancc drown by camels or asses, or by bathing in a nude statc, a l'ipra, should become purified sath the Prinánima (291) [When one], having suppressed the vital airs, recites the Gayatri thrice with the l'yahri-Pranata, and the frontrans." A popsotik, it is called Prandzima (292) In Panchagavya onc must put one portion of dung, twice, urine fourfold, clarified butter and much : and eight times curd, of a cow (293) A Súdre who takes the l'anchaçaya and a Br&hmone who drinks spirituous fiquors are equally guilty They live in hell for good 291) The milk of a she goat, ol a cor or of a shc buffaloc which eat unholy things excreta ictc ), (should never be used in Narya and Karya and condung (ol such a cow) should ever be used for piste (2951 The milk of those that have more or less udders, as well as that of those which drink milk from the udders (of other kinc) must neser be offered to the Celestials, csen thought oflered, it remains thuis (unaccepted, se, like that which has not been offered at all? (296) Ily lahing food at the file of depositing the Sacred Fire, in a Soma l'ajfa (Unon Mant. Sacrifice), at the nike of Somanlonhayana, al a Srld the consequent on a birth, and at the first Sr/42, one should perform a CAJAJrSrana (297) A Askarrys's food destroys energy, and a Sidra's food destrous Brakes rigour this daugtter's fook', cats the dirt of the earth. (299) ile, who partakes of ·If one's on n daugliter does not gire birth to a child. the father should not take his meals at hier house. Ile who takra food out of love, gors to the Parallell 1999) Our inforned of the esatent meanin, of all the Scriptures, who having studied the lour 17.115, tako his meals in a Kshatriya's house, is born 29 & vimin in excreta (300) The deputed Mancs, of a thicc-born parson, whis, except in a calamity, lakcs food at the first Sraddhs, at that taking place in the third fortnight, at a sir. monthly, monthly, or at an annual Sraddha, become degraded (301) [By taking food) at the first Srid.lka, (one should perform) a Chindrayana, at a monthly, a Parata; at a thurd lortnightly, an Atikrichkrat, at a six-monthly, Arrckhrak; a' an annual, a Padatrichhrad; and at the next annual, the silould fast) for a day (302) The deported Mancs, of the twice.born person, who, without obserung Brahmarharyya, lakes his food in monthly Sraddhos, Part 1. Sridlhas, at a tnellth. day. Sraddha, ir a third lyrtnightly, or at an annual Sraddha, fall down, even if when stationed in the region of Brahm.. (303) Ry fisting for a day, when taking food in a S'riddha which should be performed on the eleventh day; and for three days when taking food prepared by many persons collectively, a l'ipra, duly reciting the dlantram. “Kushmanda," should offer clarified butter to the Fire (201). By taking the food of that sicked soulcd night in whose house twice-born persons do not take meals either in a fortnight or in a month, a thicc-born person should perform a Chandrijana (303) .

·Airi Sashhur 323 The house, mhich does not resound with Vedic recitation, which is not adorned with kine, and which is not filled with cluldren, is like a cremation ground (306) The place, sliere many people, even when laughing, do not speak of any thing else but religion, is, even when without any Religious Code religious and there. fore holy, according to the Smçit 13071 He, who knownçly salutes a lowcaste person, sliould inuediately bathe and get (huysell) purified by taking clarified butter 308) If, when ready for bathing a live born person tahes hug meal or drinks water, he should, after bathing and being self-restrained reuite the Gryatri for eight thousand times 309) To cleanse the teeth with a finger, to cat unmixed salt, and to ent earth is equally sinful like eanng beef (310) [To live under) the shade of a kapithta.tree during the duv, (to tahe] curd in the night, (to live under the sh ide of a l'ami tree, to use a cotton reed for cleaning the tecth, robs even Visk tu s prosperity (30) The Sun (unen seen at the rising), the wind (of the cremation ground) the water on the hinger nails, the water in a pitcher touched by a cloth at the time of bathing the dust of a broomstick and sate sprink ling from the hairs, destroy the virtue acquired in the day (312) lic, who is covered with the broomstich dust and the water sprinkling from bars, (both) originating from a temple, is (snd to be] sprinkled with the Ganges, water (313) The carth, in an anthill, in the role of a mouse, in the water, in the cremation ground at the root of a tree, in a temple, and that dug bu bulls, should always $ t ·324 Atri Samhita be discarded by learned persons seeking their wellbeing (314) Earth freed from pebbles and stones, should be collected from a holy place (3151 [While passingl excreta (holding) sexual intercourse, (mahing) Homa, cleansing the teeth, bathing, taking meals, and making adorations one should always abstain from speaking at all 316, He --who, always abstaining from speech, tahes his meals for full one year,—les gloriously in the celestial region for a thousand Koti Puig is (317) Placing the feet on the seat and binding the waist and knee joints with a piece of cloth (Proud'apada , one should not bathe, mahe gifts recite the Gáyatri, perform Homa tahe meals adore the Deities, study the Vedas and offer oblations to the departed Manes (318) Hemho having hilled a leading Brihmana, gives 24 ay his all —reaps the fruit of destroying a foetus after having hilled all creatures 319) To make gifts is known as necessary on the occasion of an eclipse, a marriage, the last day of a month and at the delivery of a woman It is therefore better [to mahe gifts) even in the night 320) He, who gi es away a sacred thread of silk, cotton, or patta woven siih), wins the fruit of making a gilt of a cloth (321) One should with reverence and due tite, give away a belmetal vessel beautified and filled with clarified butter [By it ] te wins the fruit of an Agnistoma 1322) He who gives aut a pair of excellent sandals at the time of a Sraddha even when wending another (se improper) say wins the fruit of giving away boil ed rice (323) ·Air Samhita 325 he, who gives in the (327) The person, who attentively makes a gift of an oile vessel completely filled, forsooth goes to the celestial region, there is no doubt in it (32+) He, ho gives food during famine gold in a prosperous time, and he who gives later in a forest (where there is no water), fares gloriously celestial region 1325) A cow is known, in the Smriti, as the earth, so long she gives birth, half-say, to a voung one By him, who gives away such a cow the earth is made a gaft of (326) The fires are gratified with clarified butter and the departed Manes with oblations and all the Celestials are adored by lum who gives food daily to the kine All the sins, inherited by one, from birth, from father and mother, are all, forsooth, speedily dissipated by the gifts of food and cloth (328) He, who gives away a black antelope skin with all the necessary ingredients, rescues, from hell, a hundred generatrons (329) The Sun, Varuna, Vishnu Brahmá, Soma, Fire, and the Divine Wielder of the Trident (Sıva), welcome the giver of lands (330) With the expiration of a hundred years (enjoyment in the celestial region), only an itom of sands, collected in heaps reaching the region of the Saplarshi, is des troyed * (331) No deterioration (of piety] is seen in him whs gives away a inalden daughter [in marriage), and in hem who gives life in a disease equal fruits (332) The gift of learning is superior to all thest gifts • The messlag that there is ng end of k senjoy ng the These three gifts bear scoured puely se ·326 Atri Sarkhild One, who gives it with an end in view to 1 non deceitful Brahmana and to one's own kinsmen headed by the song attains to the celestial region, and if disinterestedly, to emancipation (333) If a person sechs his own well being lie should mahe gifts unto a Brahmana, well read in the Vidas, versed in all the Scriptures devoted to parents, hnowing his wife in the time of Ritu (1 € immediately after the menstrual period) endued with good character and conduct, and given to bathing in the morning (334--335) Leaving aside learned Brahmanás one should not make any gifts to any other person I have neither seen nor heard of such a course (336) I shall now describe the twice born persons, who are worthy to take part in a Sraddha ,--by making gifts to whom the departed Manes live in the celestial regron] eternally, and (also) chose, a gift unto whom becomes proſitless (337) One should never feed these at a Sraddha who is short of limbs one who is diseased, one who does not study the Sruti and the Smritz and one who always speaks the untruth (338) (One should not feerl] a hurtful person, a deccitful person, one who hiding his on nself learns the Vida, one who is 1 servant one who is tzwny coloured, derl, one suffering from white leprosy, one who is discased one who has 1 had shin one who has withered hairs one who suffers from jaundice, one wlio wears matted lochy one who carries a load, one who is angry one who i as taken two willes and one us ho has married a l'pishali. 1339-340) lle, who creates dissensions, he also injures one ?

·Air Sartuta, 327 one who is short of limbs, or one who has an extra limb, these should also be excluded (341) One who cats too much one who has a poorly grave face, le tho is egoistic, and one who is gifted with wicked intellect --neither should any be ever given to, nor should any be ever accepted from any of these (342) He who contaminates a row by physical deformities but is well read in the Vedas, is not blåmeable as Yama has said, and is the sanctıher of the rou (343) The Srut, and the Smriti are described as the tuo eyes of the Vipras One who is deficient in either of the two is described as the one eyed and one who is deficient in the both as stone blınd (344) ATRI has said " That wretch of a blind man, who has no know. ledge of] the Sruti or of the Smriti, who has no character, no family should not be given any present at a Sraddha (345) Therefore the Brahmanahood (e, the status and dignity) of a Brahmana (is encompassed) by both the Vedis and the Dhurua) ustros and not by the Vedas only The divine & ni has said so (346) He --who, endued with eyes stationed in yoga, places the forepart of his foot (2 e wends good ways) and observes the regulations and restrictions established by human usage the Dharma Sastras, the Vedas and the Rishis —15, indeed one endued with most excellent vision and a master of all the S'astras (317) One should feed at a Sraddha one who observes religious yoivs, is born in a good family and is always devoted to the Sruti and the Smritt [By it, the residence] of the departed Manes [becomes] eternal [ur the eternal region] (348) ·328 Atri Samhita As Icng as (such Vipras] take morsels of food Collered] to the effulgent departed Manes, the father, grandfather and the great-grandfather, even when stationed in hell, become liberated and repair to the celestial region Therefore, one should examine carefully the Bráhmanás at the time of a S'ráddha (349–350) A twice-born person, hearing his father dead, who does not perform the S'ráddha at the every wane of the Moon (e, Amávasya) is required to perform a penance (351) Wealth, sons, and the family of the householder, who does not perform the S'raddha when the Moon 19 in conjunction with the Kanya (the sixth sign of the zodiac, : e, in the dark fortnight of the month of A s'vu!), become destroyed by the sighs of the Manes (352) When the Sun is in the Kanya, the departed Manes get good sons The region of the dead remains always cmpty till the seeing of the Vris'chika (the sign Scorpio, te, till the Amavasya of the month of A's'din) (353) Thereupon, if, at the advent of the Vris'clska (te, on the Amávasyá), the departed Manes become disappointed [for the non performance of the Sraddha), they, imprecating a highly drezdful curse on the son, brother, daughter s son, or con o son return to their own habitations (354) Those, who are devoted to the rites for the departed Manes, attain to the most excellent condition (355) As fire exists in all ſpieces ol] wood (in an invisible form but is manifested) by friction, so virtue is, for. sootli, visible by gifts made at a Sraddha (356) To make gifts at a Srádala is undoubtedly cqual to the understanding of thic rucaning of all the scrip ·Atri Sathit! 329 IS tures, bathing at the sacred places and the fruit of all the scriptures (357) Like the Sun freed from all clouds, like the Mon released from Bihu, open-laden with all sins and minor sins--does undoubtedly, freed from all sins, get over all miseries and attains, himself, to all sorts of felicity (358-359) Of all gifts, that made at a S'råddha is superior The gift (made) at a S'raddha is the instrument of] purification, when sin equal to the Mount} \leru (in height) is committed By performing a Sraddha, one reigns supreme in the celestial region 1360 A Bráhmana's boiled rice is ambrosia, that of a Kshatriya is known in the Smrita, as mulk, that of a Parsya 1s simple food, and that of a Shadra blood (361) All this has been described by me at the time of a Sraddha (at a nite for) the Vars'wadévas, at the Homa, at the adoration of a Deity and at the recitation (362) Because the boiled rice of a Vipra is sanctified by the Riga, Yajush, and the Sáma-, (Mantram), jt 18 ambrosia, because a Kshatrya's boiled rice is subject to the domi. nations of laws and acquired by fair ways and religious sites, it is called milk and a Vass ya's boiled rice is called so, because [it 25 acquired) by tending cattle (363) In the Smriti, there are ten classifications of Vipras, vit, a Déva, an ascetic, a twice born one, a king, a Vars'ya, a Sudra a Mishuda, a bcast, Aflechchha and a Chandála (364) One who performs (both the morning and evening] adorations, the sacred bath, the recitation of the Gayatrı, the Home, the daily adoration of the Deities, - ·and who receives guests and worships the Vars'a idéras, is called a Diza.Brahmana (365) A Vipra, who lives on vegetables, leaves, roots and fruits aluavs lives in the forest, and always performs a Sridha, is called a 1111111 (366) He, who daily studies the Vidinta, gives up companionship and discusses the Sankhya Yoga, is called a Dwija (367) That Vipra, who, in the very beginning of 7 battle and before all, strshes all holders of box with weapons and defeats [them).- 1:--Is called a K'shtra (368) That Vipra, 1 ho is given to agriculture, who tends Line, and who drives a trade, is called a Vais ya (369) That Vipra, who sells shell lac, salt, saffron, milk, clarified butter, honey, or meat, 15 called a S'idra (370) Alipra, who is a thief or a robber, or who is ever prone to give bad advice or give vent to harsh words, and who is always fond of fish and flesh, is called a Nishida (371) A Vigra who does not know the true nature and being of Brahmen but is always proud of his sacrificial thread, is for that sin called a Pasu beast) (372) A Vipra, who unhesitatingly obstructs (the use of} tanks, wells, watery expanses pleasure-grounds and lakes, is called a Mechchha (373) A Vipra, who is devoid of all religious rites, is ignorant, innocent of all forms of religions and is cruel to all creatures is called a Chandala (374) These, failing to understand the l'élas, study the Dharma-S'ástras those, failing to master the Dharma. S'astras, study the Puranas, those, failing to acquire proficiency in the Puranas, betake to agriculture, and ·Atri Sanilta 330 those, failing in it, become Bhagavatas (deceitful followers of Vishnu) (373) The astrologers (ie, who live by astrological calcu lations), the followers of the Athartan and those who recite the Puranas without understanding their meaning-should never be invited at a Sraddha sacrifice and at the distribution of great gifts (376) [In doing so ] a Sraddha for the Manes, becomes dreadful a gift beco nes fruitless and a sacrifice becomes profitless, therefore one should always shun them (377) The four (classes of] Vipras who sell sheep who are painters who are physicians and who read the positions of stars should never be adored even if they are equal to Vrihaspati in learning (378) The papegytista, the flatterers cheats those who act harshly, and those who are avaricious-these five Brahnanas should never be adored even if they are equal to Vrihaspats in learning (379) A marden who 13 bought should never be taken as a wife, the sons begotten on her are not qualified to offer funeral cakes to their departed Manes (380) Even when pierced with arrows in all his eight limbs if a twice born person drinks water with his palm, it is tantamount to the danking of spirituous liquor or to the taking of beef (381) By washing the feet of Brakmands [lying) with thighs upraised one lives like a Chandala (te, in an impure state) till he immerses himself in the Ganges (382) The touching of the shades of lamps beds, and seats, of the cotton wood intended for cleansing the teeth and of the dust raised by a gort, -robs even the prosperity of Sahra (383) ·332 Atri Samhita [To bathe) in ? well, is ten times more (meritorious] than (bathing] in the house. [to bathc] on the bank us ten times more (meritorious) than [bathing) in z well (to bathe] in a river is ten times morc (merr. torious) than [bathing) on a bank There is no enumera. tron (of virtues in bathing in) the Ganges (384) The current water is for a Brikmana that of a tank, is for a Kshatriya, that of a well or a pond is for a Vair ya that of a pitcher is for a Sudra (385) On the demise of a great Guru (1e, father or mother), one should not for a vear bathe at ? sacred place, make great gifts and oblations of sesame to others (386) (In that year) one should perform the Sraddha at the Ganges at Gayá on the day of death and on the Amavasya-day, and offer the Magha pindas, avoiding [the performance of] other [S ráddhas ) (387) Clarified butter, oil, milk and curd,—these four are the main ingredients of A jya (offering of clarified butter); these should not be discarded even when offered (388) Hiving listened to these religious injunctions des cribed by Atrı himself those Rishıs, devoted to religione observances again spoke to that high souled one as follows — (389) Those, who would stcadfastly follow these religious injunctions shall altain to the celestial region after acquiring fame in this world (390) One, secking learning, would obtain leaming, one, desiring calth, would get wealth, one, longing for a long life soul I acquire longevity, and one, wishing for prosperity si juld win great prosperity (391) TIP END

·SA NI VARTA SAMHIT'l'.
ORIGINAL, TEXT
WITH A
LITERAL PROSE ENGLISH TRANSLAITON
EDITED AND PUBLISHED BY
MANMATHA NATH DUTT (Shastri), M.A., M.R.A.S.,
Rector, Kesztb Academy,
Audkor of the English Translators of The Ramayana, Hand.
Bharata, s'ramadbhagavatam, Ifahanirodna Tantram,
Harsvars'a, Agns Párduam, Alarkandeya
Puraxam, &c, &c.
Galtutlet
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·TABLE OF GONTENTS. PAGE be .. 4 333 333 333 19 14 33+ + 335 335 337 338 313 344 345 0.0 DIO 0 [Samyarta Samhite} SOBFECT. SLOKAS. The question of the Rishis Fit place for relegious rites Duties of a Brahmacharın 9-11 Regulation about taking food about A'chamanam ... 15-22 Penance for neglecting religious meditation... 23 Further duties of a Brahmacharin 2-37 Regulations about impurity on birth or death 38-45 Regulations about guts 46-25 Duties in brief of ent four orders 96-107 Penance for Brahminicide 208-113 for drinking wine 114-119 for theft 120-122 for knowing a step.mother for associating with sinner 124-125 for killing Kshatryas, Vaishyas and Sudras 126-128 for cow slaughter 129-140 for killing other animals or insects... 141-148 for knowing other women 149-168 for a Sannyasın knowing a woman 169-170 for killing men 171 Persoas on whose death nothing should be dong 172176 Perance for taking forbidden foods and drinks and that for being touched by an outcaste 177-199 Penance for other minor stas 200-25 10 IT 123 346 346 3.46 B. ed d. 346 3.17 348 348 356 330 12 13 310 PRE 350 20 332 *** ·Samvarta Satkıld 335 In the water, one should perform the A'thamanam by standing Eternal purification [1s also effected] by performing the A'chamanam on the ground By performing the A'chamanam both in water and on the carth, one attains to purification (17) One should 'purify one's hands up to the wrist, and the feet, with water, without making any sound, one should perform the A'chamanam thrice, or four times with water, not hot, having its own colour, taste and smell without any froth and'reaching up to the heart Rubbing his mouth twice, he should touch the twelve timbs (1819) After bathing drinking cating or touching (an inpure object), Oye leading twice born ones a Vipra, by performing the A'chamanam according to this regulation attains to purification (20) A S údra becomes purified [by touching the twelve Irmbs] with his hand, a Vals'ya with water (touching merely) the teeth And a Kshatriya, by performing the A'chamanam with water reaching the throat attains to purification (21) [By performing it ) being seated on a seat, or when sitting on hiq hams with a cloth girt round the legs and knees or with one foot placed above another, one never attains to puñfication (22) If one fails to perform religious meditation, or even. ing adoration, or to offer oblations to the Fire, he should, after bathing and being restrained recite thc Gayatri for a thousand and eight times (23) A Brahmachárın, who eats boiled rice of a person suffering from the impurity of birth, or that at the first Sy dddha or that at the monthly (Sraddha), should get himself purified (by fasting) for three nights (24) ·334 Samvarta Samhild. He should first recite the Pranata, then the Vyáhriti, and then the Gayatri from the beginning to the end, and then commence the study of the Védás. (9) Placing the two hands firmly on the two thighs, with the permission of the preceptor he should begin his course. He should not have his mind strayed away [to any other subject). (10) A Brahmachária, observant of the vow, should always beg alms (both) in the morning and evening. Having dedicated it to the preceptor, he should, in a purihed state and restraining his speech, take his meals with his face directed towards the east. (11) To take meals in the morning and evening is sanc. tioned in the S'ruti for the twice-born ones. No food should be taken in the interval. The regulation, ſin this] is equal to that of the Agnihotra. (12) After rinsing his mouth, a twice-born person should take his meals, and wasb his mouth after taking food. He, who takes food without performing the A'cha. manom, is required to perform an expiation. (13) A twice-born person, who drinks or eats without per. forming the A'chamanam, should be purified by reciting the Gáyatri for a hundred-and-eight times. (14) A twice-born, who stands without washing his feet, or who performs the A'chamanam without binding the tuft of his hair on the crown or without putting on his sacred thread, is impure. (15) With the sacred thread on and the face directed towards the north, one may perform the A'chomanam with the Brahma-Tirtha, or, a twice-born person may, with the sacred thread on, restraining his speech and facing the cast, perform it daily 10 a purihed state. (16) ·Samoarta Samhita 335 in the water, one should perform the A'chamanam by ptanding Eternal purification (is also effected} by performing the A'chamanam on the ground By performing the A'chamanam both in water and on the cartlı, one attains to puntfication (17) One should purify one's hands up to the wrist, and the feet, with water, without making any sound, one should perform the A chamanam thrice, or four times trith water, not hot, having its own colour, taste and smell without any froth and reaching up to the heart Rubbing his mouth twice, he should touch the tuelve limbs (18-19) After bathing, drinking eating or touching an im. pure object], Oye leading twice born ones, a Vipra, by performing the A'chamanan, according to this regulation, attains to purification (20) A Sudra becomes purified (by touching the twelve limbs] with his hand a Vais'ya, with water (touching merely) the teeth And a Kshatriya, by performing the A chamanam with water reaching the throat, attains to purification (21) . [By performing ut] being sented on a seat, or when sitting on his hams with a cloth girt round the legs and knces or with one foot placed above another, one never attains to purification (22) I{ onc fails to perform religious meditation, or even. ing adoration, or to offer oblations to the Fire, he should, after bathing and being restrained recite the Gayatri for a thousand and eight times (23) A Brahmachánın, who eats boiled rice of a person suffering from the impunty of birth, or that at the first Sr'dddha or that at the monthly (Sraddha), should get himsell punfied [by fasting) for three nights. (24) ·336 Samvara Sathild A Bralımacharin, --who, being stricken with lust knous a woman,--should, being observant of regulations, perform one most distressing penance of Pripd. patza (25) If a Brahmachárin happens to take somehoty lioney or meat, he should, after performing the Präjäpatya, be purified by a dloufiji-Homa (26) On a 'Para day, a Brahmachárn should dedicate cakes and offer oblations of clarified butter to the Fire with the Mantrams of S'akala Homa (27) A Brahmachárın, who knowingly discharges his semirial fluid should perform the expiation consequent on the breach of the you, and if unwillingly, he should br purified hy bathing (28) He should, then after roving about for alms, be at his easc (again), for the semen is like unto one's own self He, who takes food without tahing his bith, should recite the Gåjatrı for one hundred and eight times (29) He, who takes his food or drink from a Súdra's hands, should get himself purified with the Pafchagatja after fisting for a day and night (30) Having tahen boiled rice that is dry or rotten or that partaken of by another or contaminated with hairs, one should get himself purified with the Panchagar ya after fasting for a day and night (31) By tahing food in a vessel belonging to a S'udra or in a broken plate, one should get himself purified with thc Panchagarja after fisting for a day and night (32) If : Brahmachárin, on any occasion, sleeps during the day in a healthy state, he should after bathing and adoring the Sun recite tlic Gayatri for onc hundred and cight times (33) ·Sandaria Samhita 337 Thus is described the duty of those living in the first A's'rama or order By following it, one. attains to the most excellent condition (31) Thereupon commanded by the preceptor, a twiceborn person should espouse according to the Brahma form of marriage, a maiden belonging to the same caste, born in a great family, endued with all gond marks and possessed of character and beauty A twice born person should, daily and duly, perform the five sacrifices A Vipra, seeking his well being şhould under no circumstances, abandon them One should, (however ) always abandon them [in an impurity consequent] on breth and death (35-37) A Vipra, Con the occasion of a birth or death) should refrain, for ten days, from making gifts or studying the Vedas A Kshatriya is purified in twelve days, a Vals'ya in fifteen days, and a Sudra in a month Such is the deliverance of Sarivarta (38) [After cremation,] water should be offered, after bath, to the deceased by those born in the same family on the first, third, seventh and the ninth day (39) On the fourth day, one (re, the chief mourner) should deposit (the bones of the departed) along with an persons born in the same family Thereupon after the depositing of the bones, the touchung of the limbs of [the chief mourner) is laid down (40) On the fourth day, a Brahmana's [lumbs should be touched], on the sixth, a Kshatriya's , and on the eighth, and the tenth, a Vaisya's and Sudra's (limbs sbould be respectively touched (41) Similarly regulations about the impurity of birth have been laid dowa by the learned Refraining from ·338 Samvaria Samhita. adoring the Vais'wadévás (the Brahmañás) become puri. fied in ten nights. (42) To bathe sith the raiment on, is laid down for the father on the birth of a son. A mother becomes purified in ten days. The touching of the father [is sanctioned alter) bath. (43) There (ie, during the period of impurity) Homa may be performed with dry food and fruits ; but one should never perform any rite of the five sacrifices [in a period of impurity consequent) on birth and death (4+) After the tenth day a Vípra, conversant with Reli. gious Institutes, should make a full study of the Védás]: [and] auspicious gifts, destructive of inauspiciousness, should be duly made. (45) What is most pleasant unto the dwellers of the three] regions, what is most sought for by a householder, should be given unto an accomplished [Brahmana by one,) desiring for un.ending (fruits]. (46) By giving unto a great Vipra, various sorts of arti. cles, profuse riches and gems born in an ocean, a person, shorn of sins, attains to great prosperity. (47) The person, who, being conversant with Religious Institutes, gives away scents, ornaments and garlands, enjoys always scents and remains happy wherever he is born. (48) A gift, that is made with reverence to a person who is well-read in the Védás and born in a good family, yields a great fruit. (49) Having invited a Vipra, possessed of character, knowledge of the Srutt and good birth, a pure and highly learned person should adore him with Havya and Kavya. (50) ·Swarta Sand 339 Various articles, yielding juice and kindling desire (for possession}, should be made a gift of by one seeking his own well being and desiring for eternal resia dence in the celestial region (51) One, who makes gift of a cloth puts on a good cloth (in the next birth), the giver of silver (attains to] beauty, a man who gives away gold, gets a long life and energy (52) By giving [promise of] fearlessness unto creatures one comes by all desired for objects attains to longivity and becomes happy (53) The giver of corns and water and that of clarified butter enjoy happiness Having made gifts of orna. ments decorating the person of a Brahmana) one at. tains to the fruits thereof (le, comes by ornaments in the next birth) (54) By giving unto a Vipra fruits roots, various vegeta. bles and sweet scented flowers, ono is born as a learned person (55) A discriminating person, who gives betel leaves unto the Brahmanás is born in another birth) as an intelle gent lucky wise, and handsome person (56) By making presents of sandals shoes, umbrellas, bedsteads seats and various vehicles, one attains to a divine position (57) He who with great care makes gifts of fire and profuse fuels in winter, attains to fiery effulgence of the body, wisdom beauty and good luck (58) By giving medicine oil and food for curing the ailments of the diseased one becomes freed from diseases, happy and long lived (in another birth) (59) He who gives fuels unto the Vipras at the advent of the winter, daily winning victories in battle and ·Samoarta Sathild. + 7 being possessed of prosperity, shines with effulgenti Ein his next birth] 160) He, who, decorating a maiden with ornaments, give her, unto a becoming bridegroom, according to th Brahma mode of marriage enjoys extraordinary prospe rity by the virtue of the giving away of the maiden, ac quires the applause of the pious, and attains to un end ing fame (61-62) Having given away [a maiden) sanctified with Homa Mantrans, a person attains the fruits of hundreds a Fotosthoma Sacrifice (63) Having given away a maiden daughter, decoratec With ornaments, clothes and seats a father attains to the celestial region and is adored of the Suras (celes: tials (64) The Moon enjoys a maiden when hairs grow on her person, seeing the menstrual blood the Gandharvas [enjoy her), and seeing her rising breasts, the Fire (65) [A maiden) eight years (old) becomes a Gouré, one of nine years a Rohini, ond of ten years, a Kanya imaiden), and after that, a Rajasvalá (a woman in menses) (66) By seeing a maiden in menses, her mother, father and eldest brother--these three go to hell (67) Therefore one should espouse a maiden before she has menstryated, the marriage of an eight years old marden is most preferrable (68) A learned person, who makes a gift of oil, seats and water for washing feet; becomes always of a delighted mind and happy in this world (69) He, ho gives aysay, according to his ponerafter decorating them, two bulls, endued with good marks, ·Searta Sanhits 1 tapable of carrying carts and accompanied with a plough, -Izves, having his soul purged off of all sins and secured all desired for objects, In the celestial region for Year equalling the downs in number (70471) He, who guies anay, unto a nice person a milchcow, after decorating her with belme al bells and a cloth, becomes glorihed in the celestial region (72) By giyang unto a Bráhman who his mistered the Védás, fertile lands and a young cou oor becomes glori fied in the celestial region (73) The first otispring of the Hue is gold Vishnus offspring 13 the earth, and kine are the daughters of the Sun By him, who make flits of gold earth and kine, three regions are given away (74 A man lives gloriously in the celestial region for years equalling the number of fruits and vegetables dedicated [by him] (75) The fruit of all sorts of cifes follows one birth, but the fruit of the site of guld carth iod of an esglit ycars old naden follows seven bifths (76) That man - ho makes gift of a good natured mulch- COW with a calf having its horas beduched with salver or gold, curlem with a cloth, and freed from any disease, -repairing to the celestial region lives near Brahma for so many thousand years as are the downs of the cow and the calf (77---73) He-who, according to the regulation mentioned before, makes gift of a şound pull reapfruits ten times more than what is got by the gift of a cow (only] (79) The giver of water, being freed from thirst for alt objects, attaias to incomparable gratification, the giver of boiled rice, being gratified with all objects, enjoys happiness (80) ·342 Samzarta Samhitd Of all gifts that of boiled rice, is considered as the highest in the Smriti, his life (ie, the guer's) becomes mure fruitful than those of all creatures (81) Since the Lord (Bralımá) creates in every cycle, all creatures from boiled rice, therefore there has never been nor shall there ever be any gift higher than that of boiled rice (82) There is no gift superior to that of houled rice, for from boiled rice all creatures forsooth, originate and irse (83) By giving in order, unto a Vipra superior in accom. plishments earth cow dung Kus a reed and the sacrificial thread one is born in a great famıly (84) He, who makes gifts of scents for the mouth and wood for cleaning the teeth becomes endued with pure fragrance and expert in speech (85) He—who gives unto a Vipra water for washing the feet generatis e organ and the anus - becomes alsays of purified understanding (86) He — ho gives unto the diseased medicine, food suited to ulments oily substances those for rubbing the body, and protection becomes freed from all sorts of diseases (87) By giving away molasses sugar cane juice, salt, carnes and sweet scented drinks one becomes greatly happy (88) The virtue [acquired] by various gifts, has thus been completely described by the virtue of the gift of learning, one Ines gloriously in the region of Brahmi (89) The Vipras-who give boiled rice unto one another, who adore one another and who accept presents from one another,--sare (themselves mutuallı) and are saud (90) ·Santvarta Samhita 343 By an intelligent person, seeking his own well being, these gifts and others should be made specially unto the poor, the blood and other distressed persons (91) The person, who gets the hairs shaved and the nails pared of the Brahmachárins and Yatıns, is born possessed of excellent eyes (97) The man who places lamps in temples, in the houses of the twice born at the crossing of four roads is born endued with intellect discriminating knowledge and excellent eyes (93) A person --by making gifts of sesame, according to his might in the daily and occasional rates as well as in those undertaken with a particular motive —is born possessed of children animals and wealth (94) A Vipra, who being soliuted gives away grass wood etc, as asked for reaps fruits equal to that of the gift of a cow (95) A man, who being engaged in maintaining his own wife, commits culpable deeds but knows her in the time of Ritu comes by a most excellent condition (96) Living in the house a Vipra after (performing the duties of] the second order should on his flesh being loosened and this growing grey resort to the third order (97) Tahing his own wife destrous of Colloning him and the sacred Fire 1 wise inan should repair to the forest and must not abandon the Hona (Fire) (there ) (98) He should duly with forest grown fruits offer cakes [to the Celestials and the departed Manes] and he should give alms, consisting of vegetables, fruits and roots, unto the mendicants (99) Offering oblations to the Fire, le should darly study, ·344 Semzaria Sirk Arts (the Valis], (ind) on every Poria day, he should perform the Isht, and the Purana rites (100) 1 hus living in the forest and being informed of regulations about all objects, he should, after finishing the Hoin -rites and restruining his senses al solutely, resort to the fourth order (101) By placing the sacred I are within himself, a twice. born person should adopt the life of mendicancy tie, of Bhiksha He should be given to the study of the V Eda and be des otrd to spiritual science (102) By begging cight seven or five morsels of food and waslung them all with water that Vum, being self cum. trolled should partshe of them (103) After taking his meil a Vipri slıould live alone in a bulita-v forest and controlling his twind, body and speech should meditate intre Parz Brahma ) (104) He should not seeh death or life so long as the lese of lite crists he should await the appointed bour (105) 7 hus serving thc (four) orders a fusce born person, who has conqu ants and the senses and stro his Imarnt the l'ed Sastra attains to the region of Rrahmi (106) The regulations of II the 1 srimas hue thus been described as a side 1541 I shall now duly describe the atonement for all the sins (107) The killer of Bráhom n drunhard, a stenler of gold and one who hnusty lub step mother all thrwe are mahupididons (zrell snoers , the fifth is one wbo associates with thium (108) Cind in bark scaring mitted locks and carrying speical mark ine destroyer of a Brilimanshould repair into a forest and being shorn of all desires, he should Irsc on lurest fruits (109) ·Samarta Site hila 345 If he cannot maintain himself with the forest pro duces like a mendicant he si ould roam in a village, [and] being self controlled and carrying the mark of a bedstead that man should beg al ns from the four Vardas (110) Having taken alms he should again return to the forest that sinful night shorn of idleness should always live in the forest (11) That sinfuł wigit who has killed Brahmana should announce hin crime and perform the penance for twelve years according to this regalation (112) Having controlled all the senses (and) being devoted to the well being of all creatures one after performing the atonement for Brahmannide would be freed from the sin (113) Hereafter Oye Vipras I shall describe unto ye who are desirous of hearing the means of expiation land down by the Veda Sastra for the drinker of spirituous liquors (114) Goudt * Parshthit as well as Widhut are knonn as the three surts al spirituous liquor, the one is as sinful as are the others they should never be drunk of by the twice born (115) + The drinker of spirituous liquors who wishes to be freed from the s10 should drink Sure (wine) after having heated it or the urine of a cow of the colour of fire or, be should eat cowdung of a similar colour (116) [Ur he should drink] heated clarified butter or similar mill or freed from all desires, he should live on particles of rice (117) Spirid st lled frem molasses + Spit dst fled from rotten 7 se Spot distilled from Mond florers ·346 Sanivarta Samhita Or, the drinker of spirituous liquor should perform three Ck yrdrayana penances With the performance of the penance he would be freed from the sin (118) Undoubtedly this is the purification for a drinker of Spiritous liquor By drinking water hept in a winebowl one is required to perform the purificatory rites again (119) By stealing gold, a man should communicate it unto the king Then the king taking up a mace, should hill the thief (120) If that thief aurvives (the stroke ] he would be freed from the sin of) theft or by living in a forest, being clad in bark, he should perform the penance for Brahma nicide (121) Or, having made a female figure with iron and heated it, he should embrace it, such is the purification for theft according to the deliverance of Samvarta (122) By lying on the bed of a step mother, one should lie down on an iron bed or a twice born person should perform three or four Chandras anas A penance being thus performed, he would thereafter be freed from the sin (123) If any person stupefied by sin associates for six or more months with these he should perform the pcnancc mentioned before (124) By associating with the makapitalins Igreat sinners), such as the destroyer of a Brahmana one should for the purification of that sin perform the penance laid down for eich (singer respectively) (125) By killinn a Kshatriya one becomes purified with three Krichchhras being self restramed he should similarly perform three Krichchhras (126) II any how one, under the influence of ignorance, ·Santjarla Sankt! kilts & Vais'ya, that man--the destroyer of the Vars'ya, should perform a Krichchh tikrichchhira (127) By killing a Sudra, one should duly perform a Tapta K'pichchhra (128) I shall, in sooth describe the redemption for a cow. slaughter A person killing a cow should alter con. trolling his senses sleep on the bare earth in a cowpen filled with kine for half a month A twice born seching Ireedom from sin should live in order, upon all the e- Sukth (sour gruel) Yavaka boiled barley), Penyuka (sesame paste) milk curd and cowdung Shorn of nails and hairs he would be purified in half a month (129-131) Bathug thrice and following hine a person being sell. restrained and shorn of pride should do all these (132) He should according to his might recite daily the Guntry and the sacred verses Then completing his vow, he should give a most excellent feast to the Vipras (133) The Vipras being fed, he should give away a cow as a present (134) Many koc being slain (by one) either by binding or by shutting up, the penance for his purification would be double of that for [killing) a cow (135) If, by an accident on any occasion, one (con ) is killed by niany, they should severally perform cach part of the penance [lard down) for (a cow ) slaughter (136) If, for branding (1 cow), for treating a cow, or for bringing out a dead fætus, any calamity (te, death) happens there would be no sin (137) There is no penance for (a tow] being killed by being boond in the night, by a sorprent, viss, fire, or by any other calamity (138) .

·Samvarla Sath hita (Wiren a cow is killed] by being shut up, one should perform one part of the penance, when by being bound, tvo parts, and (when killed] for cutting off a lunb, [one should perform the full penance) less by one part (139) By hilling it with stones, sticks, rods or wea. pons one should perform a complete penance for purifica, tion (140) By hilling an elephant a horse, a buffaloe, & came! or a monkey, one should fast for seven nights in all these (sins ] (141) By kalling a tiger, a dog a lion, a bear or a boar, a twice born person should perform a penance and feed the Brahmanas (142) By kalhing all sorts of forest ranging deer, one should remain fasting for three nights and recite the Agns. Mantrims (143) By killing a swan a cros, a crane, a pigeon, a Sárasa or a Bhása, one should spend three days (in fast: ing) (144) Chakraváka (ruddy goose), Krouncha (heron), Sárká, parrot, littir, falcon, vulture Vuluha, pigeon, Tattibba, JSlapuda (water fowl having a ntt), cuckoo, fowl -- [in the destruction of all these birds fasting for a day (as laid down ) (145-146) By Lilling a frog, a snake a cat, or mouse one should remain fasung for three nights (and then] feed the Brih. maras (147) By killing boneless worms, one is purified with the Prandyana , in killing those that have bones, a learned Vipra should make some presents (148) A twice born person who, stricken with lust, knows a Chandola soman, is punified, in order, with three K'pichchhres [beginning) with the Prijopałys (149) ·Sam Jarid Samhitd 349 For knowing 4 Puklasa woman (the offspring of a Nishida by a Sudra woman) whether under the influence of lust or net the penance of Chandrayand is laid down as the highest purtlıcation in the mill (150) By knowing an actress a Sailishi (a dancing gırl}, 2 washer woman one who makes her lesing by bamboo made articles and a cobbler woman one should perform a Chindrayana (151) for lun the penance of Sintapartant becomes des tructive ol sin who under the influence of lust, knows 1 ksliatriya or a Vansya woman 1152) Dy kooning a Sudra som in for a morth or hall a month a Brihmanı would b come puriſiel in a fortnit by living on barley and the urme ni a cow (153) By knowing [another] Brahmanis wife 1 Vipra should perform a Prud'patya * hslurry? knowing [another] Ishatrıy?s wife should perform the same penance (154) By holding intercourse with a cou a man shoul! perform the penance of Chandriyani (133) By knowing a preceptors duugl ter fitiers stster or het daughter one should perform the penance of Chindriyana (156) Bv unknowing! KONINS ? maternal uncle mafc, A woman of one s os fimil: the daughter of 2016 rnal uncle or 1 daughter in last one woull become purified by a Pirika (157) Hy knoting the wife of 1 paternal unute brother's wife one should perform the penince [laid down] fot hnosting a step mother Thirte exists no other redemption for him (155) By getting upon ite, co hal iting with one's own fathers wilce other than lus own mother, and by +5 or & ·350 Sam-arta Sathhild knowing any of these women 215, a sister, 3 maternal uncles daughter, 1 step mother s sister, that vilest of men should perform 1 Taplakrichchhra (159) Tor that vilest of men, who knows his own mother, daughter, or his own sister no atonement has been laid doun (160) For hnowing 1 muden one should perform this (1ť, the Prájipatya), in helling sexual intercourse with an animal or 3 harlot, Prájapatya is laid down (161) A twice born person who knows his wife's friend a maiden, his own mother in law or his wife's sister, onc engaged in Nuyama, or one observant of a religious yox, should perform an ordinary penance and give away a milch con (162) Al highly distressing penance is laid down for the cxpiation of lus sin ho co habits sath a woman in her menses, or with one who is in the family way, or with a degraded woman (163) By knowing a prostitute, a Brahmana should perform n Krichchhra , such is the expiation of sins according to the deliverance of Samyarti (164) By knowing another Brahmana s wife a Brahmana would become purified by a K'richchhra (165) If somehou, a Brahmana woman comes in contact with a Sudra, she should perform the penance of Chandrayana which is mos purifying according to the Smrit (166) By somehow knowing a Brahmana woman, a Kshatriya or a Vaisya sould be purified in a month by living on barley and the urine of a cow (167) By knowing the women of Chandalas, Pukkasas, S'wapäkas, or of other degradad castes, one of a superior caste should perform three Chantirajanas (168) ·Sanivarta Samhita 350 r Listen non to the means of crpration for [other] sinners (than those mentioned above] A wicked minded person, who, having adopted a life of renunciation knows a woman for procreating children, should there. after, untiringly perform a penance extending over six months (169) This is the penance for those, who after taking poison or entering into fire [for committing suicide), become dark coloured or of variegated colour This is also the penance laid down in the Smrit, for those outcastes wlio vilify (chaste) women and know censurable women (170) [This is also] the purification for killing men, thic King of the departed spirits Yama) has sud so (171) No tear should be shed by the good seeking their own well being for those k lled by me or for those 13.10 have committed suide (172) He-ho carries the dead body of, or cremites the same, or performs the x itery rites for any of these should perforin the penance of Chandrayana (173) By merely touching the dead body (16 not carrying or cremating the same) os by only touching its cloth, the former should perform a penance and the latter, fast for a day (174) [The offering of) water and funeral cakes and the performance of] Sraddha ur the great sinners and for those lo commit suicide, do not at all reach (them) but are stolen by the Rikshasas (175) No Sraddha should be performed by those wlo have been killed by the Clindalas, acquatic animals and snakes, (as well as for those who have been hilled by the punishment [gren) by the Brahmanas (176) ·352 Same irla Serhite If [belore cleaning himself] after passing urine or excreta or with the leavings of food in his mouth, a twice born person is touched by a dog, etc, he should, after bathing recite the Glyatrı for a thousand times (177) By touching a Chandlla an outcaste, a dead body. a lowcaste a woman in her menses, and a woman in a state of impurity consequent on child birth, one should bathe with the cloth on (178) Bitling is laid down for him who touches an object which sliould not be touched (with an article in his hand], after that achamanam and sprinkling of that article with water is spoken of (179) The foremost of the tisice born who, with the leavings of food in his mouth is touched by a Chandala or any other [degraded caste] becomes purified by living on barley and the urine of a cow for six nights, (180) By being touched by a dog or by another woman in menses a woman in menses should fast for the remaining days of the menstrual period) and get herself puri hed by drinking clarified butter after bathing (at the end of the menstrual period] 181 By drinking well water contaminated by a Chandâla's sessel one becomes purified by living on barley and the urine of a cou for three nights (182) By drinking water in sacred waters, tanhs and rivers polluted by the degraded castes, one becomes purified with the Pafchagavya (183) By drinking water from wine bowls, from a place where it is distributed to travellers, and that which comes from the sky a tuice born person, after fasting for a day and night should take the Panchagavya (184) out of ignorance ·Sawarta Saruld Hv drishing water from a sell contaminated by ex creata and urine, tusice barn persons become purified (by fasting) for three nights, Sruta pinan is lard down, in the Spirits, as the expiation for drinking water from a piteler (similarly contaminated) (185) [The follouing us) the means of puradıcation for sullied tanks wells and ponds By taking out a hudred pitcherfuls af water, one should throw the Panchagavya [into them) (186) Bs drinking the milk of a sheep that of an animal wliose hoof is not cloven (as a horse, an ass, etc.) and that of a she camel the foremost of the twice born, for the purification thereof, should take bar'ey for three nights (187) By taking the milk of a she goat, that of a cow pursued by a bull for impregnating her, and that of an animal that takes excreta one altains to purification [by fasting] for three nights (188) By taking excreta and urme one should perform a Prajapatya, tahing the food partaken of by a dog, crow or a cow, a tice born person should [fast] for three days (189) By taking the faad partahen of by a cat ar a mouse. a twice born person should take the l'anchagavya by taking the residue of a Sudra s food one would become puritied (by fasting) for three nights. (190) By taking onion garlic, as well as a domesticated fowl, a mushroom, and a domesticated hog, a twice born person should perform a Chandrayana (191) By taking the urine or excreta of a dog, ass canel, monkey, jachal or a Kanka bird) a man should performa ibe penance of Clyzudrayana (32) ·352 Samg'anta Sathild If (beſore cleaning himself) after passing urine or excret2 or with the leavings of food in his mouth, a twice-born person is touched by a dog, etc, he should, after batlung, recite the Glyatri for a thousand times. (177) By touching a Chindala, an outcaste, a dead-body, a lowcaste, a woman in her menses, and a woman in a state of impurity consequent on child-birth, one should bathe with the cloth on (178) Bathing is laid down for him who touches an object which sliould not be touched (with an article in his hand], after that áchamanam and sprinkling of that article with water is spoken of (179) The foremost of the twice-born, who, with the Icavings of food in his mouth is touched by a Chåndala or any other [degraded caste), becomes purified by living on burley and the urine of a cow for sıx nights, (180) By being touched by a dog or by another woman in menses a woman in menses should fast for the remain. yng days [of the menstrual period) and get herself purihed by drmhing clarihed butter after bathing (at the end of the meistrual period] 181 By drinking well water contaminated by a Chåndâla's vessel, one becomes purified by living on barley and the urine of a cow for three nights (182) By drinking water, out of ignorance, in sacred waters, tanks and rivers polluted by the degraded castes, one becomes purified with the Panchagavya (183) By drinking water from wine bowls, from a place where. It is distributed to travellers, and that which .comes from the sky, twice born person, after fasting for a day and night, should take the Panchagavya (184) ·the penance of Chindráyana (194) By taking the faad partzhen of by a cat or a mouse, a twice born person should take the Hanchayayyo by taking the residue of a Sudra's food one would become fiurilied by lasting) for three nights. (1901 fostl a nusliroom, and a domesticaled hos, a twice born person should perform a Chandrayana (191) By thing the urine or excreta of a dog. 4ss, Sawzarta Samhita 333 Hy drinking water from a well contaminated by excreata and urme, tnice barn persons become purified [by fasting) for three nights, Santapanan is laid donna in the Spirit, as the expiation for drinking water from a pitelier (similarly contammated] (185) [The following 1s] the means of purification for sullied tanks wells and ponds By taking out a hundred pitchurſuls of water, one should throw the Panchagavya [inta them) (186) Ry drinking the milk of a sheep that aſ an animal whose hool is not cloven (as a horse, an ass, etc.) and that of a she camel, the foremost of the twile born, for the purification thereaf, should take barley far three nights 1387) By taking the milk of a she goat, that of a cow pursued by a bull for impregnating her, and that of an animal that takes excreta, one attains to p'tification (by fasting) for three nights (188) By taking excreta and urine one should perform a Prájápatya, taking the food partaken of by a dog, crow twice born person should [fast] for three or a cow days (189) gariis, as well as a domesticated By taking onion or a hanka (bitd) a inan should perforite camel, monkey. Juchal ·354 Samvarin Samhita By taking boiled rice, wuch is slale, or which is sullied by hairs or insects, or uluch has been seen by outcastes a twice born person should take the Pascha. 1231 (193) By thing food from the vessel of a degraded caste, or from that of a woman in menses one would become purified, in half a month, by living upon barley and the urine of 1 con (194) By taking all these interdicted food,-beef, human flesh and what is brought by the hand of a dog, onc should perform a Chandrayana (195) By tahing food] at the hands of a Chåndála, a Swapaha or of a Puhkasz a Vipra would become pure fied in half a month by living upon barley and the urine of a con (196) By associating with an outcaste for a month or a hall one would become purihed in half a month, by living upon barley and the urine of a cou (197) And on every occasion when a twice born person would think himself impure he should perform a Homa with sesame and recite the Gazatrı (198) This auspicious regulation about penance has been spoken of by me 1 he penance for sins not mentioned (before] should now be spoken of [by me) (199) Forsooth the foremost of the twice born would be daily freed from sins by gifts Homa recitation of the Gajatrı the practice of the Pranayina and Vedic study (200) The gift of gold that of a cow, and that of earth dissipate sins (committed in this hile) and those com imitted in pristine hie (201) He,---Who gives unto a self controlled twice born ·Sau11dria Sathili 355 person sesime and a cow is freed from sin such 19 Brahmanıcıde etc there is no doubt in It (20) By fasting on the Full Moon day when the month of Vågl a sets in and giving sesame unto the Brthmanis one is freed from all [sorts of] sins (203) By fasting on the Full Voor day in the month of harttiha and giving away gold raiment and boiled rice a person is freed from iniquities (2041 Awnizasya (the last day of the dark fortnight) the twellth day of each fortnight the last day of a month particularly and a Sunday —these are the most fitting days (for performing religious rites) (205) Bathing the recitation of the Gayatri Hona the feeding of the Brahmanås fasting and making gifts os all these days each of these purifies n man (206) A learned person after being bathed purified putting on a washed cloth being of a purified soul, having controlled his senses and resorting to the Sattuih state of mind should make gifts (207 For the expiation of nunor sins Homes to the number of a thousand should be performed with seven Vyakritis by the twice born ones seeking their own well being (208) A twice born person committing heinous crimes, should perform a Laksha (a hundred thousand) Homa, (and then] from the recitation of the Gayatr: [he] becomes freed from all sins (209) For the purification of all sins one should going to a forest or on the bank of a river recite the most sacred Gayatri the mother of the Vedas (210) Bathing there suppressing the vital airs restraining his speech and being purified by three Prine yanas, a twice borr person should recite the Gayairi (211) ·336 Samrarta Salihitis. Being clad in a pure cloth, seated on the ground and on a pure spot; and self-restrained, and by performing the achamaram with a pure hand, ont should begin the recitation of the Grijdiri. (212) By the recitation of the Gayatrí all the sins, both of this world and of another; are dissipated in five nights. (213) There is no purification of iniqultous deeds superior to the Gayatri. (214) By reciting the Gayatri accompanied with Aſaha- Vyahțitis and Prinlyama, a Vipra becomes freed from all sins (2.5) Living on a restricted diet and being given to the tell-being of all creatures, a Brahmacharin, by the recitation of one-hundred thousand Gáyatri, becomes freed from all sins (216) By officiating as a priest for him for hom no priestly service should be rendered, by taking borled rice of a censurable wight, one, by recating one thousand and eight Gayatri, becorties freed [from sins). (217) As a snake throns off its slough, so a foremost of the twice-born, who daily studies the Gayatri, becomes freed (from his sins) in a month (218) A Vipra.—1 ho being restrained and purified, always tecites the Giyatrí, goes, becoming like air and assum: ing the astral body, to the most excellent station. (219) A twice-born person should daily recite mentally the seven Vyahritis, accompanied with Pranava; and the Gayatri, accompanied with S'irasa Jlantram (220) The suppression of one's own vital airs constitutes the regulation of the Prándydma Being sell-restrain. ed, one should perform the Prandydnia thrice every day (221) :

·Śanuarta Samhita
357
+
Three Prindymas being practised any sin, that is
committed by the mind, word or the body, is forthweh
destroyed (222)
He-ho reads the Rig l'edu the Yajush with its
brunches, and the Sintans with their esoteric meanings,
becomes freed from all sins (223)
By reciting the Pivamını Sukta, the entire Purusha.
Sukta, and the Pitri Mantram (recited by] Madhu
clichhandas one hecomes freed from all sins (224)
By reciting the Bruhrrano andala (of the Rig
l'eda), Vrhut Kuthu mentioned in the Rudra Sulia,
Vainadera Tantram and the Vsihat Jantu one be
comes frced from all sins (225)
By performing the Chandrayana the huglest pun
ficatory measure for all sans one attains to purification
and the most excellent station (226
Thus mont sacred Dharma Sastra (Rollous In.
stitute) was described by Samvarta By studying it, 7
Brahmana attains to the eternal abode of Brahms (227)
UT EVD

·TABLE OF CONTENTS. [Katydyana Samhita} Slots Pace 359 359 ვნე 9-18 11-18 14 360 350 302 363 364 30$ 7-14 1-12 366 9-15 SO9JECT Formation of Sacred Ti read Use of fingers and lands in the performance of a relig ous r le Regulat on about Gayatri TIe adorat on of the Matris Ile placing of theksa Regulat ons about a Sraddla Joterd cted acts and regulat ons about rites Mantrams and Rules of Paryana S raddla Regulations about Sraddha Performance of Sraddha at the beg nn ng of otler uites Rules about a younger brother s superseding helder The Deposit of the Sacred Fre Descr pr on of various sacrific al implements Descr pt on of sacr fic al implements offerings and fuels Descript on of Homas and their regulations Regulations about batting 11e Sandhya adorations Oblat ons to the var ous Det es Ile five great sacrifices The offering of Val se Bral na Yaj a a d the fruit of Vedic study Regulatio about gifts Descr pi on ol sac fic al implements Nyanda and other ites Classes of S raddi as implertients and offer! gs of a Sraddha Va ous classes of Relgous rites and regu lat ons about Home 368 36) 370 124 370 3741 376 37$ 384 1-17 . 1-14 1-9 116 17--21 389 385 386 387 383 338 397 I-25 1-24 395 ·11 CONTENTS Slokas Page. 3gs 399 00 400 13-10 1-S 1-10 1O 1-14 1-16 102 40+ 405 407 407 Subject Adoration of the Sacred rire Duties of a wile Rules of Homa Adoration al d use of the Sacred Fire Rules of cremation Consolation offered by relatives Further regulation about cremation Offernigs rites etc, for a dead person 1e various Mantrams Preparation of Charu The t me for a cow and Horse Sacrifice Various other rites Anvalaryya Ksl pra Homa and oblation Pena ice for offerli bunes salt etc Rules of Roma Defit it on ol Alanava, Cnah Danda Presents Upakarman rite Various monthly rites Description of sacrificial animal Diler offert us +12 413 $ 5-6 7-IO 414 415 415 415 410 417 419 40 1421 119 S19

·KA'TYA'YANA-SAMHITA',
CHAPTER I
THEREUPON like unto a lamp (lighting up all objects
in darkness), I shall fully point out the Regulation of
all the rites mentioned, but not made clear, by Gobhila,
as also of other [religious] works (1)
Three circles of thread should be formed upwards;
and three circles downwards thus & sacred thread
becomes of three circles then one knot should be
made (2)
That which hanging on the spinal chord and the
navet reaches the waist, -such a sacrificial thread should
be beld (ie, worn), and not one longer or Jolter
than it (3)
One must always put on the sacred thread and bind
the tult of hair on the crown what one does without
having the sacred thread on or without binding the tuft
of hair on the crown 15 equal to an act not done (4)
Drinking water thrice one should, therewith, sprinkle
the mouth twice, then [one should) sprinkle with water
the following places —the face nose, eyes, ears, navel,
brcast, head and the ankles (s)
Closing the three fingers, one should touch one's
face, with the thumb and the forefinger, one should
touch one's nose, with the thumb and the namcless
finger, the eyes and the ears (should be touched] again
and again (6)
5

·360 Kátságana Samhita With the smallest finger and the thumb [one should touch] the navel and the breast with the palm with all the fingers the head, aud afterwards one should touch the arms with the tips (of all the fingers) (7) Where instructions about a religious rite have been delnered to a person engaged in performing them but no limb has been mentioned there the right hand should be known as the one] competent for performing the site (8) Where there is no rule about the quarter in the perſormance of the recitation of the Gayatri and the Homa Arndr (erst) Soumi (south east) and Aparágitá (north east) --these three directions have been spoken (as the fittest) (9) Where there is no such regulation (that one should perform 1 rite] either standing sitting or bending the forepart of the body one should do it by sitting and not by bending the forepart of the body nor by standinn (10) Gouri Padma Schí Vedhi Sávitrí Vijaya Jará, Déva eni Siadhí Sváhá Dhriti Pushtı Tushti uth Atmadirati -these Motris are the mothers of the Lokas for performing ? Pred dhe rite (on the occasion of n marsiyee etu ) these fourteen added hy Ganés 1, should be adored 11-12) In all rel 10 S rites the 11this with the leader of the Gun(Ganés ? should be adored with care Thes bein adored make the performer] northy of adoration (13) Having drown (gures on white images cinvas and dried paddy (thes should be adored) with separate Na dins (articles of worshipi (14) With clarifed butter one should make seven or fire ·K'dt; iyana Sam kita 361 currents on the wall, neither very low not very high, as Vasıdhírás (15) Then being self controlled having recited thero Jongevits giving Mantrems, for the purpose of Santi (peaceful completion of the rite) one should reverentially ondertake a S'raddha for six departed Manes (16) Without offering ablations to the departed Manca at a Sraddha, one should not perform a Vedic nite. even there the Alatris should be adored first with care (17) The full complement of regulations, spoken of by Vasishtba, should be observed here without fish or meat, I shall, hereafter, describe what difference is there (18) CHAPTER 11 HAVING made an even number of Brahmanas invited In the morning, to tahe their seats on both the sides. one should, with an evenly extended palm, offer them Kus'a (1) The Kus us for a sacrifice should be of a green colour those for rakayajña yellow those for Pitsis should be with roots and those for Vis'rad' is should be of a variegated colour (2) Green Kus as with leaves dried plain, shorn of any defect, and of the measure of a cubit (16, the distanco from the elbow to the end of the closed fist), should be spread (with the Potps Tortha) (3) When the Kusus that are sprend for offering funeral ches, and those [spread] for offering water, are held while passing urine or ptcreta, they should be thrown nay so it is laid down (in the Smpute] (4) ·362 Kdtyázana Samhita While performing a nte for the Deitios, one should always lay down the right hnee (on the ground), and one should lay down the left hnee, while performing a rite for the departed Manes (5) The right knee should never be laid los (in a Vriddhi Straddha), in it, one should always serve the Patris reverentially lihe unto the Divinities (6) Having made them (16, the Brihmanas) sit on the Kus'a ollend to the Patris according to the following regulation, and having recited their family and name, one should offer Arghy a to the deceased ancestors (7) In it, no Apasażya (going round ? person, so as to keep the right side towards him] should be done, no Petro-Tirtha is wished for the filling up of the vessels should be made with the Darva Tortha (water) (8) Having made [amongst] all the pairs (of Brahmanás,] the younger place his hand on that of the elder, and their Pavitras being placed in the foreparts of their palms Arghya should be given in it, (the Arghya] should not be given separately (9) A Pavitra in each and every place should be made of Kus & reeds having tips and two rows of leaves and no leaves in the middle part and should be of the size of the span of the thumb and the forefinger (10) This is the mark described of Pinjal: this is also necessary for cleaning clarified butter (11) Some say that a Rus a Piñjali should be made of dried or withered blossoms or of fresh raw blossoms (12) The recitation of the Pitri Mantram the touching of the heart the seeing of degraded persons passing wind excessive laughter spealing an untruth the touching of a cat or of a mouse, speaking harshly and the rise of anger —any of these portends taking place ·Katyayana Samhald 363 one should touch while performing a religious rite water (13–14) CHAPTER III To perform no rite to do that which is enjoined for another branch and thirdly to perform improper rites are the three classes of Akryds (interdicted acts) mentioned by the learned for those who perform religious rites (1) Frutless becomes the operation of that stupid wight who renouncing the protection of his own branch wishes to follow that of another (2) That which has not been mentioned in one s own branch of the Veda ) but what has been mentioned in another branch as not colliding (with one's own regulation) should be performed by the learned like Agnihotra and other rites (3) If a person after being engaged in a religious rite commits an improper act out of ignorance he should thereupon complete the same beginning from the part where the irregularity has taken place (4) If he happens to know after the completion of a rite) that an irregularity has been committed by hım he should perform it agan no re performance of all the rites [is allowed) (5) When any irregulanty takes place in a prominent religious rite it should again be performed with all its parts; but if any irregularity takes place in any of its parts neither it nor the (principal site should be per formed again (6) ·364 Kát, ayana Samhita [In a Párvana-S'raddha] the recitation of the Afadhuváta-Mantrant thrice after the Gayatri is lard down for those who wish to ſeed (the Bráhmanás), but (the A'bhyudayıla Sraddha) is dus orced from the Madhu Mantram (7) In it, one should never recite a Alantran describing the greatness of the Pitsis, but the recitation of any other auspicious Soma , Sáma-, Atantrant should not be omitted (8) [In 2 Parvana Sraddha, the Brahmanás} being grati. fied [with food) boiled rice, near the residue, should be scattered like sesame or barley [in an d'bhyudayıka] the opposite procedure should be adopted (9) [In an A'bhyudayıka) the question —"Susanpannam' (is it well done?), should be put instead of, · Triptan stha" (are you gratified?), when they say that "at is well done," one should dedicate the last portion of the food (10) Having invohed [the spirit of one's father] at the base of the Kus'å reeds having their tops directed towards the east, one should pour water from the vessel at the root with the Plantram —"Avanénikshra" (11) At the middle and the topmost parts (one should invoke] the second and the third [degrees of Manes, a e, one's grandfather, and great grandfather), on the left side, (one should invoke) [the three grades of departed Manes,] such as, the maternal grandfather, etc (12) Haying taken up the boiled rice from all (the collections), mixed it with curry, barley, jujube and curd, been seated faring the east, and offered funeral cakes of the size of Bel fruits like unto the offering of water, one should again sprinbic the Darbba-grass with the water, washing the vessel (13-14) ·1 Kutyusana Samhita 305 CHAPTER IV In a Sraddha-operation, gradual {advancement of the giver is effected) by the gradual offering of funeral cakes [from bottom upwards), and gradual degradation [1$ effected by offering the same] at the top downa wards. (1) Therefore in all the S'raddhas, principal and minor, one should offer small Pindis at the bottom, middle, and the top [of the Kus & reeds) (2} Then one should dedicate scents and other [articles) silently and then make the twice bors persons perform the Achamanan, in other place4, 16, in other S'r ddhas) this procedure, without barley, should be observed (3) [Funeral cakes should be offered in a lowland, in the south, the offerer should sit] facing the south; the Darbho-grass (should be scattered) with their tops directed towards the south, this is the regulation 11 other (Sraddhas! (4) [With the slantram-] Suprokshitamistu" (It is sprinkled well), one should sprichie with water the ground lying before (the Brálmanás) (with the Alantram,-) S'ivá A'pah santu' (may water become auspicious), one should pour water into the hands of a couple of Brahmnanás] (5) (With the lantran— 'Soumanasyamastu" (be of delighted mind), one should, hereafter, offer flowers; and with,-- " Akshatarcharishtarichastu" (may fried paddy remove ills), one should offer Irred paddy (6) Akshayyodakadán (gift of inexhaustible water) should be made like that of Arghya, one should daily do it with the sixth infection, and never with the fourth (7) In (the offering of] Arghya, of inexhaustible nater, of Penda, in sprinkling water on the Darbha-grass at a 47 ·365 Katyayana Sashhita. Sraddha-ceremony, and in reciting'the Swadha (at the termination of the rite), no regular order needs be maintained. (8) Replies being given by the leading twice-born in aļl the prayers, one, reciting the Alantram, for placing a vessel on the back with the face upwards, i e., "Urijant Vahantik,") should sprinkle water on the Pindas strewn with Pavitra. (9) Then the pairs of Bráhmanás should be made to recite " Swasti" (peace be unto you). Then joining the tops of both the thumbs and saluting the Vipra standing at the head, one should then follow him. (10) The entire course of S'raddha.rules has thus been briefly described by me, they who know them never make mistakes in S'rdddha-sites. (11) He, who knows the sum-total of this mysterious science told by Vas'ıshtira, hnoirs the S'ruddha-[rules] and not any one else (12) 1 CHAPIER V. In all those rites, which, once commenced, are to be performed respectfully, the adoration of the Matris and the celebration of the (A' bhyudayika-) Sraddha should not be done, on every occasion, by the performer of the rite (1) In depositing the Sacred Fire, in the tivo Horas (morning and evening), in the Vais'wadéva-[adoration) in the Valo.rite, in a half-monthly sacrifice, in that performed on the Full Moon day, and in a new sacrifice, the Icarned sages, informed of rituals relating to sacrifićes, hold, that one Sraddha should be perforaed and not separately. (9-3) ·Alysj ane Sasthold 367 In an Ashtaka (Homa) in a Sraddha [for the departed Manes), in a Sosh, antı (Homal in Fatakarma (a ceremony consequent on a birth) and in a rite to be performed on the return of a person from a foreign country no (A bhywdaytka }S raddha should be per formed (4) In all the rites beminn ng vith the marriage and ending with the Garbhadha za which we have heard of it is only in a marriave that one should perform this Stråddha and not at the beginning of every nite (5) For Nishkrananı (the rite of bringing out a child to the public in the fourth month) and for that of entering into a house there is one Sraddha in the night fall In a religious ceremony performed for the attainment of religious prosperity one should not perform 1 Sraddha in the beginning (6) In all the six rites such as the app! cation of plough one should perform [the Sraddha) separately And at the recurrence of every such one should perform one (Sraddha) but not in the beginning (7) There is no [performance of] Sraddha at the rites that are performed for the well being of big animals at the appearance of a solar d sc and for that of smaller animals at the appearance of a lunar disc (8) It should not be performed in the end in rites for the croched pos tions of the planets and 10 rites, I ke (the administration of] poison for being bitten [by a snake) and in the treatment of worm bite (9) While performing a number of rites the Matris should be adored once and a Sraddha si ould be per formed once at the beginning and not separately in [all the rites) (10) etc ·3GS K’útjájana Samhita Whenever a Sraddha tahes place, there the A1&lris [should be adored] This has been spoken of [by me) as a side issue The main point I would (now proceed to] describe truthfully (11) CHAPTFR VI to the eldest brother has deposited the Sacred Fire, then onc should deposit the same being subject to the time of depositing and the person who has engendered the Fire (1) He, who takes a wife or deposits the Sacred Fire before his eldest brother is known as Parızéttá And the brother born before is known as Panzıttı (2) Both the Partvitti and Parız étta go to hell Even if they have performed a penance, they partake of the fruits of Padona (3) If superseding (the eldest and other] brothers,--living in foreign countries having ne generative power, having one testes, not born of the same mother, addicted to public women, outcasted (and those who are] acting. lihe S udrás, suffering from a serious disease, innert, dumb, blind deal, hunch bzuled duarf, lepers, greatly aged, widowers, given to agriculture servants of the hing given to the multiplication of wealth and doing hatet er they like divorced from the family, insane and thieves,-a younger brother marries or deposits the Sacred Fire he commits no sin (4-6) Even when hasty one should, wait, at least for three years [for a senior brother ) »ho multiplies his wealth by usury, who serves the hing, who cultivates the land and holnes in a foreign country (7) ·Kutyáyana Sankta Збg When one hears of no news [of 1 sentor brother) living in a foreign country, one should do it after (waiting for] a year, if he returns again, the younger brother! should perform a part of a penance for purification (8) In a Larshmana rite (1 e a rite beginning with Parisamuhana ie, sprinkling water round the Sacra. ficial Fire to Panshéka (2€ pouring iter), one should draw fines with Kus'a (around the Fire, leaving off seven fingers (on each side] (of the following lines] twelve fingers form the measure of the line that is. directed towards the east the measurement of another line touching its base and running towards the north, is twenty-one fingers, the remaining lines attached to the one running towards the north, are of the measurement of a thumb (9--10) If the rate of measurement and the person to do it, are not mentioned the sacrificer should make the measurement This is the conclusion of the learned (11) One should deposit the Sacred Fire, and it is highly spoken of by all Sacrificial fuels should be collected by one willingly for kindling that Fire (12) He, to whom a maiden has been given by one by words, should collect the last sacrificral fuels for depositing the Sacred Fire otherwise not (13) If in an unmarried state that maden dies, he should not be guilty of the breach of vow By that Fire, he may marry another marden (14) If after soliciting he does not get a maiden, he should consign that Fire unto himself and forthwith adopt the next order (15) ·370 k'átyáyana Sathild. CHAPTER VIl. It is said that Aranzi and the Uttara-Aranı (ie, the upper part) should be made of the branches spreading towards the east or north or upirards of an As'waltha, grown in an extensive ground and having a S'amí-tree attached to its root It is preferable that Chatra and Ovilit should be made of the strongest parts of the wood (1-2) The [tree,) the root of which is attached to a S'ami, is called S'amigarbha, in the absence of a S'amigarbha, one should specdily create Fire from [one which is not so] (3) A length of twenty-four thumbs, a breadth of six thumbs, and a height of four, have been described as the size of the Aranis (4) A Pramantha is to be of eight fingers (in size]; a Chatran, ten fingers, and an Ovili, twelve fingers, These are churning instruments (5) Where instruction is given about the measurement of the thumb, there one should always take measurements with its bigger knot. (6) A Nitra (the string of a churning stick) should be made with three circles of the down of a con's tail mixed with hemp fibres of the size of a pure Vyama (a measure of length equal to the space between the tips of the fingers of either hand when the arms are extended); by it, the Fire should be churned (7) The head, the eyes, the cars, the face, and the shoulders, these five limbs of the Arant should be of A piece of wood of the S'amí tree osed for kiadkog the Sacred Fire by attrition, the fire producing wooden shick Sacnficial implements ·3-72 Kátz ágona Samb He should then place the Onlt, fired to a pin attached to the base of the Chaira (on the Aran) turning its top towards the north, then being self restrained and in a state of purity he should, hold the Yantra with all his strength, so that it may not more (3) His unes, putting on nen raiments, should put three folds of string around the Chatran and first of all, churn the Arani, so that Tire might drop in the cast (4) The rite of placing the Sacred Fire should not be performed by the twice born if they have not even one wife, all the rites that are done in that state] hnos, as being not done at all (5) Vany wives of the same caste and of other castes existing, the rite of churning for producing the Fire, should be done by the chaste wases of the same caste, on account of the superiority of birth (6) or tlieni, one very capable or any one of them, [or, in her absence] any one of the wedded wives belonging to other castes] should carefully churn the Pre (7) In it, one should not employ a Sudra wife, or one Tho tries to injure her husband or is jealous of him, or one who does not perform religious observances, or one who lives with other men (8) 'Having made Lakshmana for the Fire ] born, placed it lighted it, and put sacrificial fuels into it, he should mahe Brahima seated (9) Then offering the libation effecting the completion of the rite with all the Mantrams, and at the end of the sacrifice. --for the well being of the house, (the sacrificer), should present unto a Brahmana tuo pieces of raiment and a cow (10) .

·Kliyayana Samhita 373 Where there is no instruction about the fitonta vessel Fruva (sacrificial ladle) is mentioned in the Soritt {as the vessel for pouring] liquid substances in minor rites the palm is used as the vessel] with Sruche also, a Homa is performed (11) It is sard in the Smritt that a Srava should be made of hhadira or Palás a wood and be of the size of two vitasti (a measure of length equal to twelve angular or fingers) a Srucha should be of the length of an arm, and the handle should be round (12) The forepart of a Srava should be like a nose thore should be two hoics (on the two sides of thic circum ference of two Fingers (each) the hole [in the] Sruva should be like that of a Sard (an carthen tray hke vessel), one should make it on a nirodha method and six fingers deep (13) Their cleaning should be done by a person wishing to perform Nome with Kes d grass facing the cast when dipped in clarified butter, they should be washed with hot water (14) (One should place the articles) near the Fire either in the cast side facing the cast or in the north side facing the north, he should collect all the articles which should be used in the Home ] (15) When no article for offering into Fire is mentioned, clarified butter is sanctioned for the Hama rites (and vThco antram or Deity is not mentioned ) the conclusion is that Prozápatya Mantram (Vzahsıti) and Prazdpate (should be recited and adored] (16) One should never take fuels which are stouter than the thumb those shorn of bark those baving OIDES, and those having clefts (should not be used] (17) Those. Deasulos tute tbin. & Puk, best ·394" Kitpisara Samhita measuring less than a Pridés'a, tliose laying branches, those not completely made (ie, having leaves), and ibose having no strength (ie, useless ones), aliould never be used m Homa bv Olle coniersant (with rituala) (18) The measurement of a sacrificial fuel is described to be a couple of Prades's (the spin of the thumb and the foretrager), in all rites, such should be the sacrificial fuels (19) The learned say that there are eighteen kinds of sacrificial ſucls, but in the Half Monthly S'ziddhas, in that performed on the Full Moon Day, and in other similar rites, twenty fuels (are used] (20) Before and after a Homa, one should, without (re. crting) a Tai tram or without [naming) a Deity, throwy the Samid (a kind of tree), for it grows for generating the Fire (25) The preceptors have recorded in the Smytí that the sacrificial fuels: in a Homa performed with clarificate bufter, are for creating the Fire I shall now clearly describe wh re this should not be done (22) It is laid down that no sacrificial fuel [should be used) in the rites called Ingaroma, Samıllartra, [and] Soshyanti, in all those and other] simular rites Where no such mention is made (such as the Varsiadira, etc,), in a Homi performed for averting the calamity of breaking a limb, in a Watery-Homa, and in all the rites where oblations of Soma-Juice (are offered] (23-24) V CHAPTER 1X. [In the evening) when the Sun is at a distance of thirtysix fingers before reaching the Setting Hill and (in the ·Xityáyana Samhita 375 morning) after seeing the solar rays, one should generale the Sacred Fire (1) The Homa regulation of those who wish to perform Homa at the rising of the Sun does not become pro fane till the Sun does not rise a band above the Rising Hill (2) As long as the Stars are not completely visible in the sky and the cr mson ravs do not disappear (from the firmament] one my perłorm the Evening Home (3) When the Sun disappears under dust, snow, or clouds, or behind a tree one niay offer oblations to the Sandhya, ones religious observance would not be stopped thereby (4) In a shipra Homa, a twice born person should merther perform the Partsamutanar (sprinkling water around the Sacrificial Fire, nor should he recite the Virupaksha Mantram, he shuuld also avoid tlic Prapadx (the Mantran beginning with Tapas'cha, Tejas cha, etc ) (5) In everv tite, one should perform the Pary yukshanam (sprinkling water) with the Alantram -- aduthuvita and sing th- Vama devya thrice, at the end (6) The seeing of the Moon as mentioned, should be dane in riter where no Hema is to be perform the Vamadevya should be sung in the end (when) a number of rites [is performed in a day) 7 he Vas zadeve rite should take place] after the P'al site (7) In those rites in which (Kres a reeds) are [already] scattered on the ground at the end no [more] scattering should take place For successfully performing (no tite, one should leave off the circumference (8) In all oblations in sacrifice not one of these three, or spreading the Kus & outside, sprinbling water into the 1 ·376 Kátrayana Santsitd. i Sacrificial Fire, the resitation of the Vámadtvya, should be done (9) It is said in the Smriti that in the matter of Havishya (vegetable diet), barley is superior; and next to it, is the Vrihi (a kind of corn); one must avoid the Alåsha (corn), the Kodraza (corn), and the white sesame, even if nothing is available. (10) When any oblation is offered with a hand, the twelve knots should be filled; when by a belmetal vessel, the Sruta should be filled with offerings]; clarified butter should be offered with the Daiva.Tirtha into the Fire having embers and flames (11) A man, who throws offerings into a Fire that has no embers or flames, becomes of weak digestion, suffers from dysentry and is born as a poor man. (12) Hc, who seeks freedom from diseases, long life and great prosperity, should perform Homa with a Fire set with sacrificial fuels, and never with that into which no sacrificial ſuels have been given. (13) Wher prepared to offer oblations, one should not kindle the Fire with the Hasta, S'úrpa, or the Vajre (sacrificial implement), or with wood; he may do it by a fan. (14) The Fire is to be kindled by the air of the mouth, for it originates from the Mantram uttered by the mouth; that Fire should not be kindled by the mouth [is an injunction] applied to the Loukika.(ordioary) Fire. (15) CHAPTER X. Ir not suffering from any discase, one should daily, after washing the teeth, bathe in the morning, in rivers, etc., ·Hatytjana Sethitat 317 as in the day-time, when bathing in the house, ono should recite the Alantram (1) The wood for cleaning the teeth, as spoken of by Nárada and others should be cut measuring eight fingers ard contain bark With its tip, one should rub the teeth (2) Rising up, washing the eyes becoming pure and self. restrained and reciting the Mantram, one should rub the teeth with a wood (3) (The Afantram is - O tree, give us long life, strength, fane, energy children, cattle, wealth, knowledge of the Vedas discriminative knowledge and genius" (4) In two months, beginning with S'rarana, all the rivers get their menstrual courses [No one) should bathe in them, excluding the rivers which go to an ocean (5) The watery expanses,] the courses of which do not go beyond eight Kros ds (16 miles), are not worthy of the name of a river they are described as pools (6) [In offering water) in an Upakarman (a ceremony performed before commencing to read the Vedas after the monsoon), in a note of dedication, in a bathing after a death and at the solar or lunar eclipse, the Rajada mor menstruation ) impurity exists no longer (7) When the Brahmavádıns go out for bathing in an Upakarman, or in a dedication rite, all the Védás, the Chhandas, the Celestials headed by Brahma, the deported Manes Marichi and other Rishts, gratified and seeking water, follow them in their bodily forme (8--9) Where these all appear, the sins of murder, etc, are, forsooth, dissipated what to speak of the impurity of a river? (10) When the Rishis bathe and when a person, situate in 5 ·378 Xilyjana Strihits their midse has his body sprinkled sith (their) scattering drops of water, tri he be] ? Brilman, he comes bu learning and other desired for objects (2nd :f} a niiden, she comes by a becoming bridegroom, and he, forsooth, attains to sell being in the next world (11-12) The Anirddas aha* dcparted Vanes, who are of the forin of Rikshosis cat all the iroure offerings, water, etc presented in a rair carthen vessel by a person in 7 state of impurity (131 During solar and lunar eclipses all the waters, that cxis on earth and even that in a well become like that of the Ganges (1.4) CHAPTER VI HERCAFTER I shall describe the regulations relating to thie Sirdhy a adorations since it is mentioned in the Smrits, that a Vipro who does not perform the Sandhya, is not entitled to perform i religious rite (1) Having tahen up Kus & reeds in the left hand one should perform the rite of Ichimanan short Kus as are the most distinguished while offering insor? ion and the long ones shall form the bed or layer (2) The Darbhas are spoken of as being holy therefore, in a Sandhya rite the left hand should be made to hold them and the right one sliould hold thic Pa itra (tuo blades of Kus i grass used at sacrifices in purſving and sprinkling the ghee (3 One should protect ones oun self by sprinkling water The departed Vanes with a ten days from the day of death att called Anorddas gho Prias ·Katya, ang Sashita 379 on all sides, and sprinkle one's own head by drops of water with the Kus'a (4) The Pranata, Bhirohutah, Suai Gáyatri [forming the third), the three Mantrams, -"A pohishta, etc,'" [forming) the fourth, are the tantrans) for the Mirjanam (sprinkling the head with water) (5) The three eternal Ilahávyahritis, Bhút, etc, Mahal, Fanal, Trpah, Satya the Gayatri A pojyotivasomritati, Brahma Bhurbhuval Swan, (forming] the first part of the Gdyatri-at the beginning of all these Jlantrams and at the end of the first part of the Gayatri, one should recite the Pranava 6-7) Having restrained the vital airs, one should recite thrice these ten and seven Vyskritis Gayatri, Gayatrí. S'rrah (first part) and the Pranava This process 19 called the Prundyima (8) Taling water in his palm, putting the nose into it, and suppressing the breath or not, one should recite once or thrice the Aghamarshana-Sukta (9) Standing up, one should throw water vith joined palms towards the Sun (reciting) the three Mantrams (Pranava, three Vidhritis and the Gáyatrí), then ith the tivo Ru* Mantrams - Udutyam," and Chitran Dévinám, etc, one should perform the rite of Süryopasthanan (apprurance of the Sun) (10) The sages say that Surgopasthanam should be per. formed at the tno Sandhyu adorations, if one wishes to do it during the noon, one should recite, in addition to it, the Aſantram," Vibhrát" (11) With the heels not touching the heels, or with one foot touching the earth, or with that foot up raised, or with joined palms, or with up-rarsed arms.-one should perlorm thla rite (19) ·38. Kábyáyana Sasthold In whatever part there is greater distress and trouble, there is greater well being, so say the learned for, well. being proceeds from hardship (13) According to one's own might, one should perform the first Sandhya before the rising of the Sun, the middle one in the noon, and the third, in the evening, before the Stars become visible but at every Sandhyd, one should recite the three Riks (Pranara, the three Vyahritis and the Gayatrı) (14) This is spoken of as the threefold Sandhyd wherein exists the dignity of a Brahmana He is not called a Brahmana who has no reverence for it (15) As serponts cannot approach Garuda, so imperfection cannot approach him who fears the non performance of the Sandhyd and who is always given to bathing (16) According to one s own might one should, from the very beginning, recite the Veda (Atantrams) daily If one cannot recite all the Vedic Mantrams, one should invoke the presence of Rudra in the end (17) CHAPTER XII. THEREUPON reciting in the beginning "011," and "Tar. payamı Namah' (I offer oblation) one should, with water and sesame, offer oblations to the Deities and the departed Manes (1) Brahma, Vishnu, Rudra Prajapatı, the Védás, the Divinities, the Chhandas, the Rishis the Ancient Preceptors, the Gandharvás, the other tribes utiferior to the Gandharvás, the incarnate months and years the female Divinities, the group of Apsarás, the followers of the Divinities, the Nágás, the Occans, the Mountains, the ·Kttyayana Sasthiti. Rayers, Deified men, other men, Yakshas, the Rákshasás, the Supernas (the feathery tribes), the Pis'achás, the carth, herbs, animals, trees, the four troups of spirits, unto these, ---one should offer oblations being invested with the sacred thread Yama, the emissaries of Yama, the Fire, the bearers of sacrificial offerings, Soma, Yama, Aryyamá, Agnishwatta, Somapa and Varha shadas, these Patris, unto each of them, one should bffer water every time The three degrees of ancestors, on the patet nal side the three degrees of ancestors on the maternal side, unto each of these ancestors,-994 should offer water thrice Unto the eldest brother, the father in law, the ternal uncle, the maternal uncle, and unto others of the parental families, one should offer handfuls of water saying "I gratify, with this last håndful of water, all those who are desirous of receiving tvater from me" The Slokas (relating to this rite arc mentioned] below (2) As one, stricken by the solar rays in autumn, wishes for a shade, as one thirsty, for water, as one hungry, for food, as a child, for the mother, and a mother, for the child, as a woman, for a man, and a man for a woman,-so all elemental crcations, movable and im. movable, desire for water from a Vipra ,lor he does good uuto all (3-4) 'Therefore, he should every day offer watery oblations; by not doing so, he is visited with a great sin, and by. doing it, le maintans the entire universe (3) For the shortness of the time for Home and for the complexity of the site of bathing, one should not take prolonged bath in the morning, the non performance of Hama is a ceasu --LIV.iet 49 ·332 Kátyáyar a Sambila CHAPTER XIII The regulation of the five great Sacrifices is spoken of, the constant performance of wbich enables a Vipra to attain to eternal residence (1) One should know, as great Sacrifices, those tliat are performed successively for the Deities the Spirits, the departed Manes, for Brahmá and for mankind (2) To deliver religious instructions is the Brahmajajia, to offer y atery oblations is the Patriyagila , to offer obla. tions of clarified butter to the fire is the Dévay agila to offer Valıs (offerings) is the Bhutayajña, and to treat guests is the Nrıyajia (3) A S'raddha or the offering of Valıs to the Patris, is (also called] Putriyanna what is called the recita tion of the S ruti, is also designated as Brahmayagña (4) This (ie, the Brahmayana in the shape of the recitatation of the Sruti) should be performed after the Tarpanam (the offerings of water) the next (te, the Brahmayajna in the form of delivering religious instructrong ) should be performed after the Morning Homa and [that in the shape of singing the Vamadivya should be performed) at the termination of the Vaias uade a rite, fit should not be performed) at any other time except at thcsc thirce (periods) (5) If there is no other cater or (sufficient) catable, one, for the attainment of success in a Patriyajfiad should feed at least one Brahmanı There is no Daiva paksha (divinc fortnights in it (6) Taking up a little quantity of boiled ricc, 1 twice born person should crery day according to his might and with duc order offer it unto the departed Manes and human beings (7) ·Katyayana Samhita 383 one is in Having said, "Patrıbhya idam" (se, this is for the departed Manes), he should recite " Swadha" (there. after), saying - Manushyebhya idam" (ic, this is for men) he should recite “Hanta And he should accordingly offer water (8) Two meals a day have been prescribed by the Sages for the Brahmanás living on this mortal earth the day time, and the other in the night within a Prhara (a period roughly reckoned at three hours) and a half (9) Even when fasting one should daily perform the Vais'wadéva and the Vali rites, both in the evening and morning, otherwise, he will be affected by sin (10) " Amushmar Namal' (salutation unto such a person) --such as the regulation lard down for the Pale offerings, Since for offering a Valt, one should only make a saluta tion (11) "Swáhá," " Vashat" and "Namak"--[these three] are for the Celestials " Swadlia' is for the departed Nanes and “ Hanta" is for mankind (12) Therefore one should daily make offerings to the Patris by reciting "Swatha' Some say the word “Namah may be added to it But Goutama (says) - (13) If the Valis are kept in one place in a compact form attached to each other they do not become sullied even when touched by a huge cat, such is from the cudence of the Sruti (14) not so ·384 Katyayana Sanità. CHAPIER XIV. Now about the placing of Valis (offerings of food). Like funeral cakes in a Vșiddhi S'råddha, one should place, one after another, four Valıs for the earth, the air, the Vis'wadévás and the Prajapati; on their left side, those for water, herbs, trees, sky and Káma (desire) [should be placed); on their left, those for men, Indra, Vásuki and Brahmá, on the right side of all those, for the Patris (should be placed] These fourteen [should be placed] every day There are Kamya-Valıs, such as, the A's'asya, etc Both the sides of all should be sprink. led with water. The residue should be known as a Pinda (1) The Homa., and Vali-, rites are not the ordinary Kámyas (se, rites performed with a particular end). It is specially said that the daily Homa., and Valt-, rites should be performed first (2) They may be performed after the Kamya-rites, but never in the middle; for another rite must not be undertaken, while one is being performed (3) Homia for the Fire and others, that spoken of by Goutama, S'akala-Homa with Valt rites, are for him who has deposited the Sacred Fire (4) Touching water, looking at the Sun and with joined palms, one, before the recitation of the Vámadedya, should pray for the multiplication of wealth, freedom from disease, longevity, lordly powers, intellect, patience, auspiciousness, courage, energy, cattle, strength, the knowledge of the Védás, the dignity of a Brahmana, good luch, success in business, headship of the lanuly and excellent mastery (Ie should say:-) "O tlou the witness of all grant us all these, may we not be storit of wealth" (5-1) ·Kitsårand Sankeid 189 There is no Sacrifice superior to a Brahmayata; there is no gift superior to that of the Vedas, all other gifts and all other Sacrifices bare fimited (fruits), but no one has seen the cod of these (8) By reading the Rit daily, one gratifies the Celestiah with streams of honey and milk, by reading the Yajusk daily, [one gratifies them) with streams of clarified butter and ambrosia (9) By reading the Saman daily, [onc gratifies them) with streams of Sema juice and clarified butter, and by reading the Atharvan of Angirash, with streams of sacrifices (10) By reading the principal and minor aphorisms, the Purands and Itthásás (Histories) daily, one gratifior them with streams of "meat, thickened milk, oudans (barley cakes) and honey (11) By reading daily, according to one's might, any of all these scriptures, headed by the Rik, one gratifies the departed Manes with streams of honey and clarified butter (32) They, being gratified, gratify him (the performher) Whether alive or dead He may range at will in all the celestral habitations (13) No great sin affects him, and he becomes the sanc. tuber of the row With the perusal of the regulations of a sacrifice, one reaps the fruits of that sacrificc (14) He comes by the fruits of the threefold gift of carth filled with riches * (15) - Bratmayajwa means bert the read ago the Vedas & frak. damnans the deliverance greks of Vede instruikens, ·386 Káty izana Samhita CHAPTER V WHATEVER sacrificial present is mentioned in a rite, it must be given to Brahmá after the termination there. of If it is not mentioned, the vessel full of offerings would go (ta Brahmá] (1) Wath what gives complete gratification to many enters but not with a lesser quantity one should make a vessel filled This is the settled regulation (2) 18 any other person performs the rite {for the sacrifice) that Hotå sacrificial priest) should take half of the sacrificial present, (il the sacrificer) himself performs both the works of Brahmi and Hosä], he should give it to another (3) He, who wishes to make daily gifts and seeks his onn well being should never supersede the family priest the Gurk and a precepter who lives ncar (4) Having addressed the family preceptor and priest) saying —'I mahe this present unto him one should give anay ſa present) if without asking this one gives [a present] to a qualified person it yields no fruit (5) Having mentally offered the best part to these two, when they live at a distance one should give it to others This is the best regulation about a gift (6) He who by superseding a Brahmana tho dclivcrs religious instructions and lues near makes a gift is visited with the sin of theft overcoming the fruits of the same] (7) Wien an ignorant person incs near one's house and a qualified person at a distance there is no sin in superscding that ignorint sight and making a gift unto the qualified one (9) There is no (sin in) superseding Brihmını [by shunning) Vipro who r divorced from Vedic learning ·Zit Kutyáydra Sashhità While performing a Nyaficha nite (i e, reciting liar. trams for the earth by lying on the face), one should placc one's face down on the right palm, and placing the left hand on it, direct the foreparts of the two hands towards one's own self (17) Seated (on one's seat] and directing the two hands, kept in their own places and firmly placed, tokards the Fire, one should perform the Pradakshinam and Parr. simuharam (ie, the collection of Fires, scattered hither and thither, unto one place (18) There should be three fences of the size of an arm tach, stroight, having bark, no cuts, no tops In the View of onc class of men, there should be four on four sides (19) One should place to Paridhis fences on two sides of the Fire running towards the east, and one on the West, facing the north, and if another is to be placed, It should be placed in the east, facing the north (20) (as in the rites to be performed) with barley, wheat (may be used), as (in the rites to be performed) with Vrshi, S'ål (may be used) so, in the absence of proper articles their substitutes may be accepted (21) CHAPTER XVI A S'råddha in which Pindas are to be offered for the gratification for a month, is to be preferably performed on the wane of the Moon (Amavasya day), it should be performed in the third part of the day, but never towards the evening (1) When : Chaturdas't (the foutteenth day of the dark lortaight) extends over three divisions of the day ·4 Kátsájana Salihli 389 and the Amavasya lasts for a shorter period, a S'riddha should be performed on the previous day (2) What has been said [by my father Gobh:12,) "that the day on which the Moon is not seen" (ie, on sucht an Amdwusya-day a S råddha should be performed) and the (expression, on the wane of the Moon," must. be known as to mean the same * (3) The Text, —" being visible once," tefers to the Chaturdas'í day (of both the days arrive, one) should wart for the Amávnsya [but if the Amavasya does not appear at the time fit for the performance of the Sraddha in both the dass] one may perform at at the end of the Chaturdas :] + (4) The Moon disappears in the eighth patt of the Chaturdas í, and a part of it re appears in the eight part of the Amavasya according to Sastric delaverance (5) Persons, con ersant with the movements of the Moon, (ne, the Astrologers) speak of some distinction in the Amavasya of the month of Agrahagana and jaistha (6) . 12. A S raddle should be performed on an A Mid43) a day where the Moon 19 pot visible + Thest Slokas are very elliptical and requrte clocidation Gobhila sad - AS-sdoks should be performed on an Andra syd day when the Moon 1 pot visible --Katrayana sys "Askine rajani when the Moon wanes Sanction is given that a sredJha Is to be performed on the Anguasju day socceeding the Chalurdar But the Moon is visible as the four ecoth day and Gstb.la . Tent- Yadshastyoava Chandramáns dess yt'e' - the day in which the Moon at suble This Text contradicts the Teri - Aré rajan. To avoid this contradict on the subseqdent Sloka is written There is no contradiction of it meant that the Sradd should be performed imme diately atter the d sappearance of the dioon which takes place in the day previous to the Amtaji 50 ·390 Katy ſyana Saninda In these tro days 1 part of the lunar rays exists in the first Prahara but it fully disappears in the last part Astrologers say so (7) Even in tint ye? in finch one intercalary month 1s added to twelve* (the Moon) does not become risk ble by the third (part) of knowing these movements of the Moon, one should, in the last part of the vane of the Moon, ofier [oblations) 18) Sometimes in Amår asya becomes co mingled with the Chaturdas 1 Some (the Yajursedins) know it as an inferior (occasion] for the performance of a Sraddha Others (the Rihvedins) consider it the best (9) If on the next day one gets an Amár asyá increased by three Yamas (periods) a Patriyana (Sraddha) should be performed at that time (10) One slould make a fortnightly Charu on the first day of the fortnight People should do it in the first part of the day Other learned men (hold that it may be performed) when the second day of the fortnight) comes upon (the first) (11) One has no right to perform the rites for the departed Manes of his own father (while he is alive] Superseding a living person one should never make a gift Such is the Sruti (12) The purport is that in • TI s inte calary month s called Hala (pure) Masa (month) because no rel gous 7 es are performed in th s month + hc Slote is very ell pt cal and obscure the year n wh ch there is an artercalary month eren in these to months there is a decrease of more than one fourth part of the lunar Tay n the first part of the Amerasyd Or in the e ghth part of the Chaturda / one fourth port on of the lunar ray d sappears and in the seventh part of the Amedaya it d sappears fully and it reappears on the last part th reof So a Sraddhe should be performed innen dately after the d sappearance of the Moon ! the seveoth part of the Ambratyh ·Kályiyana Samhita 397 V one's father dies while his grandfather is alıyone should offer oblations for him If the grandfather dies, when the great grandfather is alive, one should offer oblations (for the both] (13) But, one those great grandfather is dead, should make three Pmdas for the father, grandfather, and the great-grandfather (14) Another Text of the Strutt is -A twice born person should offer food and water to the departed Manes superseding a living person Or his own father should offer oblations to his father (15) If one's grandfather dies after the demise of his father, the sixteen Sraddhas-including one that is performed on the eleventh day-should be celebrated by the grandson (16) But it should not be done by the grandson iſ the grandfather has got any other son Having performed the Sapında Sraddha, he should perform the six monthly ones (17) The grandson and the great grandson should not perform the purificatory rites ( the $a pindakaran- S'raddha) for the grandfather and the great grandfather,] for whom no purificatory rite has been performed One should then perform only the purificatory rite for the fatber So Rátyáyana hay said (18) One should make one's grandfather, who has attained to the condition of a Preta (deceased ancestor) or who has got over that position, forsooth, perform the purificatory rites for the father 19) One's father being killed by a Brahmana (or on being dead] when outcasted living a lile of mend: cancy, or committing a transgression, -one should offer ·392 K’éty ijana Srhitti oblations unto those to whom he (1 €, the father) used to give (20) The Sapindakaran of the mother should be performa ed [by the daughter) with the grandmother according to the regulation mentioned before if she has no son 121) Except on the day of death no separate Pindas should be offered to women since the Smriti says that they get gratification from the part of the Pindas offered to their respective husbands (22) A daughter's son should first offer the Pond to his mother secondly, to her father and thirdly, to her fathers father (23) CHAPTER \Vit A Karsu (trench) that one digs before one s front is known as the Purva (first) the one that is dug on its south is the middle one and the one that is dug on the [further] south is called the last (1) They should be made beginning with the north sest corner and ending with the south east ench at 7 distance of one and a half fingers their ends should be pointed the middle parts like barley and they should be spacious lihr a boat (2) The Sankhu (stzhe) should be made of Kadıra (nood) and decorated with silzer The measurement of ? S'aithu and Upar és a (stool), is known as tselic fingers (3) Karsus should be thickly concred with Kus'a having thrir tips directed towards the south 1956 In 1 Pitste Jagiin one should coser (a karsu) ending in the south, 1 ·Kötz ivana Samhita 393 with (Kus as having their tips directed towards the south 141 Sheet scented Tagara lowers, sandal and other pastes, and Souvira collyriuin for Palpalis, are known and epohen of (as the best in ? S'riddhal (5) Having collected all those articles which are fit [for the rite] one should without hastiness and in pure state perform the Srid the after finishing the worship of the Deities (6) Having performed the rites as mentioned by Vasishtha, beginning from the gift of a seat to the offering of the Arghya, one should offer in all the vessels, sesame and water (7) Having offered water separately and silently, one should offer sesame and water with the Alantram, scented water should be offered in order of proxi mits (8) The departed Manes of the person who offers sesame and water in an A sura vessel, do not accept food from him for fifteen years (9) In the Smriti a vessel made of earth and in a potter s wheel is called A sura that made by the hand, as a Sthali, etc is called Dainika (ie, vessel for the Derties (10) Dedicating, in order unto the Brahmanás scents, season flowers and incense --one should, thereafter, per-1 form the agnoutarana Homa (11) Agnoukarana Homa should be performed by one invested with the sacrificial thread and with the face directed towards the east The Sruts Text is that one should offer oblations to the Fire for the Deities (12) Or it should be performed by one wearing the sacred thread over the right shoulder and facing the south, ·394 Kátyáyana Samhitd. ! having determined the offering of clarified butter for one, one should not give [it] to another." (131 In this [rite), one should not utter " Swahd" in the end; nor should any offering of clarified butter be made without it Having offered oblation to the Fire with "swähd," one should, afterwards, complete the recitation of the Nantram (14) A person, who has not deposited the Sacred Fire, after pouring libations of clarified butter unto the hand of the person who is the head of the Brahmanás) representing the Pitris, should silently offer the residue into the vessels [belonging to] others. (15) One should never separately repeat the Home-Man. trams, in [proper) tune and with A'chamanam, etc.; one should silently recite the others. (16) When in this rite, Savyéna pånina (by the left hand) is spoken of [by my father Gobhila]; it means the observance the taking up the Kus'a-reeds by the left hand. (17) By holding the Pinjali, etc., [by the right hand] from the left, one should, therewith, perform the Ullékhanam (rubbing) by the left hand (18) By taking up a little from all sorts of offerings and mixing them up with the Charu, one should begin to 1 offer Pindas. (19) In a Parva-Straddha, one should offer Pindas to the father in the northern Kars'u, to the grandfather in the middle one, and to the great-grandfather in the one placed in the south. (20) Some say that one should go to the end of the north by turning round on the left. Gotam, S'ándılya and Sándilyayan say so. (21) ·Katyayana Sath 395 Circumamtulation suppressing the vitat airs and meditating on the Patris truly and reciting the Mf 17 fram, one should return in the same way and pass turg breath (23) On the eighth day of the month of Phálguna one should himself or make his wife, cook vegetable leaves Where a Homa with vegetable leaves 19 to be performed, it must be done according to the rules of an Ashtaka. Sraddha where sweet barley cakes (are offered) (23) Gobhila and Gotarna say that Anwashtaka Yraddha should tre performed in the middle one Koutsa Rishi says that Anaashtaka may be performed in all the Ashtakas (a collection of three daye seventh, eighth and ninth, beginning with the seventh day after the Full. Moon (24) Jl in the place of an animal, one conks Sthalt settled afterwards one should boil it with the milk of a young cow having a calf (25) CHAPTER XV111 The learned describe one class (of religious rites) begin ning with the evening and ending with the morning, and another class as beginning with the Pournamåsa (Full Moon day, and ending with the Dars'a (tenth day (1) After the offering of full oblation one should perform a Homa on any day that comes first between the Dars a and the Pournamasa Such is the Sruti (2) After Purndhute one should perform the Evening Homas thereupon alter the Páka Yajna, one should perform the Vais uedése adoration and the Val tite () ·306 Katy ijana Sanihila Afterwards, according to one's own might, one should feed such Brahmanás as one my desire The sacrificer should, then, take hus meals So says Káti ávana (4) Shorn of idleness, one should perform the morning, and the Evening-Honta into the Vardahika Fire After performing the Chaturthi Homa, one should do this Such is the opinion of S átyáyana (5) Alter performing the Purnahuti one should performt Homa in tle morning and then (offer] the Evening Oblation The Morning Homa should be as usurl, and the regulation, for the succeeding Homa, is also the same (6) After the expiration of the Pournamdsa (rull Moon. day) as well as that of the Amavasyd, one should perform Homa on the day when worthy articles of offernig and qualified priest would be available (7) 'I shall nos describe low a Homa should be per. formed afterwards when a per-on being unable to offer oblations to the Fire, passes time fasting and being self restrained (8) Calculating the number of offerings (neglected) and placing them in full on ? Iessel one should duly offer them in excess to the others with Manframs (g) When an expiatory loma is to be performed with the lydhrits, four offerings are hnoin [to be offered] there as in the case of espousing a muiden (10) Or, it should be performed with the Mantram- "Ajista 'ete, or a Prajdpatya offering should be made This is the threefold regulation of 7 Prdy schitta- (ex. pratory) Homs, 3ccording to the Sn pitt ) II, on any occasion, a Sacred fire comes in contact prith any, ordinary onc, one should offer oblations of ·Katysyana Samhitd. 397 41 tlarified butter with the Mantran,-"Agnajé urvichage" (12) If it comes in contact with lightning-flashes, one should offer oblations to the Fire with the Aſantram, Apsumar," ,” (if it comes in contact] with a bad fire one should offer oblations (with the Alantram-] "Agnayć s'achayé” (13) If a Sacred Fire comes in contact with that consuming a house, a Kshamavân Homa should be performed by the twice-born [Similar is the procedure,] when it comes in contact with a wild fire If the heat generated by these two fires, touches the heart--one should extinguish the generat one and enkindle the other which is detached Giri S'arma has said so (14-15) One cannot perform a Homa for another, without offering, at least, one sacrificial fuel to one's own Fire But one may offer oblations for purifying the embryo tull it 19 not born (16) In every Homa for the Namıng Rite, etc, Loukika- (ordinary) Fire [should be improvised), for a Fire consecrated by the father does not go to the son (17) He, on whose Fire other's Homa shall be performed, should make a Vars wánara Dardata-Charu (sacrificial food), for that is his penance (18) * If another performs a Homa on one's own Fire, of one performs one's own Homa on another's Fire, if one fails to perſofm a Pitri Pania or two Vais w.dira. rites, if one takes the newly grown rice without performing the new Yugria, or if one takes the boiled rice of a degraded caste,--one should make Vais'wánari. Charu (19--20) In all the purificatory rites for bis son, 1 father should offer Pindas (ſuneral cakes) to one's own father, SI 1 ·398 Katyayana Samhita grandfather etc In his absence, (one should offer them) to the higher (manes] (21) If in a Bhútapravachana (a rite for the promulgation of a child) a wife, disabled by menstrual impunty, does not come near, what would the sacrificers do ? (22) The woman of the same caste who cooks rice in the kitchen should be made to make the Pravachana, or one should perform it with Pranava as said by Kátyáyana (23) In a sacrifice in a Vastu (ritt of adoration of the earth in holding by palms in making a Stambha (pıllar) in making a Kusa l'atu in making a seat of Kus a and in spreading kus & there is no limit of Darbhas (24) CHIPIER YIX HAVING mide over the charge of the Sacred Fire to liig wives and sclected a sacrificial priest a Vipra may proceed to a foreign country One must not uselessly go to a foreign country nor should one live there for good (1) When living in a foreign land one should mentally think of the daily rites after being purified and shorn of idleness and seated One should follow all [the rites] in proper time (2) A woman devoted to her husband and seeking good fortune wealth and non uidou hood should also humbly sene the fire without any break (3) One should engage in this site a safe who has given birth to heroic sons, who carries out the bchests of ·Katysyana Samhita 399 her consort, is beloved, expert in business, speaks sweet words apd is spotless (*) If it cannot be performed by one, they (te, the wives) should, either according to seniority or ability, severally or jointly, perform the rite, according to their own light and knowledge of the scriptures (5) The seniority of women is determined by their good fortune, and that of the twice born, by their bear Ing The fame or asceticism of women does not lead to the gratification of vieir husbands (6) The woman following the commands of her husband, who, like Umá, gratifies the fire with manifold reli gious observances, attuins to good luck in the next world (7) The woman, who even when bending low #ith humility, is disiaker! by her husband,-must have disregarded in a previous birth her husband, Umá and the Fire (8) He, who rising up in the morning, stes a Sirolriya (one learned in the Sruti), a blessed lady, a cow, the l'ure, as well as a person who maintains his Sacred Core, becomes freed from all calamities (9) lle, wlio rising up in the morning secs a sinful wight, an unlucky woman, a degraded person a nude right, and one whosc nose has been cut off, is visited by Kali, (10) What hell is there where a woman disregarding her husband out of stupefaction, does not go to? What SOTTOW is there which she does not know after attanog to a human birth with great difficulty ? (11) Is there any region which a woman serving her I ushund, daer det atlikt? Algusewig to this naak!

·400 Katyayana Samatta + from the celestial region she becomes like an ocean of happiness (12) What Homa is laid down for that person maintain ing his Sacred fire, who having a living wife wishes for other wives, for some reason or other? (13) Homa should be performed with his own Fire and never with the ordinary one It is laid down that no rite of a person wlo has consecrated the Sacred Lire should be performed with the ordinary fire (14) Till the seeing of Dhruv: he shall have the Iloma performed by another with six oblations Till he is not married there is no necessity of his oun self (15) The three forms of Prayaselitta (penetentual Tite) that Inve been spohen of before have been described by good men conversant with sacrifice as Shat'al utrkam (16) CHAPTER XX ^ Ilona should never be performed by the Rilak an 1 others in the absence of the married couple What is done in their absence becomes profitless (1) By leaving aside the Sacred Fire and transgreing the limit if a person gres a say with his wife and the time for Homa expires he shall have to deposit the Tire again (2) If the Sacred Ture is mixed up with the fire that des troys a forest one should preserve it And when that fire is extinguished he should rais consecrate it (3) If one l aving many unes goes on supersedeng the eldest one some wish that the Fire should be consecrated a ain But this is not the view of] Gotama (4) ·Kutyiyana Samhita. 40r Having cremated a becoming wife, dead before, with the fire of the vessel, one should get himself te-married without delay [and consecrate the Fire again] (5) A twice-born person, who is conversant with religia ous laws, should cremate a good charactered wife of the same caste, who dies before, with the sacrificial vessel according to the Agnihotra-method (6) One sho, having his first wife living, cremates the second wife with the l'aitánika-Fıre, is equal to the destroyer of a Brahmaņa (7) Know him to be a Brahmojjhanı (abandoning the dignity of a Brahmana) who renounces the vigihoiriem (adoration of the Sacred Firey on the death of Jus second wife. (8) One must not abandon the Vedic Fire on the death of one's wife, but should perform all the rites therewith as long as one lives 9) Having made a golden image of his illustrious wle Sítá, the eternal Ráma celebrated many sacrifices along with burs brothers. (10) He, who any huis cremates his wife with his owes Sacred Fire, attains to womanhood and his wife attains to manhood. (11) If a twice-born person be guilty of a heinous crime and if his wife be dead or living in another country, his son would be entitled {to maintain the Sacred Fire. (12) If a wife, worthy of respect, being insulted by her husband, dies beforc, --she attains to manhood for three births, and the man becomes born as a woman (13) In the rite of consecrating the Sacred Fire again, the Irmer. sex. slut. br. as before, Vire Votinguts + + ·404 Katyayana Sathuld face One who will set fire to the Fire shall neither fiase tcars in the eyes nor be strichen 1ith fear (-1) Making the sacred thread hang down towards the left part of the body over the right shoulder, controlling speech and licing the south and performing (all rites in that stitc) bending low one's left hnee, and facing the fire one should gradually lighten up the fire (12) He should recite the Alantram, Thou wert crea. ted by him, may lie, through thee, be born again; may he attain to the celestial region" (13) When the master of a house is thus cremated, he gets over all his sios He who cremates lus body, also gets praiseworthy children (14) As a traveller, carrying his own weapon, traverses fearlessly the forest ard reaches the appointed place, so a person, who consccrates the Sacred Fire, adorned with the weapon of 7 sacrificial vessel transcends all the regions and attains lo Brahma (15-16) CHAPTER XXII THEREUPON without looking (at the Fire] all those who touch the dead body, should go to the water, bathe with their raiments on, rinse their mouths and offer water on the ground to the departed one (1) Reciting the family and name, they should afterwards say -"Tarpagar I offer water) Directing the tops of the Kus'a reeds towards the south they should separately [offer water) with sesame After having thus per formed the watery rite completely and bathed and rinsed their mouths again, they shall be seated on a pldt of ground covered with green grass, their followers saziog-(2-3) ·Katyayana Sasniti 405 a "All living creatures do not live for ever, therefore do not grieve Practise with care religion, for it will go with you (4) "Foolislı, indeed is that wight who seeks real essence in a man who is as unsubstantial as the trunk of plantain tree and the water-bubbles (5) * The earth the oceans and even the Deities tun to destruction why would not then the region of the mortals, like unto a loam, meet with destruction ? (6) "What is there to repent for, of the body, which is hnown to be composed of five (substances), is again reduced to five (original substances) under the influence of pleysical actions ? (7) "All collections meet with destruction all elevations meet with fall all unions meet with separation, and every life ends with death (8) "A departed person losing all control, cats the phlegms and tears discharged by kinsmen Therefore none should weep but (all) must perform the rites with care (9) Having been thus accosted, they should return home preceded by younger persons Others (but kinsmeny would get themselves purified by bathing, touchug the fira and drinking clarified butter (10) CHAPTER XX111 In this, The assignment of vessels for a person who has deposited the Sacred Fire should be made thus there is a special regulation mentioned in the Sútrás about the black antelope skin, etc (1) 52 ·4o Katyáz rna Samhita If one dies in a foreign country, bus bones should be brought, soaked with clarified butter and cremated, covered nith wool The assignment of vessels should be ade as before (2) If the bones are not procurable, leaves, to the qumber of bones should be burnt according to the regulation poken of, impurity lasts till then (3) If a person, who has deposited the Sacred Fire, is accidentally affected with 7 heinous iniquity, his son and others should maintin the Fire till his sins are not dissipated (4) If after committing a sin, a person dies without perforining the penetential rite, his Household Fire should be extinguished, and the S'routa Fire, together with the ingredients, should be thrown into the water (5) Or he should throw them both into the water, for Tire origiaates from Water or he should gue the Vessels unto a Vipra or [he should] burn, or throw, them into the water 6) A woman, wending a righteous way, should be cremated in this way but the Alantram, for putting the Fire, should not be recited in her case, such is the determined conclusion (of the Smriti(7) With that Fire, one should cremate one's wife, if she had not proved (herself] independent (of her consort), ur degraded [hersell) After that the vessels should be consumed separately near the funeral pyre] 8) On the next or on the third day, the depositing of benes should take place the regulation relating to that, as laid down by the Rishis, should non be spoken of 19) Ilaung finished bathing as before, wearing the sacred thread over the right shoulder and under the left ·Katyayana Samhita 407 and abstaining from speech --one should soak the banes with cow milk (10) Having taken up the bones from ashes with the branches of a Samı or a Palasa tree one should soak them with clarified butter made of cow milk and then sprinkle them with scented water (11) Having placed them inside an earthen vessel one Should encircle it with thread Then digging a hole on & sanctined spot one should place them in that hole facing the south (12) Then filling up the hole with earthen balls and corals one should perform thereon the remaining portion of the rite that should be performed in the morning (13) Such is the rule of cremation for a deceased person who had ot deposited the Sacred Fire fire should be put (to their funeral pyre] like that of women What has (already] been said should now be dwelt on (at length] (14) > CHAPIFR YXIV IN a state of impurity all rites beginning with the Sandhya should be renounced A Homa with dried rice or fruits may be performed in the S routa Fire (1) One should offer Akrita (raw corn), in its absence Krita Krita (nice) or Krita (boiled) according to the regulations obtaining at the rite of first taking the boiled rice (2) Odana S'aktu (kinds of cakes) etc, are called Krila rice, etc, are called Knita Krita and Prih: etc are called Akyıta the learned speak of these three classes oi' ciferings (3) ·408 Kátyáfana Samhita. - When any such (preventive] cause appears, as in purity, residence in another country, inability, or partak. ing of food at a Sraddha--onc should have the Iloma performed by another. 14) A Brahmachárin should not renounce his own 11 ork even in a state of impurity, [an impurity would not be an impediment) in a sacrifice after initiation or in the performance of a distressing penance (5) Even on the demise of the father, they are not affected by any impurity The impurity of a Brahmachirin takes place after the performance of his religious rite or lasts for three days (6) The S'raddha of a Signika would take place on the eleventh day after the cremation But the annual S'riddha, one should always perform on the day of death 17) Twelve monthly Sraddhas, the first S'ráddha after the death, two sir-monthilies, and the Sapımı"itaranthese are the sixteen Sraddhas (8) (The first] six-monthly S'riddha should take place cither one or three dass previous to the day of death. And the annual S'riditha forming the second] sixmonthly, would also take plac: one or three days previous to the day of death (9) The first fifteen Srádihas sho 'd be performed for one who has no son ; and the other also should be per. formed on one day in the y car [The Sriddha,] for the one who has a son, sliould always be performed * (10) The husband of a woman having no son, shall not perform the Pirio 1a.Sr&!dha) for lier, nor shall a 5 . The Corn on! 'op Ragunandan s trend ferent interpretation .! this couplet teen 'The fra flerrn Srdilar and the annual Xotis 14:14 hou ! Le perform for sloss man or on ·Kilylyane Samhita gon father do it for the son, nor the eldest brother, for the younger (11) Having duly performed the Sraddha on the eleventhy day, a son who has deposited the Sacred Fire, should subsequently perform the Sapında for his father or mother (12) After the Sapud skaranam, one should not perform a S raddha every month according to the Ekoddishtharegulation But Gotama says one should do it (13) Leaving off the (Sraddha to be performed for) agricultural operations the first sixteen S'raddhas and the annual, there shall be six Pundas in the subsequent This is the rule (14) In the offering of the strghya, in that of uliending water, in that of Penda, in Avanéjana (sprilling rates on the Darbha grass at a S raddha ceremony) and in reciting Swidhi, there shall be the stoppage of the ritual (15) The Sraddha and other good offices should not be performed for them, who were punished «re, killed) by the Brahmanis, and for whom no cremation fins been done (16) ones CHAPITRYIV In the collection of antrais, the firc "Agne" ete, should be recited by those who seek brevity Twenty Afanfrans are necessary in its application (1) "V'kyu (should be used.] instead of "Agn." The word Chandra' and "Suriya" should be understood And understanding all in the fifth Sutra, cach lantram should be recited four timts according to the Srut (a) ·410 Kals iyana Samhiti 41 In the five díantrams of the first group of five, shall occur the expression, — Papi Lakshmi' Those, conversant with sacrificial ntuals, know it so (3) In the second group, shall occur (the word] "Patighní," in the third, " Aputraki," in the fourth, Apasatya" These are the twenty oblations (4) In the Dhritt Homa as well as in the eight Gonama- Homas, one should not use ["Swäha,” with the fourth declension], in the " Gondna Homa," one should offer oblations with "Aghna, lastead of the fourth declension (5) The hidden leaves on the top of the branch of a creeper, is described as S'ungá* According to the S'ruti, a chaste woman, observant of a vow and an unworthy Brahmana (should buy it] † (6) Salatu is mentioned for indigo, and Granthak is used for a Stavaka The hairs on both sides of the head, are called Kapushnika, those on the back, are called Kapuchchhalam (7) Salalı means the pointed stichs of a porcupine, and Viralera, an arron Sesame and rice, boiled together, passes by the name of Krishara (8) In the Naming Rite--the word Aluni, Vasu and Pis acha should always be used in the plural number And Yakshas, the Patris the Vis wedevas, the guests and other Divinities should be treated with oblations (9) In the Homa rites of Planets beginning with Lunar Mansion called Krittiha, of those beginning with Snake (Rohini, etc.) of those begioning with Vis'dkhá (the • The Sbeath of a young bed + In the Gebkita Sutra there is a regulation about the purcbase of the S'ungd hatyayana has expla aed the term and mentioned the aloes of persons who should buy them ·Katyayana Sunhild 411 Sitteenth Lunar Mansion consisting of two Stars) of those beginning with As dda (the twentieth and twentyfirst Lunar Mansions) of those beginmng with Dhanishtha (the twenty third Lunar Mansion consisting of four Stara) and of those beginning with Aswini (the first of the twenty seven Nakshatras or Lunar Mansions consisting of three Stars) —one should offer oblations with the plural number Dual should be used for the remaining two pairs and singular for the rest (10-11) Amongst the Deities (presiding over the Planets), the Serpent the Air the Water the Vis z edéras and the Patris should be offered oblations with the plural number (12) Being ordered by his preceptor in the performance of a religious rite a Brahmachárn should follow hig behest by saying - Padat (vell) or Om (yes) (13) Till the final] bath the sharing of the head-except the tuft of hair on the crown should be done by a Brahmachann if he has not taken the vow of a lifelong cello bacy (14) He must not remove the dirt of his body-cacept in a calamity must not sport in water, nor should te wear ornaments And like a rod he should the his bath (15) How should one oſer oblations when the Deities are adverse ? Having performed the penetęptiary Iloma, one should again offer oblations in due order (16) If on any occasion one performs a purificatory rite alter the proper time is over he should perform Iloma, on all these occasions destructive of sins (17) The Varsinard Charu $lard doun as the penance for him who without performing the new sacnfce, cats the boiled rice of Des crops, even out of ignorance (38) ·412 Katyayar. Samhita CHAPIER XXVI How should the Choru (sacrificial food) be made,—in the rite of the combination of Charu in a sacrifice attended with cow slaughter, in the rite of the dedication of a bull in a Horse-Sacrifice, on the Full Moon day in the month of Srávina, in the evening and at the commencement of agricultural operations ? How should the presentations of offerings and libations to the Fire be made, in all those rites ? (1--2) Proportionate to the number of Dirinities, offerings should be taken ap separately Twice they should be taken up silently, and Homa, performed separately (3) FAnd] the quantity of the Charu would be such as will leave some remnant after the completion of the Homa as mentroned in a particular rite (4) In the rite of the combination of Charu and in that at a sacrifice for the Pitsis one should perform Homa with a Mlékshan others say -tbat (a Homa) should be Upastırna, (1 e, clarified butter should be poured into a Sruva vessel with the Sruk or sacrificial ladle) and Abhigharita (1e accompanied with the pouring of clarified butter) (s) The time and regulation about the dedication of a bull has been described in brief, by Kátyájana Since Gobhila has not spoken of it (6) The universally received time, for a Cow, and a Horse, Sacrifice, as well for the rite of Prastararohana (getting upon a rock or bed), has been mentioned in some other book of instructions (7) The regulation in another book of laws, is, that the as ·tutyana Sashid. 413 SL time for 2 Cow-Sacrifice, is the day of Hárgapálya, and that for a Horse-Sacrifice is the Nordjano.day* 8) Some say that the Sacrifice for the New (Rice) should be performed in the autumn or in the spring Others say (that it should be performed) when the paddy is ripc; forest-recluses should perfom it when s'yamika crop 15 ripe (9) In the rites to be performed on the Full-Moon-day in the month of A s'wina, in agricultural tites, in the worship of the Deity of the household,--the sacrificers, conversant with the secrets of sacrifices, lay down the following Hona (10) The Sneriti enjoins that tivo, five and two oblations should be cffered, in order, with clarified butter The remaining oblations should be made with clarified butter. So Kátyánana has said (10) Milk, according to others, curd mixed with clarified butter, is called Prishitaka By obtaining that, one should make Pti yasa.Charu (12) The holding of the seven berbs, namely, Vrihi, s'all, Afudga, wheat, mustard, sesame and barley, dissipates all sins (13) The purificatory rites of men have been remembered by Gotama and other Rishis Then all the Ashtaka. rites should be performed in due time (14) The twice born person, who performs, even once, the Ashtaka-rites, becoming the sanctifier of the row, goes to regions pouring clarified butter (15) • A kind of military and religious ceremony, performed by king. or generals of armies in the month of A swina before they took the Seld, it was so to say, a general penfication of the king's Purohta, the ministers, and all the various compone i. parts of the army, together with the arms and implements of war by means of sacred Hantrents) 53 ·Kétyás and Samhita. He, -who, being engaged in a religious rite, serves the Fire, in a purified state, even for a day,- lives in the celestial region for a hundred days by the fruits thereof (16) He, -who, having consecrated the Fire, does not perform sacrifices in honour of the Deities, after giving them hopes,—that repudiator of the Deities, is called Nordkrito (repudiator) ('7) CHAPTER XXVII. THE S'råddha, that is performed at the commencement of a rite, the sacrificial present, that is given at the end, and the second one that should be performed on an Amavasya, is called Anváharyya* (1) In Ekasadhya (capable of being performed by one) Homa, there is no spreading of the Kus'á, no sprin. kling of water round the Sacrificial Fire, and no Udgåsiidanam (obtaining of water), for, it is knoirn as Kskspres (quich) Homa (2) One should offe. oblations with curd or milk in the absence of l'raht and barley in its absence, with ricegrucl and in its absence with water (3) Having recited the Roudra, Rukshasa, Patrya and the enchanting lantram,-one should, touching one's own body, touch water (4) • The Nandimukha S råddka is called Anduhfryya because it 15 performed after the adoration of the fatras A dalshing is so called because it is offered at the terminalion of a religious nite Amirasya Sreduka is so called, because it is performed after the adora tion of the departed Mane: And the ·Xllyayane Sarrita 415 If one is seen offering bones in the quarters presided over by the Moon or the Varunt then offering oblations, with Vyikritis -one should adninister punishment unto the twice born (5) He—who makes offering of salt, honey meat or any saline substance must tahe his meals after fasting He must not take any thing in the night (6). If the sacrificial priest and offerings not being avul able the Evening Home is not performed in its proper time-t may be performed in the next morning before the hour of the Morning Homa But it should be done after the celebration of tle penetentuary Home 7) The hour Morniny Hona extends till before that of the Evening Hona The time for a Ders & ex tends till before that for tle Full Vioon day Sríddha and that for the l tter till before the hour for Dars a 18) Failing to perform the Vais onde su rites one should remain fasting for the day and night Then performing the penitentiary rite one should again undertake the Tite (9) The two Homas Morning and Evenu g) and the Dars a and Pournaması rites being not performed one should again deposit the Sacred Fire Such is the deli verance of Bhargava (10) One who has not studied the Rig Veda is called Manaja a black antelope is called E ah according to the Smritt (of Gobhila) a white coloured deer, is called Ruru and a stahe is called Suuntarak (11) A Brahmanas Danda a stall given to a twice born person at the time of his investiture with the sacred thread should be made in size extending up to the end of hairs that of a Kshatriya up to the fore head and that of a Vais ya up to tl nose (12) ·416 Katyuyane Sathkita. They shall be all straight, without knots, handsome to look at, unproductive of anxiety to men, covered with bark and unsullied by fire (43) The superiority of a cow is spoken of by the Brölimanás and is mentioned in the l'idas. There is nonc superior to her; and a con is, therefore, called l'ara (14). In all thosc ntes, at the termination of which no sacrificial present is mentioned, a cow or a raiment should form the presents unto the preceptor. (15) Exposition at an improper place, recitation in parts and erroneous teaching, bring about the rejection of a S'rud (16) The Annual. Upikarmar* and Utsargat duly per. formed by the twice-born, increase afresh the power of the l'edas (17) Whatever rite the twice-born, eren sportively, perform by the help of the Vedas not rejected, always yields for them Siddhı (supernatural powers) (18) Hlaving duly instructed the pupils in the three Rich-Jantrans—Gayatrí, Gáyatra and Varhaspalya, a preceptor should begin the Upákarman of the Srutt (19) In the Samhita (of the Vida), there are, in order, twenty classes of metres With the first Mantram composed in each metre, he should perform Homa for all those Chhandas (20) With the subsequent portions of the Chorchchá. (Recitation) Mantrams, he should perform Homa for A ceremony performed before commencing to read the l'eda after the tnonsoons The File performed at the coniplelion of the study of the Veda ·K’átyayana Sathite hymns the Bråhmana (portion of the Vedas) and the Angas (the six auxiliary parts of the Vida (21) . CHAPTER XXVIII BARLEY is called Akshata when fried it becomes Dhana, Vrih rice when fried is called Laja, and a pitcher is called Svá dika (1) For the sit months when the Sun is in the southern solistice, a wise man should not study the subsequent mysterious subjects and the Upanishads (2) A person conversant with religious science should study during the northern solistice after performing the Upakarman rite Utsarga (terminating rite) should be performed on the Full Moon day either in the month of Srávana or of the Bhadra (3) One should not marry a woman who has not auspicious marks who has profuse hairs on her person, and who is born of a woman giving birth to a single child (4) Threr attached footsteps pass by the name of Pra. krama in the Smrits It is mentioned by the Adkryar. yye in all the Smaratta and S routa rites (5) One should offer oblations of food facing the quarter in which they should be placed] Nyancha karma (lying on the face) should not always be performed in alt those nte (that are celebrated] (in the month of] Sravana (6) The oblations at the end of a Val (food offering) and Agnipranayanam (fetching the Fire) would not take place every day But Ulmukha (torchlight) must always be dane (31 ·Kátyásana Samhita All are cntitled to the llantram for despatching Prishátaka (milk mixed with ghee) and for eating the nes boiled rice left after offering it to the Fire (8) If Brahmanás are not near at hand, (the sacrificer) should himself look at the Prishtala (ven in a New Sacrifice, one should partahe of the residue of the clarified butter (9) All the jujube branches are called Kalatavya Cooch. shells grown in a sandy soil, are known in the Smriti as Jatas'ıla (pitumen) (10) When with the destruction of a rock a precious stone is destroyed, one should, collecting it, purify the same He should not wait for the A grahayanıc rite (11) If the Sravand rite is stopped for some impurity consequent upon birth etc one should completely perform the A'grahayanıc rite except the offering of the Vali (12) Thereupon one should lie down on one's own bed, either for a month, half a month seven nights, three nights or for a day, or immediately (13) After that, one should not use Mantrams Nor should one follow the rules governing the Room in which the Fire is deposited No new cloth should be spread nor should there be any mention of the south or the sides (14) If they are very strong then even when the ritr is begun in Agraháyana, one should sprinkle two pitchers with water reciting the Mantrams all the while One should recite the Mantrams at every pitcher (15) A small impediment has been mentioned by many in the Smsitz as an obstacle Prana Sammita, etc. has been described as an impediment by Vas'ıstha (16) ·Kalydyand Sathhita 415 When there is a contradiction of words, the deliverance of the majority is considered as an authority Where cvidence is of equal weight, reason is described as an authority (17) A palm is called Tryamvaka, the head is called Apupah, a ball is called Palas'a , and powdered iron is called Chivara (18) In some places, one should touch with the forepart of the Nameless finger, and in some places should consecrate with Mantrams by merely looking at them (19) one CHAPTER XXIX In all the rites the Srotas (stream) of animals should be sprinkled with water quietly by a bunch of Ausa, according to one s desire The two vessels made of Palıs'a are for keeping the marrow (1) The seven apertures in the herd the four udders the navel the hip and the arrus are the fourteen Srotas of a cow (2) The lioof is for cutting fresh Having collected the entire quantity of marrow according to the rules of learned men one should perform Hona and then terme nate the dlantrams (3) The breast the tongue, the lap, the bones, the tuo kidneys, the anus the udders the hip the shoulder the testes and the sides, are spoken of as the limbs of an animal (+) In number the Avadinam (cutting into pieces) 19 cleven, as there are eleven limbs But it is sometimer ·mea Katyayana Sanhits. fourteen, as there are two kidneys, two sides and two testes (s) As somehow or other the injunctions of the S'ruti must be carried into effect, so there should be eight Rił.Homas, even when the Chara sacrificial food, is prepared with a goat. (6) Proportionate to the number] of Avadanas that ons would have made on animals were they available, Pindas of rice boiled with milk, should be made in the absence of animals. (7) in the absence of animals, one should make a liquid food of rice, milk and sugar boiled together for Uhana.curry; and similarly, in the Anvashtaka-rite. (8) Some learned men speak of the superiority of the offering of Pindas; for, it is seen that, at holy places, chiefly at Gaya, merely Pondus are offered. 19) Otlier great Rishis speak of the superiority of feeding; for, it is seen that, great care is taken in exa: mining the Brálimanás (10) The regulation of an A'ma-s ráddka (le, one performed with raw materials], 13 that it should be done] with Pondas. The study of the Vedas is forbidden in the case of taking food at a S rúddha, and in that of listening to the Sraddha-regulations. (11) I have arrived at this conclusion, after having collect ed the opinions of learned men Since there is the superiority of both the rites, therefore this is the aggregate opinion (12) The sprinkling of an animal with water in Patria rites, should be done by one wearing the sacred thread over the right shoulder and under the left arm. And one should offer Charu by wearing the sacred thread under the right arm. (13)

·Katyayana Samhite
121
The collection of Avadinam and not that of any
thing else is for establishing the superiority
The
offering of oblation is the superior part, the remaining
portion is but an ordinary affair (14)
Any elevated place is called Dripe, any place
covered with green grass is called Ishtakd in the Smitt
Any watery place is called Kılına, and that which is
distant from a pool is called faru (15)
The gate, the window the pillar the earth, the plinth
and the last corner should have no holes, nor should the
gate of the house have any holes and it must be in the
possession of the A ryyas (16)
In tt Vroht is called Vasangamd, and barley is called
Sankha, reciting the name by such a one, one should
offer oblations like those of a Kshipra Homa (17)
Arghya is formed by the collection of fried paddy,
Howers water and scents And Bladhuparte is formed
by the combination of curd and honey (18)
With a belmetal vessel one should pour Arghya
into the palms of a venerable person One should also
dedicate Nadhuparka placed in
a belmetal vessel
and covered by a belmetal vessel (19)
Tut EYD
5+

·VRIHASPATI SAMRITA'.
ORIGINAL, TEXT
WITNA
LITERAL PROSE ENGLISH TRANSLATION.
ITID AND PUBLILUID BY
MANMATHA NATH DUTT (Shastri), M.A., M.R.A.S.,
Rector, Kishub Academy,
Author of the English Translations of the Ramayana, Nala.
Bkdrata, Srimadbhagavatam, Vahduirudna-Tantram,
Hanyams'a, Agni Purdue, Warkaud'éya
Pur&nam, &ty &.
Calcutta
PANTED BY H C. Das, ELYSIUS PRESS,
40, NAYAN CRAN Dour's Srrrr.
1907.

·TABLE OF CONTENTS. SLOKAS Pagi 1-3 9-34 35-45 423 423 424 415 (Vrihaspat. Samhite} SUBJECT Vanous gifts and their fruits Measurement of lands Various other gifts Pertance far various sins Penance for the theft of a Brahmata's properly Worthy recipients Frusis of various other guits The destroyer of a Brahmana Sın for obstructing marriage, etc The reward of taking fruits, etc, and abstention from injury, etc The fruits of other deeds 55-62 62-66 67-69 70 428 429 479 430 430 71-72 73-80 ·TABLE OF CONTENTS, SLOKAS. PAGE 19 423 423 7-8 140 35-45 415 [Vrihaspatı:Samhita ) SUBJECT. Vamous gifts and their fruits Measurement of lands Various other gilts Penance for various sins Penance for the thelt of . Brahmana's property Worthy recipients Fruits of various other gifts The destroyer of a Brahmana Sth for obstructing marriage, etc. The reward of taking fruits, etc, and absten- Bon from injury, etc. The fruits of other deeds 437 428 ... IJU .. 4654 55-1 62-66 87-69 70 429 439 aos 73-30 ·VRIH ASPATI SAMHITA, HIVING celebrated a hundred sacrifices [and] completed [them) with profuse presents, King Indra accosted Vrihaspati, the foremost of orators, saying (1) "O lord, by what gift happiness is always multi, plied ? Tell me, Othou of great asceticism, of that, which, being given, yields most precious fruits" (2) Being thus accosted by Indra, the greatly wise Vrihaspatı, the master of speech and the priest of the Celestials said,-- (3) "O Vásava he who makes gifts of gold, cow and lands, is freed from all sins 14) "Gold silver raiment diamond and precious stones, are all given by him who gives away lands (5) "By giving away furrowed lands, capable of germinating seeds and filled with coros one lives gloriously in the celestial region so long as the solar rays remain in the three regions (6) "By making a gift of land even of the measurement of a Gocharma one is purged of any sin he commts under the distressing pressure of limited means of livelihood (7) "A plot of land thirty rods of ten cubits in length and ten such in breadth, is called Gocharme [The gift of such a land yields) great fruits (8) "Or the plot of land where a thousand kine having given birth to young ones, may live comfortably is called Gocharme in the Smritt (9) "By making gift of a land unto a Vipra endued with accomplishments, ayceticism and self controlled, ond ·424 Vpihaspati Sashalla. enjoys the un-ending fruits thereof, so long as the carth girt by the occcan exists (10) "As seeds, scattered on the surface of the carth germinate; so virtue, acquired by the gift of lands, multiplıcs (11) "As 1 drop of oil, thrown into water, sprends itsell; so the virtue of the gift of lands, multiplies itself in every corn (12) "The giver of rice becomes ever happv; and that of raiments, bezutiful The man, who mahes gifts of lands, becomes always like a king (13) "As 1 milch-cow rears its calf by discharging milk, so, O thousand-eyed Deitv the land, given away, inultiplies the prosperity of the giver (14) "[By giving an z linds, one comes by the fruits of the gifts ol) conch-shell, house umbrelli, animate and inanimate nbjects, and elephants The fruit of the gift of lands, O Purandara comprises various virtuea and the celestial region 1151 "The Sun, Varuna Vishnu Soma Pire God, and the Divine Holder of the Trident (S'ıvá), gratify the giver of lands (16) "The fathers viunt and the grandfathers become grituſed, (and say, -] 'Agner of land is born in our family He wul become our rescuer' (17) * The gifts of kine lunds and learning pre spoken of as supreme gifts They forsooth, rescue the giver from all sins (18) "The givers of clothes, go to the other region], being covered therewith And those, who fail to do 350, go nude The givers of food, go there, gratified (nith food] And those, ulio do not inahe gifts of food, go hungri (1) ·Vrihaspati Samhita 425 "All the departed Manes, afraid of hell, seck it, thinking – The son who will go to Gaya would be our rescuer' (20) One should desire for many sons for if one happens to go to Gayá or one happens perform a Horge Sacri fice, or to dedicate a Nila bull (21) "The one, the upper part of whose tail is dark blue in colour, whose hoops are twany coloured, and whose horns are white is called a Nola bull (22) • If that Nila bull having a twanty coloured tail goes about eating grass the departed Manes [of the giver), remain gratified for sixty thousand years (23) "If the mud upraised from the bank exists on its horns, the departed Manes of the dedicator repair to the most beautiful region of Soma (24) "Formerly (this earth [belonged) to Yadu Dilipa, Nriga, Nahusha and other kings and in future rt will go to others (25) "This earth was given away by many hings Sagara, and others But the fruit belongs to him 19 whose possession the land exists (26) • The perpetrator of sinful deeds -he who kills a Brahmana, who kills a woman who kills his father, vho kills a hundred or a thossand kine why seizes lands given away by his own self or by another-rots with his departed Manes by becoming a virmin in his own excreta (27-28) "He who speaks all of the gift of lands and he, who guies permission for stealing the same, goes to he)! (39) The giver of land and the stealer of the sarre, reap the virtue or the sin and no one else tion of the universe (the quer) remains upwards (1€ Till the dissolu.

·4-6 Prihaspafı Samheid 1 in the celestial region), and the stealer, dok nuards (ter in hell) (30) "The first offspring of the Fire, is gold The daughter of Vishnu, is the earth A cow is the daughter of the Sun He who gnes away gold cou, or the earth becomes the gner of the threefold regions (ie enjoys the fruits of such a zift) (31) "[4 part of] the carth extending over eighty six thousand Yoyanas being given an ay by one of ones olin accord it gives everywhere all sorts of desired for objects (32) . Both he — who accepts the gifts of lands and he who mahes such a gift —are the performers of pious dceds And they forsooth repur to the celestial region (33) "The fruits of all the (nther) gifts follox one birth but those of the gifts of gold land, and a seven years old muden follows seven births (34) "Thinking that I am the soul he who does no injury to the fourſold creations (those born of perspiration those born of eggs the vegetables and those horn of the uterus) has nothing to fear of even when he is alienated from his body (35) • Thosc mon by ubon a land is improperly stolen or those by vl om it is mide to be stolen -both the ste nier and the orderer --destroy their seven generi tions (36) "Tlat uched minded person stupefcd in Tamas (disorganızıng tend-ncu) pilfers a land or mahro another do the same is killed by Tarunas noose and is born in tic'species of the feathery tribe (37) If denuing the gilt, one pilfers a land beloni ing to ·Prihaspati Samhita 427 Drahmani, his three generations are destroyed by tears shed (by such a Brahmana) (38) “The stealer of land is not purihed by [the gift of] a thousand of wells and tanks by the celebration of] hundred Horse Sacrifices, and by the gift of 2 Kolt (ten millions) of kine (39) "He, who wrongly possesses a con, a prece of gold, or a plot of land half a cubit in measurement, lives in hell till the hour of final dissolution (40) "One meets with destruction by wrongfully possess. ing a boundary land, measuring even hall 4 cubit By obstructing a odden by hine or the village road, or the cremation ground and striking the kite, one remains in hell tall the final dissolution Vyšsa's deli. verance is that one should suw corns in a barren place, dig wells in 1 waterless place The faise accusation of 1 muden destroys five generations, and that of a cow, ten (41-43) ** The false accusation of a horse, destroys a hundred generations, that of men (2¢, servants), a thousand Those born and those who will be born in the family of one who utters a falsehood for gold are destroyed (44) "To speak false for land, destroys all Tberc. fore, one should never utter a falsehood for land Ons should never cherish an inclination for a Brahmana's. property, even if his vital brcath comes up to the throat (45) That dreadíul poison has no medicine and no physs. Poison is no poison, but a Brahmana's property (venily] is spoken of as posson (46) "Pouson kills only one man who takes it) but 2 Dráhmana's property destroyes eyen his son and grande - cian ·428 Isthespalt Samhita son One can digest iron, powdered stone and eren poison (47) Vhat man, in the three regions, can digest a Brált. mana's "property? A Brahmana's anger is a weapon, a king's hand is a neapon (18) "A weapon destroys only one man, but a Brahmana's anger, the entire family The Brahmanas have tbus ire for their weapons, and Harı (Visliņu) has the discus for his weapon (49 "[A Brahmana'sjanger is fiercer than the discus, one should not, therefore, make a Brahmana trate Those destroyed by fire or the Sun, may grow agair (50) "But there is no re growth for him, who has been destroyed by a Brahmana s ire Fire destroys (an article] by its power, and the Sun, by its rays (51) • The king consumes [a person) with the rod of chas. tisement, and a Vipra with anger That wealth which creates a desire for a Brahmana s property and hanker. ing for what is dedicated to a Dưity, leads to the destruction of one's family and self The theft of a Brahmana's property, Brahmanıcıde the pilfering of a poor man's wealth, and that of a preceptors or a friend s gold, afflicts one even if one is stationed in the celestial region The sun attached to the stealth of a Brahmana's property, is never dissipated (52-54) If one hides that sin it will get wind elsewhere The weapons [bought] and the soldiers fed by a Brahmana's wealth are destroyed in a battle like water in sands O Vasava O foremoost of the Celestials, cternal is the gift that is made unto a person who 15 well read in the Vedas, born in a good family, poor, contented, humble, given to the 3yell being of all creatures, who studies the Vedas, performs penances, ·Vishaspat: Sanhita 429 has acquired knowledge and controlled the senses As milk, curd, clarified butter and honey, placed in a raw carthen vessel, are destroyed for the defect of the vessel, so an ignorant man, who accepts cows, gold, raiment, ifood, land and sesame, is consumed like a wood IE an ignorant person lives in one's own house, and one vastly read in the Sruti at a distance,-presents should be made unto the one who is master of the Vida There is no snin superseding the ignorant wight А learned person, Vásava rescues the family by seven and seven (ie, seven generations upwards and seven downwards) (55-61) "He, who excavates a new tank or reclaims an old one, lives gloriously in the celestial region after resscuing his entire family (62) * He, who reclaims old tanks, wells, pools, forests and gardens, enjoys the same fruits of the original maker (63) "The person, Vasava, in whose tank water exists cven in the summer season, never comes by any dis tressing condition (64) O foremost of the kings, the person, in whose tank Da this earth, water exists even for a day, rescues seven generations upwards and downwards (65) "By making gifts of lamp one becomes of a hand some body By making gifts of edibles, one acquires memory and intellect (66) "If, after perpetrating taiquitous deeds onc gives food unto one soliciting the same and especially unto a Brahmana, one is not affected by the sin (thereof) (67) "[The sages] call him the destroyer of a Brahmana, who, when seeing lands, kine and wives of one, forcibly 55 ·490 Vrihaspar Sathild taken by another, does not communicate (the maltet unto the master] (68) "If a hing, on being communicated by the Brilima. nís, oppressed by anger, does not save them, him also, they call the destroyer of a Brálmana (69) "He, who, out of stupefaction, puts impediments in an impending morge, sacrifice or gilt, o Vásava, is born as a virmin alter death (20) Wealth is multiplied by a gift, and lifc [is prolonged) by the protection of lives By abstention from injury, one enjoys the fruits [thereof in the shape of] beauty, prosperity and freedom from diseases (71) "By partaking of fruits and roots one attains to the adorablc celestial region along with the dwellers therc- By lasting, one enjoys a kingdom and happiness cicry where (72) *[The acquisition of] hine, etc, [1s the fruit of} initztion, One, by living on grass attains to the celestial region One, by bathing three times [a day) acquires and by drinking air only (and dying thereby), one rcaps the fruit of a sacrifice (73) "A kingdom does not accomplish what is gained by] 1 twice born person who bathes daily adores the Sun, and recites the Alantrams at the two periods of junction, One attains to the celestial region by meeting with death while fasting (74) "Entering ito a fire by being self restrained, one lives gloriously in the region of Brahmá He, who returus precious stones, comes by creature comforts and sons (75) "Hc, who fasts lives, for good, in the celestial region He, who always lics down on one side, comes by a desired for condition (76) women ·viherpati Samhita 431 "lle, who resorts to a hero's seat, a hero's bed and a hero's place, has eternal regions and desired for objects (77) "By performing fasting, initiation and water sprinkting for twelve years, one attains to a region'superior to that of heroes (78) By studying all the Vedas, one is immediately trced from Aso !row He, who performs sanctifying religious nites, lav «s«gloriously in the celestial region (79), "The Iwice born, who study the holy deliverance of Vrihaspatı, have these four, vis-—longevity, leathing, fame and strength, multiplied" (80) TRE END

·DAKSHA SAMHITA':
ORIGINTAI TEXT
WITH A
LITERAL PROSE ENGLISH TRANSLATION.
EDITED AND PUBLISHED BY
MANMATHA NATH DUTT (Shastrı), M.A., M.R.A.S.,
Rector, Keshab Academy,
Author of the English Translations of the Ramdyanam, Mahd.
Bharatam, Srimadbhagavatam, Alahanartana-Tantram,
Hartuens'a, Agri Purdnom Barkardaya
Purdnam, &$,&.
Caltvila
PRINTED BY H. C DAS, ELYSIU PRESS,
40, NAYAN CHAND DUTT'S STRICT.
19.07.

·DAKSHA SAMHITA'. CHAPTER 1 THERE was a patriarch named Diksha who was ac quainted with the true import of Dhirm: (religion), Arthu (worldly profit) the foremost of all those conversant with the Deitis, and a perfect master of all forms of learning (r) Creation, universal dissolution, preservation and des. fruction tahe place of themselves and the soul abides in Bralman (2) A Brahmacharin (religious student), a Grehastha fhouseholder), a Vanaprastha (forest recluse) dna a Yatın (herrat)or all these, Dahsha wrote hos Institutes (3) As long as a boy does not attain to the age eight, ſhe is known as a new born babe He is to be known as an embryo, the difference [only] being that of, his individuality (+) In the period (that is during the period) that he is not invested with the sacred thresd, there is no sin in a food and an interdicted edible to demk, !!! What should be spolen or not, and in falsehood (5) By doing forbidden deeds, after being invested with the sacred thread, one conimita a he is not sixteen years old, he is not entitled to follow an established rule or practice (6) As long as one studies the Vedis and follows the Vedic observances, he is called a Brahmacharin Thereaſter, on being bathed, he becomes a householder (7) As lonxas 56 ·DAKSHA SAMHITA'. CHIPTIRI Tirre was a patriarch named Duhula who was acquainted with the true import of Dharma (relizion), Artha (worldly pront) the fotemost of all those con versant with the l'adis and a perfect master of all forms of learning (1) Creation, utilversal dissolutio, preseriton and des. inction lahe place of themselves and the soul abides in Brahman (2) A Brahn ichurin (religious student). A Griliasilia Ahouseholder) 1 vanaprastha forest recluse) dna a Yatır (her)--or all these Dahsha wrote lus Institutes (3) As long as # boy does rot attain to the age of righe (he is knonn) as a nex born babe He is to be hnown as an embryo tite difference (only) being that of, his individuality (+) In the period that is during the period] that he is not invested with the sacred thread there la no sin an a food and an interdicted edible en drinh, in what should be spoken or not and in falsehood (5) By doing forbidden deeds, after being invested with the sacred thread onc comunita 3 sin 1. lun; as not sixteen years old he is no! chtitled to follow an established rule or practice (6) As long as onc studies the l'elis and follows the Vedic observances he 11 called a Brabracharia There. alier, on dem Uched, de bclotes 2 kuussholder (7) 56 ·434 Duksha Senhold a Two classes of Brahmacharin haic been mentioned by the rise in the Sangitt The first is Usalur: Snaka (a Brahmana, in a state of pupilige, who wishes to pass on to the state of a houscholder), the second is Naishtliku (one who feads a liſc of perpetual celibacy (8) ilenho after hyving adopted the life of a houscholdier, becomes a religious student angın--is neither Yarın nor a Vinaprastha, but he is drvorced from all thie d's'ranius (9) A nice born person should not live, cvcn for a day, without following any order If he lives without follou. ing an order, he is required to perform a penitential mitc (10) He, ho, disorced from an order, engages himself in recitation, or in the performance of Iloma, or in making gifts, or in Vedic study,--does not reap the fruit thereof (11) The three orders should be folloned in die succes. sion, and not in a reverse course there is none more sinful than be who follows them in a reverse order (12) A Brahmacharın is marked by a girdle, a black antelope skin and a staff a householder, by the sacrifices for the Deities, etc, and a forest recluse, by the presence of nails and hairs And a latın (is known] by 3 threefold staff 1 lese are the different characteristic marks (13) He, who has none of these marhs, is no follower of an order, and he is required to perform a penitential The order of the above mentioned rites las not been spoken of, nor las the time of those rites] been recorded, in the Smriti, by the Sages (14) Tite ·Dalsha Sanchita. . Besnfeared with sneat and perspiration, one gets up from the bed Therefore without bathing, ope must not perform any religious rite, such as, the recitation of the lantrams, the celebration of Home, etc (9) If a Vipra, getting up from the bed at dawn, tahes his daily bath early in the morning for three years, he has the sins of his entire birth dissipated (10) Bathing in the morning, at the period of conjunctirn when the Sun rises, is equal to the (penitential rite of] Prágápatya in the destruction even of mighty inrquities (11) The Rishis higlily speak of earls bathing in the morning, for it a zelds (ruits seen and unseen One who bathes in the morning with his soul purified is entitled to perform all, such as, the recitation of the Manto amo, etc (12) It is,and that one alould rinse the month alter bathing By performing the A ch manant (ringingi. according to the following regulation.--one attains to · punfication (13) Having washed both the hands and feet one should drink water ti rice after seeing it carefully Then one should rub the mouth twice with the thumb curved a httle (14) Having aprinkled his tho feet completely with 571et, one should touch one s limbs with the fingers I herefter, one should touch the tho nostrils with the thumb and the forefinger Sprinkling unter thrice, one should touch one's face Then sprinkling the Seet completely with water, one should touch the limbs. (13) Theseåſter, one should touch the nose with the thumb and the forefinger And with the thumb and the name- ·4.40 Daksha Samhita The Rishe Saintly Author) is Vis'sámitra and the metre ts Gayatrı Sávitri is thus qualified In the fifth part of the day, due divisions should be made (41) (Divisions of food should be made) for the departed Nanes, the Deities the mankind and the insects, etc Such is the deliverance [of Daksha] Since a householder gives daily sustenance unto the Deities, the human beings and the bipeds, the order of a Grihastha is, therefore the foremost of all I s ramas The order of a louseholder is spoken of, as the source of the three other + s ramas (+2–431 That being deteriorated the other three also become subject to decay A trunh has the root for its life, the branches liave the trunh, and the leaves have the branches (for their life] (++) The root being destroyed all these meet with des truction A householder sliould therefore be protected with every care (45) He is to be reverenced and adored by the king and the three other castes (except the Brahmana] 15 called a householder wlio performs the duties of the order A householder does not become a houscholder) by [merely possessing) a house (46) A man,-neglecting his own duties and failing 10 bathe, offer oblations to the Fire, recite the Alantrams and make gifts does not become [a householder] by (merely having) a son and a wife (47) By being indebted to the Deities and others,* one He is • Th s refers to the various debts which a man is to satisfy The debt to the Deit es one satisfies by performing tel gious rites, the debr to eke departed lanes one sat ages by performing the Srudaka the debt to the Riskis one satisfies by making religious stud es, and the debt to mankind, one satisies by leed ng theo ·Daksha Samhita goes to hell One who eats alone is the taker af food, while the other (who shares it with many ) the feeder of others (48) [The difference between these two is ~1 He who only takes food for himself (lives alone for himself and] does not feed others He-sho makes allotments [of food unto the guests) 18 forgiving compassionate, devoted to the Derties and guests -1$ a pious house holder He is spoken as the leading householder in whom exists these accomplishments vis -mercy bash fulness forgiveness reverential faith discriminative Janowledge, practice of Yoga and gratitude Having made an allotment [of the food] a householder should partake of the residue (49–51) Having partaker of the food and sat at ease, he should digest the same He should then spend the sixth and seventh parts of the day in the study of the Itihases and the Puránás (52) In the eigth part [of the day] temporal affairs should be attended to Then again he should adore the Fire in the evening He should next perform Homa take meals and finish other household works (53) Having performed (all the duties) one should after wards study the Vedas a little One should spend the tuo periods of time after Pradosha (nightfall) an the study of the Vedis (5) He who then slecps for the next two periods is com petent to attain to Brahman Occasional ſites and those undertahen with a particular arm one may perform at any time whatsover when the necessity arises No fired time 1$ laid down for them Onc being born in this world shall have to meet with death here (55-56) 57 ·Daksha Samhita. One wishing for happiness, should, therefore, perform all the duties with every care. The middle period is the best for all the rites By partaking of the clarified butter left as remnant of the offering of oblation, and going to sleep in due time,-a Bráhmana has never to suffer from any physical disabilities (57-58) CHAPTER 111 A HOUSCROLLER has nine Sudhis I shall express these nine in words Similarly there are nine (proper] acts and nine (improper) acts (1) Secret deeds are mine open works are nine, successful works are nine, and unsuccessful works are also nine. (2) There are nine objects which are never to be given away [by a householder) These groups of mine always lead to the aggrandiscment of a householder (3) I shall now describe the ludhá articles When any distinguished person comes to the house, one should gently offer these lour, the mind, the eye, the face, and the words. One should rise up and say, "come here." carry on a pleasant conversation, saying, "welcome,' treat him with food, and follow him (All) these Horhs should be carefully (performed] 14-5) Other minor gifts (are ]-[pointing out olj a place [for sitting), ofiering of) water (for wasluing the feett; [nffering of a K'rs'n-seat, washing the feet; (offering of) oil for rubbing the body; (offering of] a bett, [and offering vf] food, according to one's night. A houscholder sliould not take his food before his guest 11 ·Daksha Samhita 443 proper deeds is fed, the offering of earth and water, -all these, a householder should always perform (6-7) Sandhya adorations bathung recitation of the Gayatrz, Hona, Vedic study adorations of the Deities, adoration of the Viswadéwas hospitable treatment extended to the guests according to one's own might proper allotment of food for the departed Manęs Deities, human beings the poor the helpless the ascetics the father, the mother and the preceptor-these are the nine sacred] works iniquitous deeds are, again the following ---) Falsehood knowing another's wife taking for. bidden food knoning a woman who should not be known, drinking what should not be drunk, com mitting injury, doing works not sanctioned in the Srutr transgression of a friends duty —these are nine im- One should avoid them all Longevity, wealth, weakness of a house counsel sexual inter. course, medicine austerity charity and honour,-these nine should be carefully kept secret Freedom from a disease, satisfaction of a debt gift study sale, giving away a daughter in mariage dedication of 7 bull, secret sin, and the act of not being censured by others --- these nine should be publicly done by a householder (8-14) What is presented as a gift to the father, to the mother, to the preceptor to a friend, to a humble person, to one who has done any good, to the poor, to the helpless and to distinguished persons, yields fruits (15) What is given as a present to a Wehed person to a panegyrist, to an ignorant night to a bad physician, to a luar, to a cheat, to a fisterer, to a wandering actor, and to a thick, becomes fruitless (16) ·444 Daksha Samhita A small property, what is gained by bogging, what iš kept as a security, trust money, a woman, a woman's personal property, what is inherited, whole estate and public property,—these niñe articles should never be given away even in a calamity, if there is any living member in the family That foolish wight who gives them away, is required to perform a penitential rite (17-18) The Goddess of Prosperity in this world and in the celestial region in the next, does not forsake a person who knows these groups of nine and performs the sites mentioned therein (19) Others should be looked upon as his own self by a person desiring for happiness Happiness and sorrow are equal both unto one's ownself and unto others (20) Happiness or sorrow, which should be afforded unto others, would, afterwards again arise in one's own self (21) No article is procurable without trouble How can any religious rite be performed in the absence of [proper) articles? There is no religion in the absence of rites And where is happiness in the absence of religion ? (22) All persons seek happiness but that orginates from religion Therefore religion should always be carefully practised by all the castes (23) Ante for the next world should be performed by articles acquired by fair means A gift should be duly made unto an accomplished person in proper time (24) In making a gift, the particular fruit multiplies in order, in equal number, twofold, thousandfold, and endlessly Similar (is the fruit) in committing injury (25) Equal is the fruit) when a gift is made unto a

·Daksha Sani14
Brahmana * a thousandold (when it is made wato) a
pręceptor, and endless (when it is made unto) one
who has mastered the Vedis (26)
Not only that which one gives unto an unworthy
person who neglects all injunctions becomes futile but
the remaining virtue is also destroyed (thereby] (27)
Finding out one who solicts a gift for presenting a
calamity or for maintaining his relatives one should
make a gift otherwise it would yreld no fruit (28)
The virtue of a person who establishes an orphan by
performing the rite of investiture with the sacred thread,
marrage etc for hım cannot be enumerated (29)
The well being which is attained by a person for
settling down a Vopra is not acquired by an Aguhotra ,
or an Agnisthoma rite (30)
Whatever is greatly pri ed whatever is the most
favourite article in the house should be given away
uito a qualified person by one seeking an endless
possession of all those articles (31)
CHAPTER IV
The household of men has the wife for its foot if she
follows the Vedas there is none equal to the domestic
mode of life If a wife is under the control of her
busband (1)
• The Text has Brálmana Vruvé 1 one who pretends to be
Brahmasa but aeglects the dut es of the caste It is however Curluk
bow may the frut be twofold in the case But we have rendered the
Tezt I terally Pothaps the Aatbor beans Brdhmena Sretna)

·446 Daksha Satkhiti With her one reaps the fruits of the threcfold objects of life, namely,-- Dharma (Virtue) Artha (korldly profit) and Koma (desire: If she follows her onn will and is not curbed (by licr husband) out of love, she becomes uncontrollable afterwards lhe unto 1 diserse neglected She who follows the wall of her lord does not guc vent to evil words is an expert, is chaste, speahs pleasant words is protected by her own sell, and is devoted to her consort is a goddess and not a woman (:-) This world is like a celestial region unto him whosa wife follows him obediently It is like a hell unto him whose wife is against him There is no doubt in it (5) Mutual attachment (between a husband and a wile), is rare even in the celestial region There is nothing morc painful than the fact that one is attached to, and another is unfavourably disposed towards, (the other] (6) The domestic mode of life is for happiness, and happiness is dependent on a wife in the house She, who is humble, hross the mind and is under the control (of her husband] —is a (real] wife (7) Otherwise she always becomes miserable and dis appointed Disagreement of the mind alsays tahes place when a person has a wife always going against him, and specially when he has to wives (8) All wives are like leeches Even if daily gratified with ornaments dresses and food they never cease to extort a man (9) That small leecher merely sucks the blood while the other draws the sealth property flesh energy strength and the happiness of a man (10) ·Daksha Sathild 447 Io childhood, she als ays remains afraid, in youth, she becomes disobedient, and afterwards in old age, she considers her on a husband as a servant (11) Obedient, unsullied by harsh speech, expert, chaste and devoted to her husband -a wife, endued with all these accomplishments, i5, forsooth, the Goddess of Prosperity persomhed (12) She, who is always of a delighted mind, acquainted with the position and number of household articles, and always affords satisfaction unto her husband, is the [real] wife others are like decrepitude (13) Glory is for that person in this world, whose disciple, wife, little child brothers, groin up son, servants and dependants are all humble (14) The first is the Dharmapatni (ie a wife helping in the acquisition of virtue), the second is for increasing Tust In the latter, originates the fruit that is seen, but not what is not seen (te virtue (15) If she (re, the first wife) be freed from any shortcomings, she is called Dharmapitni If she suffers from any defect, there would be no sin in accepting #second one [for as such) if she happens to be endued with accomplishments (16) He, who renources, in youth, a wife who is free from any fault and is not degraded, will attain, after death, to womanhood and become barren (17) A woman who forsakes her poor or diseased husband, is repeatedly born esther as a bitch, a vulture, or a sharh (18) A soman, who, after the demise of her husband, ascends the funeral pyre, becomes of good conduct and Irves gloriously in the celestial region (191

·448
Daksha Samhita
As a snake catcher forcibly takes out a snake from
a hole, so she, rescuing her husband [from hell, lives
happily rith bim (20)
CHAPIER V.
WAAT 23 pure and what is impure have been spoken
of (what is pure ) should be done [and what is impure,]
should be avoided by intelligent men Wishing for
your good I shall speak a little on their significance (1)
Care should always be bestowed on the purificatory
rites The purificatory rite has been described in the
Smritz as the root of the twice born All the rites of
a person, who is divorced from the purity of conduct,
become futile (3)
Purity * being spoken of as being twofold,
external and internal It is said in the Smrit that
external purity (is éffected) by earth water, etc Purity
of thought is internal (purity] (3)
External purity is superior to impurity and internal
purity *s superior to that (re, external purity) He who
ts pure in both (ie, externally and internally), 15 (said
to be] in a state of purity and no one else (4)
Earth should be given once in the generatie organ,
thrice in the anus, ten times in the left palm scien
times in both the palms and thrice on the fect (5)
This is the purification spoken of for a householder,
for (the followers of the other three [orders] it is, in
order twofold, threefold and fourfold for the fourth
[order] (6)

·Diksha Sanits 46 The earth (that is to be applied to the] first re, the generative organ) should be half a handful as described in the Smrit, for the second and the third, it has been descnbed half of each (7) The earth with winch three booth of a finger are filled up, has been described for being applied to the generative organ I bis purification is for the householders Twice as much is for the Brahmacherins (8) Threefold is for the forest reclused and fourfold for the Yatuts Water should be used as long as the earth is not washed off 19 Purification is effected by earth and water There is no trouble nor is there any] expenditure of money His mind has been examined* 1)o is lax in the matter of purification (10) This is the purification for the day time Another is laid down for the night One method obtains for the Vipras at the time of calamity, and another when they are at ease (11) A half of the purification sluch necessary in the day time, is laid down for the night Efalf of it, is for a diseased person and a half of it for liom who is in a Furry to go in the middle of a road (12) More or less should not be done, to the matter of purification, by him who wishes for purity There is no penance for the transgreşsion of the established practice (13) + He who ***t incl ned to undergo the purifying procesa 107 It is nether troublesome Dor expensis ·450 Daksha Sethhuis 1 CHAPTER VI. I SHALL now describe, fully and in order of precedence, the impurity arising from birth or death, as well as that which lasts for life (1) Immediate purification,-one lasting for a day; those for two, three, four, ten, and tirelve, days; that for & fortnight; that for a month, and that terminating with death, these ten form the fixed time of impurity ! shall, in due order, describe them fully (2-3) Her-ho is acquainted with the exposition of the Vidás together with their Angas (sıx auxiliaries), Kalpos (Codes of Law), and their Rahasya (their gnostic portions), and who performs the rites lard down therein, suffers from no mmpurity (4) Immediate purification is fard dorn for kings, sacrificial prieats, those initiated, children, for 7 death in a foreign country, for those engaged in a religious observance, and for those engaged m a sacrifice. (5) One day is spoken of for him who maintains the Sacred Fire and studies the Vedas Two, three, and four, days, are for those who are mferior and more inferior (6) A Brahmana, by caste, is purified in ten days , & Kshatriya, in twelve days, a Vars'ya, in fifteen days; and a S'udra, in a month (7) Perpetual impurity is spoken of for all of them, whio without bathing, offering oblations to the Fire and making gifts, partake of (their) mcals (8) Perpetual impurity 19 for a diseased person, a miser, one laden with debts, one who does not perform religious rites, an alliterate person, and especially for 3 hen.peched person (9) ·Daksha San hita 451 опе Dally impurity is for one who is addicted to gam bling etc, and for a dependant The impurity of a person, who does not perform the Sraddhas ends with his ashes (1e death) (10) Temporary impurity is not for them but a lifelong Thus impurity according to the differentiation of merits has been spoken of (1) If an impurity consequent on birth takes place with that of one arising from death or if an impurity, originating from death happens with that of birth-in a case of such a combined impurity one is purified with [the end of the) impurity consequent on death (12) To make gifts to accept presents Ho 13 and Vedic study are stopped in a state of impurity A Vipra conversant with scrifices deserves purification after the tenth day (13) Gifts should be duly made for it saves onc from inauspicousness If any impurity consequent on death takes place within the time of a similar one and that arising from birth happens in the course of a like onein cases of such combined impurities one is purified at the end of the previous one. In both tl e cases within ten days, one should not partake of any food of the famıly (laden with such an impurity) (14-15) On the fourth day the bones should be deposited by the turkce born The touching of the limbs IS laid down after the depositing of the bones. (16) If one husband takes wises from all the castcs in their natural order then on the occasion of the child birth impurity extends over ten six three and ope, days respectively (17) There would be no impurity consequent on a birth or death when a sacrifice is being performed or a mara ·45" Maksha Salut 1 ringe is being solemnized, when there is a revolulion it the country or ? Homa is being perfurmed (18) All these impurities have been spoken of for the time, place and case There is no impurity for a person who is visited with a calamity (19) nor CUTPTER VI I SALI now describe that Yoga by u frich the universe, the soul and the senses are brought under control (1) Prands ima (suspension of the breath', Dlyanit (meditation) Praty iliara (withdrawal of the mind from external objects) Dharana (concentration, Tarkan (abstract reasoning) and Samadhi (absorption of thought into the Supreme Spirit),--are called the six. "Angas (steps) of Yoga (2) Yoga does not consist in resorting to a forest does it consist in thinking of many literary works, nor does Ynga is performed by religious observances sacrar fices and ascetic austerities (3) Yo, ? does not consist in taking any particular food or in fixung ones looks on the tip of the nose dues it ori, unate from the observult of purity, more thim what is mentioned in the Sastris (4) Nor is logi done by the zbutention from speech the recitation of the Alantrams and the clever perform ance of the many illusory lerts Sumetimes lugar attained by one who has disassociated himself from worllly concerns (5) logt arises from strict concentration, practice firm resolution continued disgust in worldly affairs, and not by any other medis (0) Nor ·Dahsia Sushmita 431 1 Yoga is accomplished by finding pleasure in the meditation of self by the toy of purity and by the consideration of all creatures as equal and not by any other means (7) He who is devoted to self who daily sports in self;** ho 19 given to the culture of sell who is alırays engaged in the meditation of self who is by nature fond of self, who is contented who has not his mind attacha ed to any other object and who is well satisfied with sell succeeds in attaining to Yoga (8-9) One should be engaged in Yoga even when asleep especially when awake In the Seartti a person who displays such an exertion is described as the foremost of those conversant with Brahman (ro) He who does not see a self is like unto Brahman This is the deliverince of Dahua (1) The Yata, who has his migd attached to worldly objects does not attain to Ilokska (liberation) therefore a Pogin should carefully renounce attachment for things earthly (12) Some say that the attachment of the senses to their objects is Yoga Irreligion is accepted as relsgion by these ignorant people (13) Others say that the union of the mind and the sout is Yoga These are greater dunces than the first, and are simply deprived of Yoga (14) By dissevering the mind from (all) its faculties and unilving the individual soul with the Supreme One, liberation is to be attained This is spoken of as the highest Yoga (15) Attachment stupefaction distraction, bashfulness and fear, are spoken of as the operations of the mind. One shoold bring these under subycetion (16) ·452 Daksha Sarhut mmige is being solemnized when there is a revolution in the country, or ? Homa is being performed (18) All these impurities huve been spoken of for the time, place and case There is no impurity for a person who is visited with a calamity (19) 1 IIPTFR VII I SIILI now de cribe that Yogn by which the universe, the soul and the senses are brought under control (1) Pránaj iniz (suspension of the breath', Dhyonu (meditation) Pratz ofiara (withdrawal of the mind from external objects) Dharaná (concentration, Tarkah (abstract reasonin) and Samadhi (lbsorption of thou, ht into the Supreme Spirit).-are called the sixt "Angis (steps) of Yoga (2) Yoga does not consist in resorting to a forest nor does it consist in thinking of many literary works, nor docs Yoga is performed by religious observantes sacri fices and iscetic austerities (3) Yo, 7 does not consist in taking any particular food or 11 reuns, one s louhs on the top of the pose Nor duss it or mute from the abservult of purity, more than wint is mentioned in the Sastris (4) Nor is Yogi done by the abstention from speech the recitation of the Alanirams and the clever perforin ance of the many illusory fetts Sumetimes Yogith attained by one who has disassoliited himself from worllly concerns (5) Yoqz rises froin strict concentration, practice, firma resolution continued disgust in worldly affaim, and not by any other means (6) ·Daksha Sitharti 45% Yoga is accomplished by Imding pleasure in the meditation of self by the toy of purity and by the consideration of all creatures as equal and not by any other means (7) He who is devoted to self who daily sports in self, who is given to the culture of self who is always en. gaged in the meditation of self who is by nature fond of self who is contented who has not his mind attached to any other object and who is well satisfied with selt succeeds in attaining to Yoga (8-9) One should be engaged in Yoga even when asleep, especially when awake In the Soutte a person who displays such an exertion is described as the foremost of those conversant with Brakman (10) He who does not see a self » like unto Brahmani This is the deliverince of Daksha (1) The Y'atr who has his migd attached to worldly objects does not attain to Moksha (liberation there. fore a Yogin should carefully renounce attachment for things earthly (12) Some say that the attachment of the senses their objects 15 Yoga Irreligion is accepted as relt gion by these ignorant people (23) Others say that the union of the mind and the soul is Yoga These are greater dunces than the first and are simply deprived of Yoga (14) By dissevering the mind from [all] its faculties and unifying the individual soul with the Supreme One liberation is to be attained This is spoken of as the highest Yoga (15) Attachment stupefaction dıştfaction bashfulness and fear are spoken of as the operations of the mind One should bring these under subgestion (16) to ·45+ Daksha Sanhita, He, who has controlled the five ordinary serises together with the higher sir (ice, the mind) is incapable of being defeated by the Celestials, Asuras and the mankind. (17) A hero is not spoken of as one, who has forcibly taken possession of another's kingdom: he, who has controlled all the senses, is described by the learned as a hero. (18) By making all the senses, which run towards the external objects, operate internally, one should engage the mind in the meditation of] the Atman (self) (19) Being freed from all distracting thoughts, one should consign the individual soul to the Brahman. This is Dhyána,--this is Yoga; the remnant is nothing but the amplification of a book (20) Renouncing attachment for earthly objects, when the mind becomes stearlied in the form of the power of the soul, it is called Samadhi (21) Temporary is the position that is attained by the unification of the four (vis, corporal body, subtile body, individual soul and the Supreme Soul) real, and unending is what is acquired by the union of the two (i.e., the individual soul and the Supreme Soul) (22) It is a contradiction when what does not exist for all, is spoken of as existent Therefore that does not exist in the beart of another (23) Brahma is to be known by one's own self, like cohabitation with a maiden. One, who is not a Yogin does not know (Brahman); as one, born blind, does not know a pitcher (24) Brahma is completely, knoxable by him who daily But eternal $ ·Daksha Sathkida 455 practises Yoga The Eternal Para Brahma is not ascertainable on account of subtleness (25) Like mental thoughts, the learned know It (Brah. man) as one Women and illiterate people consider it as manifold 126) Even the Celestials, who are possessed of Sattwa (harmonising tendency) are under the control of the ohject of the senses what to speak of men in this Tespect who are under the influence of stupefaction and possessed of a very small portion of the Sattwa guna (27) Therefore casting off the impurities of the mind, one should take up the staff (of a Yogin), others can. tot do it and deconse subject to tie objects of the senses (28) The water driven by the mind and converted into waves does not stand still even for a moment. Therefore one should not place confidence in any (29) Many persons drive their livelihood under the umbrage of a triple staff [ie of being a Sannyasın), Ise, who does not hoow Brakması, is not worthy of holding the triple staff (301 [A login) should always preserve his Brahma. charyya [celibacy) Sexual intercourse 15 of eight sarts -va, thinking of a woman talking about it}, dattiance with a woman, looking (at a woman with an impure desire), speaking to her secretly, determination [lor holding a sexual congress], persistent endeavour [for doing it) and the actual deed The learned hold that these are the eight divisions of sexual intercourse (31-32) This should never be thought of spoken of, nor ·*36 Dalslan Sarhlità 1 should it cver be done One, uho has mastered all these propensities, is a Yatın, und nonc else (33) Branding him 15 an outcastc, the hing should speedily turn him, who, living adopted the file of mendicancy, does not observe its regulations, out of his hingdom (34) One (mendicant) is a Blikshu, two are called Alithuna in the Smriti, three are called Gráma, and more than that, Nagara (35) A Nagara, Grims, or a Mithuna should not be formed (by a Yatır] By doing these three, a Yatın transgresses his own duty (36) If they would thus come to Ire together, their conversation would (naturally) tend towards begging, the hing, the objects of their affection, slandering and jealousy (37) The exposition of the Scriptures for lucre and adora. tion, the collection of disciples and many other similar displays are (in vogue, amongst the bad ascetics (38) Meditation, purification, begging alms, and always Irving in a solitary place,-these four are the duties of a Bhiksha He must not follow the fifth (39) (A Bhikshu], -emaciated by ascetic austerities and the recitation of the Mantram, disabled by interrup. trons of health, age, o firmity or decrepitude, possessed by an eul planet, deranged in intellect-[may sech re. fuge in a house) (40) But a healthy and youthful Bhikshu cannot betahc to a home life, he would thereby vitiate that place and injure the learned (41) Such a healthy and youthful person destroys his Brahmacharyya, when Brolmacharyya is destroyed, his family also meets with destruction (42) ·Dalshe San Anti 457 If u huc luing in a house, 3 Bhikshu folds sexual intercourse then the root of the master of that house is cut off (43) \Vlat is the use of any other religious rite for lan in whose house a Yaten finds shelter even for a moment? He hecomes blessed thereby (44) Living even for one night a Patin consumes all the sins that are collected by a householder till huis death (45) The three worlds consisting of animate and in animate creations are fed by him who fccds a Marin, laden with toil in the order of hermitage by the practices of Yoga (46) The country in such a Yogin nell versed on medi tation, resides becomes purified what to speah of his relatives 2 (47) The thought of dualism durhism and. monism, no dualism and no monism, leads to the highest acquisition (48) Permeated by the thought of Brahman one should neither think of one s self nor of his relationship with another Obtaining such a stage one comes by the most excellent station 149) Some firmly believe in dualism and *01110 monism I would describe thir tırınly fornird tcnrts of the monists (50) If one sees a second object except the sell, then be xl ould study the S'dstros and listen to the Fiews contained) in innumeratie books (51) The lipras sho study the Institutes of Daksha con. taining an alcount of the most crcellent duties of all the orders as spolen ol duly, repar to the celestial religion (32) manism 18

·Daksha Samhita
458
Lien if an inſerior person studies and listens to
It reverentially, he comes by son, grandson, animals and
fame (53)
If a twice born person makes this Dharma Sastra
listened to by others at the time of a Sraddha, it yields
endless fruits and comes to the departed Manes (54)

·S'ATA'TAPA SAMHITA'.
ORIGINAL TEST
WITH A
LITERAL PROSE ENGLISH TRANSLATION,
EDITED AND PUBLISOED AT
BIANMATEA NATH DUTT (Shastri), MA, MRAS
Rector Arshus Acadenty
Auchar of the English Translation of the Rimdyanam slaha
Taratam Srimadbhagavatan Jahanırsina Toniram
Ilaripamsa Agni Puranam Sarkandtyr
Puranam &c &c
Gulrulia
PRINTED ar II C Das ELTIIN PAL
40 NATAY CHAYD DUITS STREET
1907.

·458
Daksha Sonhits.
Even if an interior person studies and listens to
it reuerentially, he comes by son, grandson, animals and
fame. (53)
If a twice-born person makes this Dharma S'astra
listened to by others at the time of a Sraddha, it yields
endless fruits and comes to the departed Manes. (54)
THE END.

·S'ATA'TAPA SAMHITA'.
ORIGINAI TEXT
WITNA
LITERAL PROSE ENGLISH TRANSLATION.
EDITED AND PUBLISHED BY
XANMATUA NATH DUTT (Shastri), MA, W.RAS.
Reclar, Keshab Academy,
Author of the English Translation of the Ramayanam, lába.
haratam, Srimadbhagatatam, Jahánıtaana Tatiran,
Haritams'a, Agni Puranam, Stárkandeya,
Päránane, &C, c.
Saltulla
PRATED BY R. C. Dus, ELYSICS PRES
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·SATA TAPA SAMHITA.'. CHAPTER 1 The Mahápitalins who do not perform the peni tentiary rites, are born after their sufferings in hell with bodies disfigured with the signs [of their crimes) (1) The sin indicating signs appear in every birth but, with the performance of the penitential rates and repentance [for the commission of the sins) they dis appear (2) The marks of heinous crimes appear for seven births [consecutively] those of the Upapataas (minor sins) for live and those of other sins for three (3) The diseases begotten of the iniquitous deeds of manhind disappear with proper treatment They are cured by the recitation of the Gayatri adoration of the Celestials performance of Iloma and gifts (+) A sin committed in a previous birth assails people in the shape of a disease after the termination of the sufferings in a hell It is dissipated by reci tation etc, (5) Leprosy consumption gonorrhoea diarrhoea ob struction in urination stone cough dysentery, fistula, obstinate ulcers inflammation of the glands paralysis loss of eyes —these diseases says the Surfiti originate from the perpetration of 1 enous crimes (647) Dropsy liver spleen colic, ulcer short breatt ing dyspepsia fever cold forgetfulness distraction of the senses Galagraha (a kind of disease) bloody tumour, dry spreading ito! are the discases begotten of minor 60 ·460 S'atataga Samhita SIDS one convulsie fits appearance of arcular figures of various sizes on the body, trembling of the body, itches; elephantisis, Pnondarıka (a kind of leprosy) and other diseases originate from Unupata sins The diseases of mankind heard by the name of] piles, originate from Atipapa (leinous crimes) (8—10) Various other diseases originate from the combina tion of sites Their symptoms and penitentiaty rites should be spoken of in due order (11) In Maltapalakas (gravest sins) [gılts] must be ir full in minor offences in half In other sins should gure away a sixth according to the nature of the disease and proportionate to otye s power or other Sise (12) The general role for making a gift of kine and other rites, is this - In the gift of a cow it should be of a good nature with q calf and yielding milk (13) In the gilt of a bull it should be endued with aus picious marks and decorated with gold and a piece of white cloth In the gift of earth one should giie away, unto the twice born linds of the measurement of terr Nivarttana (14) A Novarltana consists of thirty rods each rod being ten cubits (in length] Ten Nivarttanas make one Gocharma By making a gift [of such a piece of land] one lives gloriously in the celestial region (15) Where a hundred Nishtas (gold coins) are to be given a1717, gold ffty or twenty Nishkas in quantity, (should be given) in the gift of a liorse one should present a quiet and good looking animal bedached with ornaments (16) ·462 Sátátapa Samhita properly adore the twice-born persons Gratified, tha Brahmanás should accord permission unto one who wishes to perform a religious rite. (24-25) If the Brahmanas desire it, all the faults in the matter of recitation, or in austerity or sacrificial rites dis appear. (26) The Deities honour what the Bráhmanás say The Bráhmanás are at one with all the Deities and their words never prove otherwise (27) Fasting, religious observance, pilgrimage, religious austerity, of all these are performed by the Vipras, complete becomes the fruit thereof (28) When the earthly deities (re, the Brahmanás) say that it is well done, one should carry it on his head after saluting them (Thereby] he reaps the fruit of an Agnisthoma-rite (29) The Brahmanis are the moving pilgrimages void of water and granting all desires Persons suffering from the impurity (of sins), are purified by their word-like water (30) Having obtained their permission and received their blessings, one should after feeding the twice born according to ones might, take one's meals along with one's own hinsmen (31) CHAPIER UI AFTER serving is term in hell, the destroyer of a Brálmann, is born afſlıcted within lute leprosy Therefure, for the expiation of thit sio, one should perform #pehut entral ntr. (0) ·S'atstapa Sam Arla 46% Tive pitchers should be placed filled with five gems five leaves and covered with a piece of white cloth (2) Earth collected from horse stable, etc, should bo placed into them, they should be filled to the brim with sacred water and contain five bitters and various sorts of fruits (3) Sarvoushadi (sacred medicinal herbs) should be placed inside them And they should be placed on each side by the twice born One should then place on the middle pitcher, a lotus of eight petals made of silver (4) On it, one should place the figure of the four-faced Deity Brahma, made of half a Pala of gold (5) With scents, flowers, incense, etc. the sacrificer, should duly adote at thrice dally with the Purushasúkta. Mantram (6) Thereupon the Brahmanás, observing celibacy, should gradually, recite their own Védás-the Riga Vida, and others into the putchers placed in the cast and other quarters (7) Thereupon after propitiating the planets, one should perform the tenth part of a Homa on the middle pitcher with sesame and gold soaked with clarified butter (8) Having finished this site extending over twelve days, the foremost of the twice born should sprinkle the sacrificer with water in the altar (9) Thereupon one should, proportionate to his means, present kine, lands, gold, sesame, etc, unto the twice born Unto the A charyye, he should give the idol (10) [He should say -] "Oye A'dityas, Vasus, Rudras, Vis'wadévás, Naruts, being gratified, do ye destroy my most terrible sia (11) ·464 Sátátapa Sethitd. Repeatedly reciting this Pfantram with res erence, he should beg pardon from the A'chárjja By obsery. ing this regulation, one suffering from white-leprosy, becomes puriñed (12) The slayer of a cout, after his sufferings in a hell, is born as a leper His redemption is as follows. He should place a pitcher filled with articles mentioned before, Its body should be pasted with red sandal, filled with red flowers and covered with a red cloth. Having thus made that pitcher red, he should place it in the south (13-14) He should then place on it a copper plate filled with powdered sesame, he should place on it the image of Yama, made with gold of the quantity of a Nishka. (15) He should then adore it with the Purushasilkta- Alantram, [praying --] "May iny sin be dissipated" One, well-read in the Sáma-Vedi, should finish the reci. tation of the Saman near the pitcher (16 Having performed the tenth part of the Homa with mustard and Abhishechanan (sprinhling with water) with the Pavamonisúkta, one should present, unto the A'chárya, the image of the King of Righteousness (17) "May Yama seated on a buffalo, with a dreadful rod in his hand, the presıdıng Deity of the south---may he remove my sin (181 Having recited this Mantram, one should perform the Visarjjana nite* He should then spend a mooth being filled with reverence and faith The sin of the destruction of a Brahmana or a cosy is dissipated by this penitential nite (19) 12 • The I le of a Deity 15 invohed on the image at the commencement of the worship, and at the cod of at the said life is sud to be threwa salo walce. Visanjana signifies to throw off ·stálåtapa Sathild 403 The destroyer of one's onn father is born as an Inntit,--and that of mother, as a blind person after undergoing the pangs of a rell One should, therefore, duly perform the penitential tite (za) One should, according to directions, perform thirty Þrágápatyas After the termination the rite, one should inake a boat with gold, in quantity weiglung Pala (21) Then placing a pitcher made of silver, one should heep a copper plate on it then an image of the Deily (Vishnu), bearing the mystic mark of S'rivatsa, should be made of gold of the quantity of a Nishka (22) Covering it with a silk cloth one should duly adore it He should then present unto a twice born person, the boat containing all the requisites (23) "O Vásudeva O lord of the universe, O thou station. ed in all creatures, O thou the destroyer of the calamity of one who boils unto thee, do thou rescue me, who am sunk in the ocean of iniquitv (24) Having recited this Mantran and saluted it, one should present it (se the image) unto a Brahmana one should make presents unto other Brahmanas proportion ate to one's means (25) The destroyer of a sister is born as a deaf after the termination of sufferings in a bell In the destruction of a brother, [one is born) as a dumb The following us the tedemption laid down in the Smriti (26) One should, for the ecpiation of the sin perform & Chandriyana rite After the termmation of this religi. ous observance one should make gift of a book with a golden fruit (27) Reciting the following Alantrants, one should throw of the image of the divine we of Bakmá,- 0 1 ·466 S'stainda Simhita . Saraswatı, 'O Mother of the universe, O presiding Goddess of 'the words of the Vedas, o great Goddess, rescue me from the sin originating from the iniquitous deeds A person, slaying a child, is born as one 1 hose children die on birth (28-29) For the purification of this sin, one should perform the wedding of a Bráhmana and duly listen to the reci. tation of the religious work} Harivams'a. (30) One should then duly recite the Alahárudra. Eleven Rudras with six Angas pass by the name of Rudra. (31) The aggregate formed by these eleven, is called Allahárudra. Similarly this aggregate of eleven is also called Aturudra (32) [With this dlantram] and ten thousand Durva-grass; the tenth part of a Homa should be performed. Eleven gold Neshkas should be given away as the sacrifical present. (33) But these eleven Palas, one should present unto a iyice-born person according to one's means. One should, also, proportionate to one's might, make presents unto other Brálimanás (34) [The priest) should make the pair bathe afterwards with the Varuna-dlantram [The sacrificer) should give unto the A'cháryya clothes and ornaments (35) One, killing a cow, is born as a leper and his family becomes extinct For the expiation of that sin, one should perform a lundred Prajapatya-penances (36) After the termination of the tite, ohe should, after making gifts of lands, listen to the recitation of the Mahabharatam. The stayer of a woman suffers [in another birth) with chronic diarrhea He should plant ten As'aathva-trees (37) ·Setálapa Sath hita 461 He should ti en gile away a small quantity of sugar, and feed a hundred Brábmagás The destroyer of a king suffers from consumption The following is bis redemption (38) By giving away kine lands gold siveetmeats water clothes a small quantity of clarified butter and sesame by making gifts in this order the disease of consumption is cured A man killing a Vais ya is born suffering from blood discharges (39-40) Performi g four Prajapatyas one should dedicate paddy (to the quantity of] seven (Khan] The des troyer of a Sudra is born as a man suffering from the disease of Dandapatanaka (41) After performing one Prijdpatya one should give away a cow with a money present In the destruction of artizans one is born as being barsh speeched (42) For the expatron of that sin a white bull should be given zuzy А person slaying an elephant becomes unsucessful in all works (43) Having a palace made one should place an image of Gants a or he should recite the Gares a Mantram 2 thousand times (44) Ti e gratiſ cation of Gana should frst be done by the leaves of holatl20 leaves and barley cakes By stay Ing 2 camel one is born with a hoarse voice (45) For the pur fcation of it at sin one should present camphor to the quant Is of a palam By slaying a horse one is born wt a crooked face (46) for the expiation of tl at sio one should ghe away sandal wood one hundred polas in quantity By killing a ste buffalo one is born with insinaruin a (a chronic enlargemert of tte spleen) (47) 67 ·466 Satanda Samhita Saraswati, O Mother of the universe, O presiding Goddess of the words of the Vedas, o great Goddess, rescue me from the sin originating from the iniquitous deeds A person, slaying a child, is born as one whose cluildren die on birth (28-29) For the purification of this sin, one should perform the wedding of a Brahmana and duly listen to the recitation of the religious work] Harijamsa (30) One should then duly recite the Maharudra Eleven Rudras with six Angas pass by the name of Rudra (31) The aggregate formed by these eleven, is called Alahärudra Similarly this aggregate of eleven is also called Atirudra (32) [With this lantram) and ten thousand Durva-grassy the tenth part of a Homa should be performed Eleven gold Neshkas should be given away as the sacrifical present (33) But these eleven Palas, one should present unto à twice born person according to one's means One should, also proportionate to one's might, niake presents Unto other Bráhmanás (34) [The priest) should make the pair bathe afterwards with the Varuna Mantram [The sacrificer) should give unto the A charyya clothes and onaments (35) "One, killing a cow, is born as a leper and his family becomes extinct For the expiation of that sin, one should perform a lundred Prajapalya pen ances (36 After the tetmination of the site, ohe sliould, after making gifts of lands, listen to the recitation of the Mahabharatam The slayer of a woman suffers Car anotlier birth) with chronic diarrhoea He should plant ten As'rathva trees (37) .

·S'&ldlipa Samhita 467 1 He should then gue avay a small quantity of sugar, and feed 3 hunared Brihmanis The destroyer of 2 hing suffers from consumption The following us bus redemption (38: By giving anay kine, lands gold skeetmeats, Sater, clothes a small quantity of clarified butter and sesame --by making gifts in this order, the disease of consumption is cuted A man killing a Vars'ya, 15 born suffering from blood discharges (39-40) Performing four Prázápalyas, one should dedicata paddy (to the quantity of] seven (Khari] The des. troyer of a S udra is born as a man suffering from the disease of Dandipatinaka (41) After performing one Priigdpatya one should give anay a cow with a money present In the destruction of artizans one is born as being harsh speeched (42) For the expiation of that sin, a white bull should be given away A person, slaying an elephant, becomes unsucessful in all works (43) Having a palace made one should place an image oi Ganés a or be should recite the Ganes'a Mantram a thousand times (44) The gradiſcation of Gada should first be done by the leaves of kulathzo leaves and barley cakes By shay ing a camel one is born with a hoarse voice (45) For the purification of that sin, one should present camphor to the quantity of a palom By slaying a horse one is born with a crookedi face (46) For the expiation of that sio one should gyvé atrat sandal wood, one hundred sales in quantity by killing a she buffalo one is born with Krishnagulat (a chronic mirsenmi Uhre Spreen', '147) 61 ·468 S'st staga Sarinti By killing an ass, one is born with ass like hairs on his body One should [for the expiation of the sin) present an idol made of gold wughing three Nishkas (48) By Lilling a Tarakshu deer, one is born having cy es like those of a crowy For the expiation of that sin, one should give away a cow made of precious stones (49) By killing a boar, a person is born with long and pro jecting teeth For the purpose of purification he should make a gift of a pitcher filled with clanified butter and money (50) By killing a deer, one is born lame and a juckal, Tvithout foot By him, a horse made of gold weighing a Pala, should be given away (51) By killing a goat one 19 born with an extra iimb А. she goat covered with a cloth of variegated colours should be given away by him (52) By killing a lamb one is born with jaundice ror purification he should present unto a Brahmana one Pala of musk (53) By killing a cat one is born with a trany coloured He should make a present of a pigeon made of gold to the weight of a Nishka (54) By killing Suka and a Sán (a pair of parrots) 3 man becomes a stammerer in his next birth He should present unto a Brahmana a good scriptural work with money (55) The destroyer al a case is born with a lowote He should give away a white cow The destroyer of a crow 19 born earless He should give away a blach COW (56) arm ·to be touched one is born as a worm 19 the womb By fasting for three nights he is freed from that sio (6) • Fredag i om the eleventh to the fitezath the baht ball of Satataga Samhita 469 The expiation for the sin of destruction, now spoken of 15 for the Brábmanas Hall of it in order, should hold good in the case of the Kshatriyas and other (castes) (57) CHATPTER 111 A DRINer of spirittuous liquor is born with black teeth After performing a Prajapatya rite, he should make seven figures with sugar and give them away for the expiation of his sin (1) Having recited the Alakarudra Mantram one should perform the tenth part of a Home with sesame Then Abhishekha (sponklang with water) should be performed with the Varuna Alantram (2) The drinker of spirituous liquor is born suffering from Raktapıtla (discharge of blood from the mouth) For purification he should give away a pitcher (either] filled with clariked butter or one half killed with honey, together with gold (3) By taking a forbidden food one is born as a vorm in the womb For purification one should fast on the Bhishma Pafchała day* (4) By taking food seen by a woman in her courses one is born as a worm in the womb By living on the young of cow and barley for three nights one becomes purified (s) By taking food touched by a person who ought pot the month of Kinuka sacred to Busaz ·470 S'ététape Samhita + By putting obstacles in another's feeding, one is born with dyspepsia He should, as a penance, duly perform a hundred thousand Homas (7) He, who partahes of bad food, a good article being available, gets his digestive power impaired Hc should perform three Prajapatyas and feed one bundred twice born persons (8) The adminstrator of poison becomes subject to cold. He should give away ten milch hine He, who obstructs a high road, suffers from the disease of foot He should make the gift of the horse (9) A wily person after sufferings in hell is born with the afflxctions of Asthma and Bronchitis One thousand Pales of clarified butter should be grea, away by him (10) A wicked person becomes subject to epilepsy For the expiation of the sin, he should after performing a. Brahmakurcha penance, give away a cow with a money gift (11) By giving pain to another, one is born as a sufferer of colic For the cxpiation of that sin, he should give away edibles and recite the Rudra Mantram (12) By putting fire to a forest one is born as suffering from diarrhoea attended with blood purging For the cxpiation of that sin, a fig tree should be planted by hım (13) He, as bo passes urine es en once in a temple or in water, is allrcted with the diseases of the rectum (as prles, fistula, etc,)-diseases as dreadful as the 510 itself (14) Diseases of the reclum are cured by the adora. lion of the deities for a month, gift of a couple + ·Şatatapa Sethula 471 of kine, and the performance of one Pradpatys. penance (15) Liver, spleen and dropsy are the diseases which originate from proçuring abortions For their cure the follow- Ing penitential rite is laid down in the Smile (16) lo these [diseases) one should present unto a Vipra 2 Jaladkénk, according to the regulation, with three Palas of either gold, silver or copper (17) He, who breaks an idol, is born without any residence of bss own Ile should pour ater on a Aswatha. tree daily for a year (18) He should then perform the nuptials of the As wathro. tree according to the regulations of his own family Then he should establish the image of the Deity of lapediments (Ganés'al duly adored (19) 2 He, who gives vent to foul words is born with a broken limb He should give unto a twice born person two Palas of silver and two pitchers filled with milk (20) Hie, who vilifies others, becomes bald headed [in another birth. He should make a gift of a cow with gola He who laughs at others, is born with one ear He should make a git of a cow with pearls (21) He, who shows partrality in an assembly, is botn suffering from paralysis He should make a gift of gold, three Nishkas qn weight, unto one who wends truthful ways (22) CHAPTER IV The pilferer of a l'ipra's gold is born, after the suffer, jogs in a hell, as the destroyer of his own family After ·472 Sátátapa Samhita. performing three Chandrayanus, he should make a gift of a hundred gold coins (1) The pilferer of copper is born, after serving his term in) hell as suffering from Oudumvara (a kind of leprosy). After performing,one Prajapatya, he should make a gift of a hundred Palas of copper. (2) The stealer of bellmetal becomes subject to the disease of Poondarika (a kind of leprosy). Having bedecked a twice-born person with ornaments, he should make a gift, unto him, of a hundred Palas of bell. metal. (3) The pillerer of brass is born with twany-coloured eyes. Fasting on an Ekadas'í-day and bedecking a good Brahmana with ornaments, he should present unto him one hundred Palas of brass (4) A person, pilfering pearls, is born with twanycoloured hairs. Fasting, he should give away a hundred pearls according to proper regulations. (5) A person, stealing tin, is born suffering from eye. diseases. Fasting for a day, he should give away one hundred Palas of tin (6) A person, pilfering lead, is born as sufferiog from head-diseases Fasting for a day, he should give away one Dhinu weight of clarified butter according to the proper regulations. (7) A person, stealing milk, is born as a diabetic patient He should duly give, unto a Brábmana, milk one Dhému in weight. (8) By stealing milk curd a person is born insane.. For purification, curd, one Dhénu in weight, should be given by him unto a Vipra. (9) A stealer of boney is born as being subject to .

·$ itAtapa Samhita eye diseases After fasting le should give, unto a twice born person, 'honey one Dhéuu in weight (ro) A stealer of sugarcane preparation (becomes subjects to Gulma (chronic enlargement of the liver or spleen) For the expiation of that sir, molasses, one Dhému in weight should be presented by him (11) A person stealing iron, is born with spotted limbs Fasting for a day, he should give away one hundred Palas of iron (12) A person, stealing oil suffers from itches, etc, Fasting, lie should give unto a Vipra to pitchers filled with oil (13) By pullering uncooked rice, one is born without teeth He should present images of the twin-As'wins made of two Mishkas ol gold (14) By pilfering cooked nice, one is born with a disease on the tongue He should recite the Gayatri for a hundred thousand times and perform the tenth port of a Home with secame (15) A person stealing fruits, is born with ulcerated fingers He should give unto 3 tnice born person terr thousand fruits of sorts (16) By pilfering betel leaves one is born with white lips He should give away two most excellent t'idrumas (corals) with moucy presents (17) A person stealing vegetable leares Ls born with He should she unto a Brahmata two most precious sappluses (18) By pillering trunks or roots, a person is born with a shortened hand A temple for a Deity or a garden should be made by him according to his might (19) By pilfering scenis one is born nath labs editing black eyes ·474 s'alatapa Samhita foul smell He should offer oblations of a hundred thousand lotuses to the Fire (20) A person, pilfering wood is born with a palm always perspiring For purification he should give, unto a learned person, a Kusumoha flower, two Palas in size (21) The pilferer of learning and books is born dumb He should give unto a Bráhmana works on Nyaya (Logic) and Itih usa (History) with money presents (22) The stealer of a cloth suffers from leprosy He should give unto a Bráhmana the image of Brahma, made of gold, a Nishka in weight, and two pieces of cloth (33) The pilferer of wool is born with profuse hairs on his body He should give, unto a twice born person ar dol of Fire made of gold one Nishka in weight, together with a blanket (34) By pilfering silken fibres a man is born without hairs on his body For the purposes of purifica tion a cow should be given by him unto a twice born person (25) sun By stealing medicinal herbs one is born suffering from the disease of Suryavarta He should for 2 month offer Arghya to the and ghe away gold (26) The pilfirer of crimson colored raiment and corals suffers from acute gout He should give away a she buffalo with a cloth and precious jems (27) The pilferer of a Vipra's jewels born son less For the purpose of purification the recitation of thc Nahárudra Mantram should be done by him (28) Here are lard down all these regulations which one, whose child dies after birth should perform He should ·Såldtapa Sathhold duly perform the tenth part of a Home with Pales'& twigs (29) Various fevers originate from the stealth of articies belonging to a deity, such as ſever, great fever, Rudra fever, and Vishna fever (30) One should recite into ears Rudra mantram in a (simple) fever, Mfaharudra in a high fever, Alerudra in a Rudra fever, and twice the latter in a Voitknava fever (31) The stealer of various other articles is born suffering from chronic diarrhoea By him, according to hrs might, shall be given boiled rice, water, ihnents and gold (32) CHAPIER V. THE generative organ of a person 0192ppears who knows his mother By cohabiting with a Chandaa woman onc is born witbout testes (1) For the expiation of that sin, oac should place a pitcher in the north covered with a crimson cloth and decorated with crimson-coloured garlands (2) On 16 one should place, in a bell metal vessel the image of the god of siches, seated on a man and made of gold to the weight of six Nishkas (3) He should adore with the Purusha Sulla Mantram, the giver of richos bayxg an Diversal form A Vipsa, conyersant with the Afkarva-Vida, should recite Alkardin (4) Having made an idol of gold, twenty Muslims in height, and adored it, one si ould dedicate it unto a Vpra saying lam liced kommy an (s) 28 ·476 S'alálak Sanhitt, Jlay the beautıful deity, the lord of Nidhis, the belovod friend of Shanhara, and the presiding deity of the quarter belonging to the moon, destroy my sin. (6) for the purification of the sin encompassing the destruction of the generative organ and the testes, one should recite this Jantram and duly give the image unto the A'charya. (7) By violating a preceptor's bed one is born suffer. ing from difficult urination Its expiation shall be effected by rites pointed out by the Scriptures. (8) On an auspicious day one should place a pitcherr in the West, covered with a bluc cloth and decorated tyith blue garlands (9) On it one should place in a copper vessel, the image of the deitv Varuna (the god of water), the lord of aquatic animals, made of gold, six Nishkas in weight (10) With the Purusha-S'ikta Mantrar he should adore Varuna of the universal form A Brahmana, conversant with the Sama-zeda, shall recite Samar there. (111 Having made an idol of gold with twenty Nishkas of gold and adored it, he should give it unto a Vipra" saying "I am freed from sin May the divine Varuna, the lord of aquatic animals, the sanctifer of the universe, the pilot in the ocean of the norld, purify me (13) Hasing duly recited this mantram and decorated the-idol, one should present it unto the d'charya for the cure of difficult urination (14) By knowing one's own daughter one is horn with blach leprosy. By knowing one's owo sister one is horn with yellor leprosy (15) ·Sálátapa Sathhels 477 For averting its action one should place a pitcher, in the cast, cosered with a yellow cloth and decorated math yellow garlands (16) Thereon he should place, in a golden vessel, the image of the king of the celestials of the worlds of the thunder bolt, made of six Nishkas of gold (17) He should adore Vásava having a universal form with the Purusha Subfr Inntrum There the Yayush, Sama and the Rig Veda shall be recited (18) Having made a golden dol with ten Nishkas and worslupped it, he should present it unto a Vipra saging, "I am freed from the sin (19) May the king of the celestials, the welder of tic thunder bolt the abode of Vishnu, the performer of a hundred sacrifices and the possessor of a thousand cyes, dissipate my sin (30) Haung duly recited this Mantram, he should present unto the Acharya the image of the thousand. cyed deity for the expiation of that sin (21) By hnowing a brother s wife one is born with an incurable leprosy with fingers and toes falling off By knowing a son's wife born with black leprosy (23) By fum, for the expiation of the sin, shall be рег. formed a half of the penance mentioned before tenth part of the Homa shall be performed, in every case, with seasame, soaked with clarified butter (23) From cohabitng with women, who should not be hnown, originates the disease of Dhruza mandala ia kind of leprosy) Having made image of a cow with Tron, to the size of sixty sesanie, carrying a load of cotton, with bellmetal adders and with a calf one should duly present it unto a Vipra and recite the fantram one A ·) 47% Saldiapa Sathhita "May the mother Surabhi, daughter of Vishnu destroy my sin (24-25) From cohabiting with a female ascetic originates the disease of stone in the bladder One should perform a penitential rite for the expiation of that sin (26) He should give unto a learned Brálmana as laid doiyn in the Sastras one Dhénu of honey as well as a hundred dronas of sesame accompanied with gold (27) By knowing one's father s sister one is born with In alcer on the right half of the body Expłation shall be performed by him by making gifts of goats according to his might 128) By knowing a maternal uncles wife one is born as a baanch back By making the gift of a black ante. lope skin one should perform the penitential rite (29) By knowing a mother's sister one gets ulcers on the Jeft part of the body By him redemption shall be. effected by makiag gifts properly (30) By knowing a dead wife one is born as one whose wife dies For the expiation of that sin he should celebrate the nuptials of ? Brahmana (31) By knowing a woman of his own family one is born with fistula in ano By him redemption shall be effected by a careful gift of a She buffalo (32) By cohabiting with a female ascetic a person is born suffering from gonorrhea He should recite the Rudra Mantran for one month and give away gold according to his might (33) By knowing ones own wife who is initiated one is born suffering from the vitiation of blood For the expiation of Hiat sin fie slould perform Préjápat yas (341 ·Saidlapa Sanhite 479 By knowing the wife of a person belonging to his own caste one is born suffering from the ulceration of the heart For the expiation of that sin he should perform two Prajapatyas (34) By knowing the wife of a person belonging to his own caste one is born suffering from the ulceration of heart For the expiation of that sin he should perform two Prajapatyas (35) By cahabıtıng with a beast one za bors suffering from urinary diseases For self purification he should give two plates filled with sesame (36) By cohabiting with a mare one is born suffering from constipation of the bowels For expiation he should bathe Sıva forma month with a thousand Jotuses (37) These diseases undoubtedly affect men after the termination of their residence in heits Likewise they affect women who associate with similarmon (38) CHAPTER VI THIOSC who ltave been killed by a horse boar horns [by falling down from) a mountain tree or an elevated place by a cast fire food weapon stone poison or i anging (0) Those killed by being wounded by a tiger serpent elephant a king the enemy or a leopard those killed by a wood or a dart those for whom no purificatory rites have been performed (3) Those killed by cholera by having nice balls stuck in the throat and long stand ng diarti ata those killed ·430 Sardlaga Samhita by being possessed by S'akın* and otlier esti Grilias (planets), (3) Those dead being unworthy of being touched, or suffering from impurity or having no sons-those dead under the following thirty five conditions do not come by a better condition (4) The three generations upwards from the father are entitled to Pindas (the remnants of the food stiching to the hand after offering funeral oblations to the first three ancestors), three upwards that are Nåndımukhas **, to whom a Sraddha is performed on a festive OCcasion), three upwards that are called A'srumukhás (5) Being gratified these twelve orders of Pitsis (departed manes) grant children if they are not placed in proper condition they destroy children (6) The ten killed by tiger etc, are destructive of conception, the twelve, killed by weapons etc, destroy the factus (7) The ten or twelve, billed by poison, etc, destroy a boy one year old A departed mane, dead without any issue, crcates childlessness (8) He, who cohabils with a maiden is hulled by a tiger, the administrator of poison by a snake, the mischic maler of a king by an elephant (9 The destroyer of a royal prince its killed by the hing), and the destroyer of an animal, by a thief, hc trho creates dissensions amongst friends by an enemy, and one of the conduct of 3 crane, by ? soll (10) The destroyer of a preccptor [dıcs) on the bed, an nors person being divorced from purificatory rites, one committing mischief unto other, without any • A kind of kmale berg attendant on Durgi (supposed to be a demon or la ·S'atatapa Sash kita Samskärı (cremation etc), and the pilferer of a trust money (13 killed by a dog (11) One, who kills another by a noose, is killed by a boar in a forest, one making a cloth by killing an insect is killed by an insect (12) One, who is inimical towards S'ankara, ſis killed) by a horned animal, and a wiched man by a cart; the stealer of lands by falling down from an elevated place, and one who obstructs a sacrifice by fire (13) The stealer of sacrificial presents [is killed] by forest fire, the viliter of the Srutr by preapons, the vilifier of the twice born, by a stone , and one who gives evit tendency by poison (14) He, who commits injury is hulded] by hanging; the breaker of a bridge, by water, the filferer of the royal rod, by worms, and the stealer of iron, by chronic diarrhea (15) He who works with pride, us killed by S'ákını and and other evil spirits One studying the Vidas on an interdicted day is killed by a thunder bolt (16) The pulſerer of the sacred books dies touching an article that shall not be touched The seller of wine dies degraded, and the pilferer of a Brahmana's cloth, childless (17) The penances for all those persons shall in due order be spoken of One should mahe nath gold, one Nishka i i weight, the image of a male being of the form of a Preta (the Regent of the dead having four arms, with a rod in hand, seated on a buffalo) He should make a ponda (funeral cake) to the size of a prastha with flour and black sesame (18-19) He should place a pitcher filled with honey, clarified butter, and sugar, and containing a golden car-ting, the ·482 Sútálapa Samhita 5 base of which is not black, containing five Icaves, cover. ed with a black cloth and consisting of Sarbaushadhi (lit --all cure) Thereon be should place a plate filled with paddy and fruits Then he should place on it seven kinds of paddy with fruits Having placed the image of the Preta on the pitcher he should adore It (20-22) He should daily offer libations of milk with the Purusha-Sukta slantram, and then one, conversant with Vadas, should recite in the pitcher the Rudra. Alantram with six divisions (23) Similarly, one should celebrate the adoration etc, of Yama with Yama-S'ukta For self purification the recitation of the Gayatri should be performed (24) Having propitiated the planets before, he should perform the tenth part of Homo with sesame Tben with water sacred to the Patris he should offer sesame and water, and pındas unto the Preta, of unknown family and name Then he should recite the following Alanı tram "I offer this pindas consisting of sasame, honey and clarified butter unto that Preta, who is troubling me Then in honour of the Preta, he should dedicate unto Vishnu twelve black pitchers filled with water and con taining a plate of sesame Then he should sprinkle the A cháry a and his wile with the water of the pitcher consecrated with the Varuna Mantram, "S'uchirvariyudhadhara' (holder of pure and most excellent wea. pon) Then the sacrificer shall offer the final present untu the Alchárga (25-29) Then offerings should be made unto Náriyana according to the decisions of the Sastra This is the genoral regulation, spoken of, for these ho dic under infernal conditions (30) ·Saltapa Samhita 483 Special regulations should be known again in cases of persons hilled by tigers If a person is killed by a tiger for him should be performed the nuptials of another's daughter (31) In case of a snake bite offerings should be given unto snakes, presents of gold should be made in all cases One being killed by an elephant one should give away an idol of an elepbant made of gold, four mishkas in weight (32) For one being killed by the king one should give away a golden figure of a male being a cow, for being killed by a thref, and a bull by an enemy (33) For one being killed by a wolf, one should give away gold according to his might On a person dying in bed a bed made of cotton with an image of Vishnu saade of gold, one nishka in weight lying on it, should be given away For one dying in an impure state, an image of Hari made of gold two nishkas in weight, (should be given away] (34–35) For one dying without the purificatory rites being performed unto one the nuptials for a bachelor should performed A person being Lilled ly a god, one should bury some money arcording to Lis miglit, under earth (36) For a person killed by a borone s would give away a buffalo, accompanied with a sony guit For one killed by norms one should present food made of wheat unto the tw e born (37) For one killed by a horned arumal one should girc away a bull covered wit! a cloth For one killed by ? cart one should give away a properly equipped 'horst 6) 03 ·484 S'étátapa Samhita For one killed by falling from an elevated place one should give away a Dhanya Giri. Por one killed by fire one should give anay sandals according to his might (39) For one killed by forest fire one should call a meet. ing in his house, and for one killed by a weapon one should give anay a she buffalo accompanied with a money present (40) For one billed by stone one should give away a milch cow with a calf For one hilled by poison one should give away lands containing cultivated fields (41) Tor one killed by banging one should give away? milch cow, and for one killed by water one should give away the image of Varuna made of gold, three nishhas in weight (42) For one killed by [falling down) a tree one should give away a golden tree accompanied with a gold coin For one killed from chronic diarrhæa, one, being sell restrained, should recite the Gayatri for a hundred thousand times (43) For one hilled by a S'âhını or any other evil spirit one should duly recite the Rudra Mantram killed by a thunder bolt one should make gifts of learning (44) For one dead by touching an article that should not he touched one should complete the recitation of the Vedas Tor one dead while touching a degraded cante one should give away books on sacred liter ture (45) For one dring in a degraded state one should per form sixteen Prajapatyas For one dying childless one should perform ninety Krichchhas (distressing penance) (46) For one

·S'&Hlapa Sashheid
485
For one killed by a horse one should give away a
horse made of gold three nishkas in weight
For one
hilled by monkey one should give away a monkey made
of gold (47)
For one dying of cholera one should treat a century
of Brahmanis with sweet edibles For one killed by
fire sticking to the throat one should give away a
dhony of sesame (48)
For one dying of a discase of the hair one should
perform eight Krickchhas According to this regulation
one should perform the funeral rites for them (49)
Thereupon being freed from the condition of a preta
(derd) ti e gratified Pilns (departed manes) grant sons,
grand sons longevity lealth and wealth (50)
flere ends the [account of the fruits (of various]
acts gnen by 3 dlátapa to luis disciple Sarabhanga
acc.sting him with humility (51)
THE FID

·LIKHITA SAMHITA'.
ORIGINAL TEXT
WITH A
LITERAL PROSE ENGLISH TRANSLATION.
EDITED AND PUBLISHED BY
LIANMATHA NATH Durr (Shastrı), MA, M.R.AS.
Rector Keshab Academy,
duthor of the English Translation of the Ramayananı Alaha.
Dhuratam Srimadbhagatatam tahanıroana Tartram,
Hartvams'a, Agni Puronam Markandeya
Pardham &c, &c
Gurulla
PRINTED BY HC. DAS, ELISITS FRESS
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1907,

·LIKEITA SAMHITA!. a SACRIFICE or other religious rites and the digging of tanks etc shall be performed with care by a Brahmana By Ishta (religious rite) one attarns to the celestial region and by Purtta (digging of tanks etc) one attains to emancipation (1) [Such a tank at least be excatated] that sacred teater may lie on earth at least for a day that (le tank) in which the thirst of a cot is satisfied rescucs seven generations (2) By planting trees a mortal attains to those regions which are described (as being attainable] by the gift of lands or kinc (3) He who rcexcavates and restores delapidated wells tanks lahes and temples reaps the fruits of Purttá acts (4) Adoration of the sicted Fire ascetic austerity truth fulness the protection of the Vedas hospitality and the worst up of the Vis wadevas dre spoken of as Islta (5) The three) twice born castes have equal rights in both Ishta and Purtta works A Sudra is entitled to [perform) Purtta (works, but not Vedic rites (0) As long as the bone of a man exists in the Ganges water for so many thousands of seats he lives gloriously in the celestial region (9) One should offer libations of watet att traler onto the celestials and the Prins For those dead without going throagh the purificatory files one should offer lzbations of water on land (8) 64 ·LIKNITA SAMHİTA. SACRIFICE or other religious rites, and the digging of tanks, etc shall be performed with care by a Brahmana By Ishta (religious rite) one attains to the celestial region and by Purtta (digging of tanks, etc) one attains to emancipation (1) (Such a tank at least be excatated] that sacred water may lie on earth at least for a day, that, (ie tank) in which the thirst of a cow 1$ satisfied rescues seven generations (2) By planting trees a mortal attains to those regions which are described (as being attainable) by the gift of lands or kine (3) He who reexcavates and restores delapidated sells, tanks, lakes, and temples, reaps the fruits of Purité acts (4) Adoration of the sacred Fire, ascetic austerity, truth fulness the protection of the Védos hospitality and the worship of the Vis sadevas dre, spoken of as Ishta (5) The (three) twice born tastes have equal rights ar both Ishta and Purtta works A Sudra is entitled to (perform] Purthe (works; but not Vedic sites 16) As long as the bone of a foam exists in the Ganges water for so many thousands of yeats he lives gloriously in the celestial region (4) One should offer libitions of salet di taler unto celestials and the Patris For those dead without going through the purificatory tlgs no tudi libations of water on land (8) 6+ ·488 Likhta Samhita The deceased, for whom a bull is let loose on the eleventh day, is released from the region of the dead, and goes to that of the Pitr s () Many sons should be sought for, because one of them at least may happen to go to Gayá, or celebrate a horse sacrifice, or dedicate a Ncela bull (10) If one, after entering Beneres, leaves that place on any occasion and goes elsewhere, the Bhutas (spirits) laugh, striking their palms, amongst then selves (11) The person naming whom one offers a purda at Gayis iras, goes to the celestial region, if stationed in a hell, and attains to emancipation, if residing in the celestial region (121 One takes him, whether he be his own relative or an out sider, to the eternal region of Brahman, by naming whom he offers a pında at any place in the sacred shrine of Gaya (13) That which lias a crimson colour, white hoops, tail and head, is called in the Smriti a Neela hull (14) The first twelve nonthly two six monthly, and the annual, ones --these are the sixteen Sraddhis (15) The Pis'échmhood of the person for whoin these sixteen Ekodd 1stha Sriddhas are not performed, remuns fired even if a hundred (annual) S råddhas are offered (16) After the performance of the Sapındıkaran S'raddha a twice born person should perform, every year the Ekoddhisthas on days of their death, separately for his father and mother (17) Every year, for the gratification of one s father and mother, one should perform a darva (rite for the deities) and offer one pinda only (18) ·Lakhita Sash Arti On the last day of a month, on the two eclipses, on a Parva, and on sfahálaya three pindas should be offered and one on the day of death (19) IE 3 twice born person performs the Párvana S'ráddha neglecting the Ekodd'histha, know that as fruitless, and he is known as the destroyer of his father (20) After the performance of the Sapındakaran, [the annual Sraddha) should be celebrated according to the Regulation of the Parvana for him who dies on and Amavasya day in the Pitri fort night (the dark half of . Bhadrapada) (21) [He who dies] after holding the triple staff, does not come by the condition of a preta (deceased), on the eleventh day of his death a (Sraddha) should be performed according to the Parvana regulations (22) A twice born person should offer daily a pitcher filled with water for him for whom a Sapu dakar.it subsequent to the annual [S'råddha) is laid down in the Smits (23) On the day of her death with one (pındaj a Sapın. dakaran for a woman should be performed by her busband It should be mixed with that for the paternal grand mother The latter living it should be mixed with that for her mother in law or grand mother in law This is the fixed rule (24-25) After the termination of the nuptial rite, and on the night of the fourth day a woman becomes one with her husband, in a pinda, gotra llamily), and impurity consequent upon births and deaths therein (5) At the seventh pada (foot-step)* after marriage a • The seven steps at a marriage (the bride and badem walk together seveo steps after which the marriage becomes 11cevocable) ·490 Lohita Sashitú. woman becomes divorced from his own family Gifts, and the offering of pindas and water should be dore (according to the regulation of] her husband's gotra (family) (27) By taking the name of the two in every pında it should be offered for the two motliers Three pindas should be offered for the six The giver, by doing so, does not become stupefied. (28) Even if he be a Brahmana, conversant with Mſantras, and affected by physical sins as well as those affecting a row (diners), still Yama calls him sinless, and such a person is the sanctifter of the rou (29) The residue of the oblation offered to the Fire, one should place in a Pitri vessel and distribute amongst the Patris, he should never put it in a vessel for the Kis'wadevás (30) If a Vipra, who does maintain the Sacred Fire, performs a Parvana Sraddha, he should always perform fearlessly that for his ancestors in the maternal: line (31) Ekoddishtha and not a Par-ana S'raddha shouldı be offered unto them, men or somen who die sonless. (32) On the self same Tithi on which a twice-born person dies, gifts and the offering of funeral cakes and watershould be made unto him (33) Birth day ceremony and Abrsheka (consecration by sprinkling water) should never be done in the redundant month But the Sraddha, preceding the annuals one, may take place in the redundant month (34) That month is considered interdicted for every rite In the other (1 e, pure) part of the month and in the same Tith any ntc may be performed, (35) ·Likita Santud One may daily cook rice with the fire, kept in the house or with an ordmary one It is laid down that Home should be performed in that fire with which rice is cooked (36) One should zealously offer oblations every day to the Vardık and Laukka (ordinary) fire By Coffering oblations] to the Kardtka one attains to the celestial region, and those to the Laukika dissipate sins. (37) He who does not preserve the sacred fire, should offer oblations to the Fire reciting the S'akala Mantram preceded by Vyahriti and then, distributing food amongst the Butas feval spirits), should himself tako. meals (38) He should not touch the food so long the Brahmanas are not dismisser. He should then perform Grokovala This is the established religious ritual (39) Darbhas (grass) black antelope skins, Manfras, and Brshminas in particular, never become desecrated, so they may be employed repeatedly (40) A tuice boon person should always with a kus & in his band drink water and rinse his mouth It is not considered as sulled as the residue of his meals This Ls always the regulation. A kus & is as unsulliable as the hand (41-12) The blades of K'us & grass should be caught hold of with the left hand and the mouth should be fosed with the right The ignorant who do not retain Kus as in their left hands on the occasion, are supposed to rinse their mouths with blood (43) Ru'd blades fastened with the waist knot of a scaring cloth or with the strings of a boly thread should be alnaye regarded as unsullied, in as much as they are as pare as the body itsell (40) ·Lakhita Sam 143 The departed manes of a person, who bimsel having performed a Sraddha, or liaving dined in connection (vith one done by another, travels, that day, more than a distance of one Arosha (tro miles ezt dust for a sshole month reckoned from that date (57) Having performed a Sraddha ceremony, one should tefrain from doing the follosing eight things vis, eating a second time that day, travelling carrying a neight, . trading sexual intercourse giving or taking of any gift and performance of a Homa (58) By travelling (under the circumstance) one is born as a horse in one s nett birth by cating second meal a crow, by doing any work a slave, by knowing a wife, a hog (59) One should first drink a little water consecrated by ten times reciting the Suditri Mantra, and after that attend to one's daily Sandhys rite By so doing one is absolved from all sins incidental to doing forbidden acts [under the auspicies of a Sraddha ceremony] (60) An act of Japa, Homa or gift tahing not per formed by one in wet clothes, or without covering one's knees, proves abottive (in respect of its religious mert ) (61) A rite of Chandrdjana penance should be practised before culebrating an adja Sráddha, a Paráka Vrata, connection with a montlily Sriddha, a Tapia hrichchha vrata in connection with the one thich is practised at the close of every third week (Tripaksha) or of a complete month or of the first six months of a year, 3 three niglit s last, in connection with the one to be performed on Ilic completion of the second half of the year (Uxobdika) and one night s (one day and might) fast, in connection with the celebration of # in ·Yukhita Samhita 495 Sapurdakarana ceremony (A Sidddha ceremony, celebrated on the completion of a year from the date of the death of a deceased person, or earlier, if happens to be performed in connection with any special act suen as, the marriage or Upanayana of any of his sons Or daughters, etc, and which is supposed to librrate ilus spirit from the mansions of the Pretas) Vnclcanness incidental to an act of helping in the cremation of a dead body is removed by practisiog a Páda Krichchha (quarter part of a Krichchha Vrata) penance for month from the date of the cremation (62-63) A rite of Sraddha should not be performed unto the spirit of a suicide nor of one, erther dead through the curse of a Brahmara or killed by a snake lizard, or a fanged or horned animal (64) By touching the corpse of a person kifled by a cow; or a Brahmana, or dead from the effects of voluntary strangulation, a Brahmana is reborn as a cow, or a horse The contact of such a dead body is interdicted (65) The cutter of a noose or of a chord of binding strings, as well as the one guilty of incendiarism should expiate his guilt by practising 1 Yapta Krichchha penance This is ordained by the patriarch Manu (66) The performance of a Tapta Krichchha Vrata con $1sts in living on a little watm water alone for the first three days on a little worm milk alone for the second three days on a little warm clarified butter alone for the third three days, and on air alone for the last or fourth three days of the entire term of the penance (67) The man, in rembrance of (n hose guilt), one, who has been tobbed of a wife, field, house, cow, land, of 65 ·Likhita Samhita 497 back, dwarf, eunuch, or idiot, or is deaf, dumb bornblind, or of indistinct speech (75) On one's elder brother happening to loose his virility, or to have resorted to the practice of yoga, or to a life of asceticism, or to be degraded in life on account of a sojourn to a country a residence wherein is considered degrading (te, supposed to degrade a man ia society), one is at liberty to marry even before the marriage of such an elder brother (76) A penitential oite, similar to that laid down in con nection with an act of cow kıllıng, should be practised by one who sells horses or elephants for money, or mischievously fills up a tank or well, or fells or cuts down a tree (77) All the hairs of the body should be shaved in cases where a penance to the extent of a Páda (quarter) treasure would be found to be enjoined In two or a 's or half penances, the penitent should shave his strangu. As only, all the hairs of the head excepting The contact the crown in three legged (Trpáda) or The cutter penances, and the hair of the entire as well as the r or four footed ones (78) his guilt by if ablution is the expiation for touching This is ordaindrepared by a Chandála, a Prádpatya uching the remnants of his meal (79) $osts un lumayatya Vrate is the penance for a Brahmana first time drinking water out of a Chandala s cup or second ih ssel, and vomiting or belching out the same alone fodtely after drinking (80) tournaments in Krichchha santapana instead of a Prájápapatya Vrata would be the expiatory penance in his case of the water is not ejected out of, and retained and digested in, the stomach (81) The perfori ·498 Filhita Sath hita A Brahmana should practise a Krichchi a Santa pana Vrata, a Kshatriya, a Prajapatya l'rata, 7 l'ashza a half Prajapatya, and a Sudra, a quarter part of the last named penance (82) A woman in her periods, happening to be touched by a dog hog, or cros, should observe a single night's fast, and regain her cleanness by tahing Panchaga yam (con dung, cows urine, cow milk, milkcurd and Ghrita (83) A man by unintentionally touching a woman in her menses some where below her navel should instan. taneously bathe A three night s fast is the cxpiation, m cases where the contact is intentional and at a part of the body above her umbilicus (84) The Sapındas of a male child dead withm ten days of its birth, are not affected by uncleanness incidentat to the death, and no libations of water should be offered to its spirit in such a case. (85) A birth uncleanness (uncleanness due to the birth of a child in the family) occurring within the term of one due to a death (in the same family) should termt. nate with the latter But a death uncleannes, occur. ing thin the term of a birth uncleanness, does not abatc with its extinction Death uncleanness is stron ger than birth uncleanness (86) Agnates related to a deceased person within sixth degree of consanguinity are unclean for one day, within the ffth derce of consanguinity for seven days, and within the third degree of consanguinity for ten days only* (87) The period of uncleaness due to the death of a de ceased, Bráhmana without the consecrated fire (Niragus) Mot followed by the Bengal School -Ir ·Iskaita Samhita should be counted from after the hour of his death, while that in respect of a Ságnika Brahmana (with the consecrated fire) should be counted from after the crepation of his dead body (88) Raw meat, clarified butter, horey, and oils expressed out of the seeds of fruits (such as almond oil etc). kept in the vessel of another unclean person, become clean as soon as they are taken out of it (89) The dust, raised by the ends of a broomstick, and happening to defile the bathing or drinking water of a person hept in a vessel, or touching his bathing apparel, tends to destroy bis religious merit on the moment of such contact or defilement (go III luck (Alakshmi) resides in the shade of a Kapiththa tree during the day, in the mixture of milha curd and barley powder during the night, and constantly in the Gernels of Amalaka fruit (91) One should perform threc Homas and a hundredt times recite the Gfyatri Mantram in connection with cach act he thinks to be of evil augury (93) TUIE END

·VYA'SA SAMHITA'.
ORIGINAL TEXT
WITH A
LITERAL PROSE ENGLISH TRANSLATION,
។
EDITED AND POBLISRID BY
MANMATHA NATH DUTT (Shastm), MA, M.R.A.S.,
Rector Reshad Academy,
Author of the English Translations of the RSmdyanan, dah&.
Bharalam Sysmadbhagavata dakdnsrods.Taxtyan,
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·VYA'SA SAMHITA. CHAPTER I THE HOLY SAGES (1unis) approached that repository of penitential sanctity, Véda Vyása, who was blissfully seated in his hermitage at Benares and asked him ques. trons regarding the duties of the members of different social orders (Varnas) (1) He 'of excellent memory having been thus interrogated by (other holy sages; re collected the Shinitis as propounded in the Vedas, and complacently said, hear, 03/118' (2) Religious rites inculcated in the Vidas should be practised in countries where black antelopes are fouud to roam about in nature (3) In matters of discrepancy between the 'rulis, Smritts, and Puranas, the former should be held as decisive, whereas the Smritis should have preference in all topics sy here there would be a difference of opinion between them and the Pridnas (4) The term "ture born" denotes the Brahmaras, Kshatriyas, and Vaishy as Only these three ordero zre antitled to practise religious rites propounded in the S'rutis, Solidis and Purijas is exclusion of all other castes (5) The fourth order is the Sudra, hence the S'udras, are entitled to practise religious riter, but thory are not privileged to recite any Vedic laut14. corto pius.cucc the terms S:áha, Siadha and Vesitat. ) 66 ·$02 Vyása Suthhuid The daughter of a Brahmana, duly kedded to 1 Brahmana, is called a Vipravinna All religious rites and ceremonies such as, postnatal rites, etc, should be done unto the male child of a Vipravınnd according to the regulations laid down in respect of a Brábmana, those unto the male child of a Brahmana by a Kshatriya wiſe (K'shatra vinna) should be done in the manner of a Kshatriya, while those unto the son of a Brahmaņa by his lawfully married S'udra wife in the manner of a Sudra (7) All religious rites should be done unto a male child begot by a Brahmana or a Kshatriya on his married Vaishya wife in the manner of a Vaishya, while those unto the son of a S'udra mother, under the circumstance, should be done in the manner of a S'udra begot by a man of inferior caste on a woman of superior caste is worse than a S'udra (8) A son begot by a S'udra on a Brahmana gırl should be considered as a Chandala Such a son is debarred from practising any religious rite There are three hinds of Chunarlas To the first kind or order belong the sons begotten on unmarried girls To the second order belong the sons begot by persons on belonging to their own Gotras (9) A son wives 10 the third kind belong the sons begotten by S'udra fathers on mothers who are Brahmanis Vardlal is (carpenters), Nápitas (barbers), Gopas {milkmen), Aslapis, Kumbhakäras (potters), Vank (traders), Kayasthas (Uwerers, Máláláras (flower men) Varatas, Medas, Chandálas, Dásas, Shvapâchas, Kofas and beefeaters belon; to the lowest castes of men Even a conversation with a person of any of these castes sbould ·Vyksa Semita 503 be esputed by an ablution and a sight of the sun (10--12) The rites of Garbhadhinam (religious rites performcd for the conception of 'one s wife) Pumsavanam (reli gious rites performed for the causation of the birth of a male child) Szmantonnayaram (described below), Fatakarma (post natal rites) Namalaranam inte of first nomenclature) Nishkramanam (formal taking out of the child in the open) Annopriishanam (ceremony of first feeding the child with boiled rice) Viganom (ceremony of tonsure) Karnazédha (ceremonv of per forating the chulds ear lobes) Vratedésha (the cere mony of investure with the l oly thread) Védsrambha (ceremonial commencement of the study of the Vedas) Kes antam (ceremony of cutting the childs hair) Snanam (ceremonial ablution) Prváhagni parigrala (the ceremony of ligting up the nuptial fire wbich is hept burning ever afterwards) Tretagne samgraha (the ceremony of kindhing the three different kinds of fire known as Dakshinagah Garl apatyagnia and A hara niyagnih which are kept burning till the death of the lighter) are the sixteen purificatory rites ordained to be performed in the case of a Brahmana in the scriptures* (13-15 The recitation of any Nlantra bv a woman is probi. bited in the ten ceremonies commencing tuith the Fata derma and ending with the Kornaréda privileged to recite Afontras in connection with the celebration of her marriage ceremony These ten rates should be done unto the Sudras sithout any Mantras whatsoever (16) but she is s The number educed to ten in the case of Brahraga who is pot a custodian of the sacred fire le ·50.4 l'y isa Sarhite on The nite of Gurbhidhirant should be donc unto one's wife on the first appearance of her menses, therite of Pathrivat am in the third month of her first pregnancy and the rite of Simantonnajanan (tlit ceremony of the parting of the hair), during the cighth month of gestation The rite of stakarma should b done unto a cinld on the sixth day of its birth, the ritu of Nikaranam, the eleventh day, and the rite of Nishkran anam in the fourth month of its birth (17) Therie of Airapris anam should be done unto it in the eleventh month, and the ceremony of tonsure ac. ço ding to the custom of its father s family (but before it completes the third year of its cre! After the ceremon of Lonsure that of Kuruc.idha should be done unto a child (18) The son of a Brahmana should be in ested with the holy thread at the eighth sear of his age reckoned from the period of buis inter uterine life Similarly the iniesture with the holy thread in the case of a Kshatriya or Vai hya child should be made at the eleventh and twelfth year respectively (19) Sons of Brahmanis, Kshatriyas, and. Vaishuas, not insested wi'l tbe holy thread after having respectively attained the ages of fíteen years and two months, ts enty one years and ti o months and twenty three years and two months become deprived of the right of investure and studying the I édas They are called Vrátjas Such children should expiate their guilt by perſorming a Vratyaslona sacrifice (20) Bråhmanis, Kshatriyas, and Vaishyas are called the Their first births take place when they are delivered of their niothers womb, their second, wce born ·Vyasa Sathilda 505 when they duly accept the Gayatri Mantra from their preceptors. (21) Thus made truice born, and free from all other faults, they become entitled to study the Vedas, Sports, and Puranas (22) Having been duly invested with the holy thread, they should reside in the houses of their preceptors, observ. ing perfect celebacy wearing the girdle, girdle cloth, holy thread, and using the staff and deer-skin (23) On an auspicious day, and having obtained the permission of their preceptors, they should cast oblations, into the sacred fire and commence the study of the Yédas by reciting the Omkara and the Gayatrs (24), A twice born (pupil) should study the Dharme, Sastras under the guidance of his preceptor for learnang the rules of decorum and cleanliness (both mental and physical) and do whatever is. beneficial to his, master (25) Then having made obeisance to the elders, he should sit beside his preceptor, constantly exert, he sun best for the furtherance of his studies, and do nothing else than what is beneficial to him (preceptor) (26) Even having been reprimanded by his preceptor, he should not make any reply in setort, not go away even, when driven away by the former (27) Living a life of perfect, celebacy he should renounce all bacred, envy, malice, idle glances at the sun, singing, dancing, antoxication (lit insanity), calumny, personal, decorations, application of collyrium along the eyelids, contemplation of himself in the mirror, smearing the body with scented unguents, use of sandal pastes. or garlands of flowers, dlę strolls, and discontente (28-29) ·506 l'rása Samhita. A little aſter midday, and with the permission of his preceptor, he should ungreedily ask for alms of men of good conduct and regulated habits (Niyamn). and having obtained the alms, he should instantly retire thereſrom, cansidering the articles of giſt as riches (30) Having performed the middav rites, he should take his meal with the permission of his preceptor. He should not take only cooked rice, nor that which is the residue of another's meal. At the close of his meal he should rinse his month with water (31) Even while in distress, the acceptance of any wealth ercepting the alms is prohibited He may dine in connection with a Pitrt Sraddha if thereto invited by a person without any disqualification, and if bis preceptor approves it (32) A single meal, which is not incompatible with the spirit of Brahmacharyam is what is enjoined to be taken by him (the student), every day Having partaken of it, he should wart upon his preceptor Then having cast twigs of sacred trees (Samid) into the sacrificial fire, he should altend to his preceptor's comforts In. the night, and with the permission of his teacher, be should lie down in a recumbent posture, after the former had been comfortably laid 10 bed (33—35) A Brahmachárın should thus daily practise his low, until the completion of his study of the l'édas; he should devote himself to the good of his master, be suect of speech and devout in spirit (36) The twice-born one, who studies the Vedas in this manner, becomes capable of (effectively cursing or granting boon to other persone and lives in the same region with thc Rishis, after death (37) ·Dydd Saikira 307 stulk, wine, honey, and clarified butter are the Articles which the gods are fond of He should con: stantly study the Védus except on the interdicted days On such days their other collateral subjects should be studied with the preceptor's permission (38) An infringement of the preceptor's order makes all studies of the Vedas abortive Hence, one should study them in a submissive spirit Even a little study of the Vedas stands their twice born reader in good stead both in this world and the next (39) The ritualistic Norshthika) Brahmacharin, who practises this vow from his Upana yana (investure with the holy thread) till death; attains to Brahma (40) The twice-born one, wilo practises this Yow for thirty-six years, is called a Upakurvanak At the close of this Vrata, the vowist should shave his head Thus having finished the study of all the Vedas or of any part thereof, he (the student) should give honorarium to his preceptor (Dukhina) after having obtained his permission thereto, and bathe thereafter (11) CHAPIER II At the close of such Vedic studies, and having petformed the rite of Avadhritha ablution (bat-ceremony of ablution at the completion of a principal sacrifice) a twice-born one, wishing to be a house-holder, should sech the hands of a girl of unimpeachable birth and famıly (1) The daughter of an erudite father of good conduct and liaying sons of his own loins, and born of a family ·so8 lvyása Sarhită free from all blemishes or any contágious or heredi. tary disease, and not plighted for money to any other bridegroom before, and not of the same Prabara and Gotra with him, nor related to him as a Sapında in his father's or mothers side and belonging to his own arna and social order, slender, of auspicious signs, clad in silken garments, and not above eight years of age,* and whose paternal ancestors to the tenth degree in the ascending line were all men of renown, should be solemnly wedded by a (twice born) according to religious rites, if proferred in marriage (2—4) A drughter should be gren in marriage to a (twiceborn) one, befitting her family in respect of learning, birth, etc, and suited to her in years according to the rites of a Brahma marriage, or according to any other tegulation where the former would not avail (5) Her father, grand father, brother, uncle, cognates and mother are successively entitled to give away a girl in marriage In the absence of 1 father, a grand father will fornally give her away and so on, in the order of enumeration The bride can herself give her away in the absence of any of these relations 16) The sin incidental to (an act of) procuring abortion (lit destruction of the faetus) is committed, if through the negligence of her giver a girl menstrates before her marriage He, who does not give away a daughter in marriage before she attains her puborty, becomes de. graded (7) Both the griet and the taker of a girl (in marriage) stand exonerated from all penalties if the latter gres her away saying, "I give this girl to you,' and the • Sertral Commeatators interpret the term as denoting lar.coloured" ·Vyasa Samanta 509 'latter accepts the gift by saying "I take her (as my wife)" (8) A man by desserting a blameless gul, or defiling an innocent one, makes himself liable to punishment, 19) (A twice born) one can take a wife who is not of his own caste (Varna), even after marrying one of his own order (Varna) The son begotten on the wife of one's own caste, does not stand as an Askvarnu (of a different caste) son to one under the circumstance (10) A Bråbmana can marry a Kshatriya or Vaishya girl, a Kshatriya can take a Vaishya wife, and a Vaishya can wed a Sludra's daughter But the member of an inferior «aste can not wed a girl of superior caste (II) Amongst wrves of different castes, she, who is of the same caste with her lord, should be his companion in matters of piety and religion of several wives all belonging to the same caste as their lord, she, who has the greatest attachment to 'piety, should have preference as regards companionship in the celebratron of religious rites, etc (12) The god Brahma cleft his body lo two, of yore Out of one part sprang the husbands, and out of the other the wives This is what the Sruti relates (13) A man, so long he does not take a wife, is but (a) half (incomplete) being A half (thing) can not beget A whole thing) only can beget This is the dictum of the S'ruti (14) A vife is weightier than the world with its virtues, wealth and enjoyment since with the help of 10 other auxiliary than a wife can he bear its burden Hence, one should marry, and by constant practice of self. control duly maintain her (15) 67 ·510 Vyasa Sahhita. Having married, a man should live nithi liis vile and the sacred fire in his own house, not neglecting lng duties and the Vaitánika (sacrificial) fire with the advent of opulence (16) Lach day, he should cheerfully perform the Smárta rites with the help of the nuptial fire, and those inculenter! 10 the S'ratis with that of the sacrificial onc (17) Dav and night, the wedded couple should be one in Spirit in respect of all matters of piety, gain, and desire (enjoyment) They should be one in vous and practices (18) A woman has no separate existence from her lord in matters of pietv, gain and desire The S'astras have enjoined this dependency of love (19) A wilc slould quit her bed before her lord, cleanse (wash) her person, fold up the beds, and make lier house clean and tidy (20) Then having entered the chamber of Homa (sacrifia cial fire) she should (first { "ish and piaster its floor, and then the yard of lier louse, and after that, wash mati warm water the vessels of oils, clarified butter, etc, ulrich are used in connection with Agnikaryayas, and herp them in their proper places (21) Utensils or implements, which are used in couples (such as the pestle and mortar, etc,) should never be separated 'The vessels ( f rice, etc.) should be cleansed and refilled with their respective contents, and the kitchen utensils should be taken out, cleansed, and replaced in their proper positions (22—23) The usen should be repaired and replastered with earth and clay, and the fire should be lighted therein. Thus having performed her morning (house-hold) ·l'yása Sakita $11 a duties, and pondered over the dishes of different flavours to be prepared, that day), and allotment of work to different workers, and the daily etpenditure of the household, she should niale obersairce to her elders and superiors (24) Then she should decorate her person with the ornaments given to her by her father in 1997, husband, father, mother, maternal uncle, or relations (25) Pure in her thought speech and artion, and abedient to the dictates of her lord, she should follow him (in life) like his own shadow, seek his good like a trusted friend and minister to his desires 11he servant 26-27) Then having finished cooking, she should report of it to Her Husband saying the rice is cooked" Che husband having made offerings therewith to the Vishyadevas, she should first feed the children, and then serve out the morning meal to her lord (28) Then, with the permission of her lord, she would partake of the residue of the boiled rice and cooked dishes (described above), and spend the closing portion of the day in contemplation of the family earnings and expenditure (291 Having again attended to the cleansings of the house, etc, at evening she should cook the night meals of the household) and provide her husband with a sumptuous repast (30) Then the cheerful lamps should be lighted, and she, having spread out a comfortable bed, attend to massage the body of her lord (31) After her husband had slept, she should lze down by her side, not eptirely bercft of clothes, with her ·512 Vidsa Samhita mind fully centered in his self, cautious, non desiring, and with her passions held under a healthy control (32) She should not apeak too loudly, nor harshly, or unpleasantly to her lokd, avoiding all quarrels, lamentations, and perfidies (33) She should not be prodigal in her purse, nor hostile to the spirit of piety or gain Carelessness, fichleness of mind, anger, envy, deception, vanity, rivalry, mis. chievousness, cruelty, inordinate pride, cunningaess, atheism, darıngness, discontent, and dissimulation are the fifteen vices which a chaste wife should always try to renovace (34-35) A chaste wife, who thus worships her lord, acquires fame and blessings in this life and lives in the same region with bim, after death (36) I have described the daily or general duties of wives, now hear me discourse on their specific ones A wife, on the appearance of her flou should renounce all those duties, as she becomes unclean Bashfully she showld reside in a lonely chamber avoiding the eyes of her friends and relations (37) Clad in a single sheet of cloth and forsakıng ornaments and ablution she should sit silent with her eyes cast downward Avoiding all listless movements of her eyes and extremities she should take boiled rice at night aine during her periods (38–39) Having passed three nights in such a staid condition of mind she should wash her clothes, and bathe, on the morning of the fourth day (40) Then having seen the face of her husband she would be clean again whereupon she should resume her usual house-hold duties as before (41) The sixteen (success*e) nights from the first appear- ·Vytsa Samhita 513 ance of the flow in women are called the Menstrual period Healthy male seeds (sperms) cast into healthy fields (female reproductive organs) during this period are found to sprout lead to conception) (42) The first four nights of the period should be avoided as Parva days, as well as those marked by the asterisms called Révati, Petraksha and Rahshasa Fecundation should take place on each even night during the mens. trual perord alone (43) A man, clad in a silk garment and duly bedecked with ornaments should visit his wafe on any of these even) nights, whereby he would get a son bearing alt auspicious signs on his person (44) Even the vow of a Brahmachårın who visits his wife during her menstrual period is not vitiated by so doing Even he, who does not know any other woman, comniits no sin by going unto his own wife during her menstrual period according to the natural inclinations of his mind (45) A husband not visiting his wife during her menstrual period is guilty of fætıcıde The infidel wife, who gets herself impregnated by another man is fit to be abandoned by her lord (46) A wife procurag abortion of ber pregnancy caused by her husband, is guilty of a Blahápåtakam, A hus. band, by unjustly desserting his own innocent wife, becomes a spiritual out caste (7) A chaste wife should not renounce her lord, even if he be guilty of a Alahapatakan, praying that his sin might be extinguished in no distant time (48) A husband should not logk at the face of his faithfuss wife He should banish her la a distant country after a good Gensuring (49) ·yusa Sarkhula A good wife should renounce all pleasures as long as her husband would be absent in a distint country The widow of a Brilimana should either immolate herself in fire with the corpse of her dcccused husband, or observe a vow of life long Brahmacharajan (conti nence) from that date sing the hair of her liead, and foregoing all articles of luxury (50–51) A faithless wife. may be again entrusted with the wiſely duties by her lord after her next menstrual ablu tion (at the close of her next monthly flow) after the act of infidility, and treat her as his own wife is before A husband may forsake and banish in any distant country, any of the following waves us, tuose who are deceitful, faithless (it forsaking virtue or religion) hostile to her husbands desires invalid (suffering from an incurable or longstanding disease), wiched, addicted to wine gambling or hunting ex ursions, or inimical to his intrests A husband should count a superseded we (Adhi..? na ) still as a wiſe of lus own after he has married a second time (52–53) Under no circumstance women should be hept un protected rathers, husbands and sons should take them under their guardianship in succession (54) The dead bodies of deceased and well born rives, who leave behind them sons grandsons, and great grandsons, etc should be duly cremated They (ures) attain to the same region with their husbands, who liad performed Pitri lajnis in their Ines and are hence en. titled to spiritual emancipation after death (55-56) ·I'yisa Sethula 515 CHAPIIRI11 The acts of a house holder may be classified as Nityan, Nainutkin and Kimazan * Nou hear me describe each of these I mds in detail (1) I householder should quic lits bed at the close of the last quarter of the mght meditating upon the sell of god, HI Then I aving sees auspicious articles, 1 shall connence the necessary works of his daily hole (2) Then having eased and washed himself, he should bask in the lire of fire After that he should cleanse lus treth with water bathe perform this site of Sandhy a worship and offer libationg vf water to the gods and Pitrus in succession (as regulated) (3) Then the best of Brálmanas should study the Vedrs, Instories (Itiha sas) and the hundred branches of knowledge (Vcdsnga's give instructions to his own pupils, and feed the good Brahmanas (+) Acquire that which has not been already acquired, and hwng obtained it distribute it as soon as pos sible Equals should not sit with equals without first reporting their 013 a presence or arrival 151 • A kamryam kurwa san act whos* performance is Imperat vely obl gatory on all persons and a non performance whereof detracts ones rol g ous me is though its performance does not make any adda tion to t 4 m thrkame karma is an act whose performance 15 ROL impera t vely abl gatory its non performance detracts from or per formance ladds to one s ret gous met It is a specific act enjo ned to be performed on a special occas on A Kámayam Karma is an act wh ch is períormed for the frut on of any defin te oblect such as a res dence 10 heaven, or the both of male ch ld etc por ·516 Misa Sashhite In tanks lakes, wells, and fountains, etc, belonging to others one should bathe duly after having first talen five handfuls of clay (Paicta Pında) therefrom (6) In cases where 7:sthos would be unavailable, or in those wherein ablution would not be practicable, onc should bathe in the court yard of a house trith water cnough to uct, and be rinsed out of his cloth (7) The rite of ablution should be performed by recit. ing the al pokrskt! slanira the nte of purification (Dargarsm) should be donc by reading the one begin ning vath Drupeduliss Butachana After the bath the bather should thrice prictise Pransylma, and look at the sun by reciting the Sum egasthena llartram (8) Then having secited tle Gigain, the tuice born oncs should commence the studs of the Vedas Haring fludiced portion of the Seman l'ajus and Atharian, they should connence reading the Itihasas Pardnes, and Upanishads cither entirely or in parts of a complclc perusal is not feasible This should be done cicry day (9-10) A nice horn one through the merit of such studies, acquires 311 the virtucs shich can be acquired by celc- Inting relius scn' ces by making gifts and pric lis ng peritontul au 'cr'ics Hience he should rend ile I was rery day without indulging in any idle ·518 Vjesa Sathhits donc unto them, or wlose derd bodies had not becn cremated (19) The departed manes of him who thus queezes water drops out of its trulloth ind offers them as libatious (as above describedl) without hirst loving offered libations of water unto them, dendur of obtaining an Haler at all, with the gods a id Rislus such us Sinaha eti , (20 A rite of Tarpanam done with a ter containing Kus'a blades and sesame und bi reuiting their Gorras and names with the term s.adhi (obeisance) appended thereto, becomes gratilymg tu the Patris One done without any of these factors proves abortile 21) Arite of Tarpanane doute by a person while thinking of other things, or not according to the rezulations of the Sastras, or without bring srated on a proper cushion, proves as bluud tu luss ate parted manes (22) The Pitris propitiated with Tarpanan duly pera formed as above regulated grunts alt weld for things to its performer (23) The deities menti nel nn the ya'm intra sliouid be worslupprd by recitin, thu loutras in sich the idmies of Brahmi, Vishnu, Sind Iuilla, and Jitra Varuna, ocuur (24) Having performed the rite of Surjopasthanam with lus face turned toward the eau, a tule born one should purify the water by insuhing the 114mes of Brahmi, An Indra (studiat Jiva and Vi hnu In connection with this rite lie should recite the Jlanta, Yut, ets, witte the term Namas appended to it, by addressing the name of each of these (ibaranities) After that, Ire slouli riose luis mouth, and bathe (5-26) Inen lityus entered lus house, a twice born one should perform the lour Paka Yajnas (sinple domestic d ·tjá sa Samhaita 519 sacrifices) with the help of the A zasathya fire (the sacred fire kept in the house) He whoup 4 zasathi fire las not been lighted at all should perform the Iloma by casting oblations of boiled rice soaked in clarified butter in the Lankıha fire 25cording the regulations of the Sakala (a school of the Rig Tida) school (27-28) The oblation should be cast in the cred fire by severally and combinedis reuiting the Vyahritis and the six lantras running as Dia hiusja ete, (29) After that the pinnati Suishta Kita Iloma should be performed by ottering twelve oblations unto the fire, prefixing Om ind pending 17thi to the Mantra according to the whta regulation (30) I he oblations should be off rid on Kushe blades spread out on the ground and the one wall irrscd in the S'astras, should first offer three oblations by prefixing Om and appending Nanas to the lantra as follows Om, to l'ishzadoras (Vamas ober-ance Om, to all the beings (Bhutas) Vimas heisance), Onn, to the lord of all the beings (Butinam Palaial) Namas (obrisance) and after that () to Putros (oberance) Namas 131-32) 'Th- washings of the inscrls shoul I be cast in the Nortly-est, and sitteen morsels or boiled rice sorked in clarified butter should be offered by <zung "these (morsele of) boil rice to men (tidan 12 m llanx. shy cajah Hantai (33) Itwice-born one should offer yr oblations of bouled rice to his sx departed manns (father, graudíather, great grand father maternal grandlather, maternal grcit grand father and matern J great great grand father) by mentioning the name and Garr, of cicli, and'os arpenems Yore on Suunnis 'iu tatu di Firest ·520 l'yisa Sanlits llan'ros, according to one might and the regulations of the Park'ajna (34) A few texts of the l'adas should be recited on ther occasion for the completion of the Brahima- Vajra (35) Then having taken a quintity of boiled rice in his Hand, lie should walk out of his room and offer morsels of it to cross and Svapachas (Chandálas, lo dog-. Iceders) (36) Then in 3 pure spirit and lor a period of fortyeight minutes (luhuria) the house holder should calmly wait at his gic for any chance comer (Anths), and having found any hung's sober Althe coming from a distance, he should reverentially accost and welcome him to lay house 37-38) lle should give him sates for washing lis lect, and hon him cytry mark of respect An Atatkı, duly honourcd, is greater than 1 y'aina (sacrilice) inasmuch as he males 2014 fost entitled to the ment of heaven on the very day of his arrast! (39) An futhi mod a Brahmans ell sessed in the 1'ss, happening to earrire at one house during the celebration in the lans:ades sacrifice, should be duly 1.993 strd l'opitiated with hospitalier both of them 1eal tirir lost to learen Antunoured they lead him Imantism reii'on a Srilahd, a hiny an ichdr- **ys a laro!ard a Rurait rren happeninp to call af Det sitt, ah year, should im reli,"inusly res. a Srotril 1 armed at one luir ·Vjása Sath Arda 521 One should bid farewell to an Atitht, or to a Srotriya guest, by following him a little beyond the compound of one's own house One should feed one's friends, • maternal uncles agnates and marriage relations arrived at one's shouse A Yari is privileged to accept alms from a house holder profferred with respect (43-44) The man, who partahes of good food hmself, comes by x worse fate by giving bad food to another A house holder eats sin by eating before the infants, oldmen sick folks and pregnant women in bus house are relieved of their hunger (45) Without being invited one should not cat, nor desire to eat any cooked food at another's house A twice born one 14 at liberty to reject an invitation by a man of questionable repute (46) Boiled rice cooked food) belonging to a Sixira to calumntated person, to an usurer, to one of false speech, to a cruel man, to a thiel, to one of an irascible temperament to one abandoned by one s parents, to a slave, to the haughty to a butcher or hunter, to an actor, to a wine seller to an arrogant insane, Vrátya, OT shameless person to a breaker of vowys, to an athiest, to a miser to one who goes naked, to one in danger to a non Aryan to a woman, to a calumniator, to a renowned though dependent person, to a stealer of hings revenuc or divine chattels to one defiled through crit company conduct food, or bed, to an irreverent man, to a degraded person, or to a man of despicable conduct is unfit to be partahen of He, who partahes of such a man's boiled rice, becomes equally degraded with him 47-51) Boiled rice belonging to a Nápita (barber), a hula mitra, Ardhasırı (ploughman), Disa or Gopslaha ·922 i jasa Samhita ON Wine (though these men are all Sudras) may be eaten without the fear of committing any sin Twice born ones of known fainilies can safely partike of one anothers boiled rice (52) Boiled rice procured with ones cirnings, or hept 11 a vessel which is not defiled by the touch of nor licked by a doz for smelled by 7 con, nor touched hi a crou or 7 S udr is alliays pure (531 Such boiled rice 1s well as that which has not been previously partaken of nor style or prepired over night nor taken out nk the hatchen and is nicely cooked should be eaten cier day (54) The several preparations of (rke pulse barley and heat etc. ) known as krisarn Sanja za, Pupa and Payasa, are edible and a Brahman? while not officiat ing as a priest at any religious scribce, slould not tahe meat or animal food (55) A Bribman3 engaged in the celebrntion of a reli gloun 1crifice becomes degraded hi not thing met Alltriya shoull ezt the cooled fiesli of a quarry after huing propitinted thereu ith the gods and bus departed A Vushi 7 cun tahe meat 12nfulis obtained for money alter having worslupped therewith lus departed nines (56-17) mines or A twice born one by eating the cooked flesh of in animal wantonly laughtered (not lilled in any scrifice) suffers the pangs of bell for eternal time as long as the sun and st365 would shine in betten Brahmina bus abjuring meat acquires the merit oli horse 51crifice all his desires are fructified and he be come an emancipaled sell cien thougli lic be a thouse holder (58) ·524 Vyisa Samhaita. them, and thereafter partake of the boiled rice, as desirable. (66) Silently and without any other thought in his mind, or anywise condemning it, he should putake of the boiled rice until the satisfaction of hunger. After that, he should sprinkle water over the plate and leave it (67) He should take a morsel out of the residuc of boiled rice and cast it on the ground Then having washed his mouth, he should pass the rest of the day in good com. pany with topics of ancient lore and in the study of Trhásas and good literature (68) On the approach of evening, he should attend to his Sandhya worship, and cast oblations in the sacred fire Every day, a (wicc.born one should eat in the company of his servants and dependants An dith: arrised at the time of his evening Homa should be honoured by a house-holder to the best of his ability, inasmuch as a dishonoured Atitkı robs the piety of the house. bold (69-70) He should not overload his stomach with food, and having washed his mouth and feet at the close of luis evening meal, a house-holder should lie down in a com. fortable bed with his head not turned towards the North or the West. (71) Unless badly jeopardised in health, or otherwise incapable, a twice-born one should never neglect tlic timely performance of his Home and Sandhya rites. (72) Quitting his bed within forty-eight minutes of the sun-rise, he should ponder over his own earthly interests. A capable and healthy man should thus act every day in his life. (73) ·J'y sa Samlieti $35 CHAPICR IV This Scriptural Code framed by the holy Vyása is but a compendium of all kinds of pleties Alt virtues and preties (rnjoined to be p rformed) by the four orders are intimately connected with the liberation of self (1) Verily verily (the holy Vyasa) h s repeatedly said unto men that a household us the best hermitage in 'the orld Hm who faithfully di charges the duties of a house folder acquires the merit of vaxting all the holy slmnes (2) The house holder sho reveres his elders and pre ceptors, supports his servants is hind uncarious truth ful and self controlled daily performs his Honta and Japa (divine contenuplation and mental recitation of a Mantral is faithful to his own wife without coueting that of another and gives no hanale to obloqui, acquires the merit of a pilgrimage uithout stirring out of his own house (3-4) Ablutions in all the holy pools cannot absolve the s'ın of him ho darly steals or covets other men's wises and riches (5) A trae and dctiful Toase holder bathing in his own jard acquires the ment of all holy ablutions Three quarters of prety belo g to a boa e 1 older as the giver of lood the remaining quarter attaches itself to him as the manter < the household (6) Sın can never approach the threshold of a house wherein the master ho-pitably accommodates the Brih Inanas maslies the dust off their ſect, gratifies then with food makes offenngs to 11 vaderás and doles out alms to the indigent (7) The god of death (1 ama) can never touch the man, who gises to the Brahmaras water for washing their feet, 69 ·526 l'y isa Samhita shoes, food, ard hermitages to live in, and welcofities them home by saning lighted lumps before them (8) The departed mines of a person drink noctır out of cups of lotus lcarcs so long as the waslungs of the ſcot of Brihmanas stand moistening the carth of his court yard (9) O you foremost of the Rishis! the merit, inhich is acquired by making gifts of Kapili cours on the day of the full moon in Kártiha, is lihewise acquired by washing the feet of Brahminas (10) The fire god can be gratified by welcoming the Brahmanas, Indra, by offering seats unto them, the Petras, by washing their feet, and the (god) Prajapats, by giving food unto them (11) One's own parents are shrines of excellent sanctity, no doubt, though kine and the Ganges are holier, but the Brahminas are the holiest of the holies on earth, a holier thing than they is not nor ever will be (12) All the holy pools and shrines such as, Karukshetra, Naimisha, Pushhara, Gangádvára, and Kedáu& volun. tarily visit the house holder in his own house, who was subdued all his senses and desires He is absolved of all sin (13-14) O you Brahmanas, now I shall relate to you the virtue of clarity or gift making as it should be prac. tised by the members of the four social orders, and as it was narrated by the holy Vyása of yore (15) That wealth alone, which a man spends in gifts to the good Brálımanas, or in gratification of fus onn desires the only true wealth, the rest is but trust (16) The riches of the rich are what they enjoy and endowy Others play with the widows and riches of IS ·Vyása Samhild 527 those who neither enjoy nor endow, after their death (17) What does his wealth ayıl the soul of a man, after death, (since) transient is the very body which he tries to nourish with the aid there of? (18) Transient is wealth, transient are the limbs of one's body The only reality is that death is fast approching Acquire pieties, every day (19) Why not give away your riches in charity which you shall have to leave behind, after death, if you have not already spent them in acts of piety, enjoyment or fame? (20) Truly realised is the end of his life on whosc lile depends the livelihood of his friends, relations, and Brahmanas Who does not live for his own cnds in this world ? (21) Even the beasts live and pamper their own belles Of what use is the strength, health and longevity of him who does not do any act of public good ? 22) If you have but a morsel of food why don't you give half of it to the poor? Will any body ever get his wished for riches in this life? (23) Verily do I consider a miser to be a man of great renunciation, inasmuchas he leaves behind him all 113 lioarded riches, after death A charitable man is the veritable miser living since he would be benefitted by his sealth (spent in charities) in the next world (24) One day we shall have to quit this life He dies pot who has realized the end of his life (by making charities) A miser, dead, is the an ass, who only carries other mens' ingots on his back (25) Esen space and time will die one day, but the ment of a spontaneous and voluntary gift {lit - Vade ·528 V'yás Sail hita. . without the asking, or to a person come without any call) will never suffer any death (26) A reciprocity of gifts may he a social function, but is no virtue. It does not bear any religious merit, like the milk of a black cow (whose calf is dead), milched out of greed and profierred to the gods, ete. (27) Verily the enjoyers (beneficiaries) of a charitable endowment, contingent on the happening of a future calamity, are not actually seen But since eternal is the merit of a gift, the maker of a gift never reverts to the plain of human existence (28) By making gifts to one's parents, brothers, fatherin-law, mother-in-law, wife, or children, one is entitled to an eternal residence in heaven (29) A gift made to one's father is hundred times more meritorious than the one made to an outsid-r, those made to one's inother and sister being respectively ten times greater than the latter A gift made to one's brother bears eternal fruit (30) O you lords of Muni! Every day gifts should be made to the Brahmanas Any one coming and asking for gilts (clarities' should be quccoured 131) Several recipients of gifts (receivers of charities) may be persons well-versed in the Vedas, or practisers of penitential austerities But the best of such takers are those who have never partaken a S'udra's boiled rice. (32) A gift should be made to an erudiate person living al a distance in preference to an illeterate one living tluse hy one's house Nothing can be humiliating (insulting) to an illiterate Brálimana (33) The status of well-birth is relinguished by one's stealing an article consecraled to divinc use, or belong- ·Vzása Samhita ing to a Brálmana, and by insulting a Brábınana as well (34) By not mahing anv gift to a Brahmana, ignorant of the Vedas, one does not commit the sin of insulting a Brihmana Oblations are cast in the sacred fire, and not in its ashes (35) He, who causes a Bráhmana, o ho has been studying the Vedas in the vicinity to be superseded in a matter of feeding or gift taking, destroys big three fold relations (36) A Brahmana, who has not studied the Vedas, does, like a wooden elephant, or a leather deer, but bear the name of the genus he belongs to (37) Like a desserted hamlet like a waterless well, a Brahmana who has not read the Vedas, is a Brálmana only in name (38) An artrule zintu atrim??? (well Yerged in the Vidas ar rast i Sird re by way of ablution, constitutes the true wealth (possession) of a person, the rest is but insignificant (39) A gift made to a Vruta Brahmana 19 doubly meri. torious than the one made to a Sama Brahmana A gift made to an Acharyaya is a thousand times meritorious than the latter while the one made to a Brahmana tell versed in Yedas bears immorta: fruit (40) One, botn of the seeds of a Brahmana but not purified with any of the purificatory sites or Mantras, and maling use of his caste is a means of livelihood, is called a Sama Brahmana (41) A Brahmana, unto whom all the purificatory rites of Garbhadhanan, etc, have been performed, but who more ·530 Vyása Samhita has neither read nor taught any part of the VCdas, is called a Vruva Brahmana. (42) A Brahmana, who practises penitential austerities and performs the rite of Homa, every day, and teaches the Vedas with their Kal 15 and Rahasyas, is called an Acharyaya 143) A Bráhmana, who duly cc eura es the Presiuvandha, Chaturmåsya, Agnusthoma and other Vedic sacri. fices, propounds the true import of the Verlic texts with the six allicd branches of study in cases of doubt or discrepancy, and regularly studies the Ithdsas and Puránas, should be alone regarded as well versed in the Vedas (Vedapdraga) (44~45) Members of no other castes live such a glorious life as the Brahmanas do Who is that, who having trodden such a glorious path, will relinquish it ? (461 Brahmanas constitute the divinity of the gods. They are the stuff which the energy of Brahma is made of, and form the apparent cause of the creation and continuity of the worlds (47) In the field-like mouth of a Brahmana, which is free from all gravels and thorns (of falsehood and harsh words) sliould be sown the secds of sacrificial Mantras The cultivator, who does this (gets all reli. gious rites and sacrifices períormed by Brahmanas) fitnesses the fruition of all his desires (48) In good fields the seeds must be sokn; in good recipients the gilts should be stored. Whates er is cast in a good field or recepient can not suffer any detcrioration. (49) The cereals (loodgrains in one's store) begin to dance with pleasure on the arrival of a modest and ·Vyása Senhold $31 terudite Brahmana at one's house, saying, "ne shall come by a better fate" (50) Grains of rice given to an unholy Brahmana, who has broken his voks and neglected the study of the Vedas, begin to cry in dismay, saying, “what euls have we committed to be punished with such a degrada. tion (51) A Brahmana sell versed in the l'edas should be repeatedly repasted even after satiety, whereas an allete. Fate one, fasting even for six consecutive nights, sliquid not be helped with food (52) Holy things, whose likes are in the stomach of a Brahmana should be alone given to him Who arc the more worthy recipients of gifts than the Bráhmanas in whose body the gods partake of their Havyas (lba. tions of clarified butter proffered to the gods, and the Pitres, their Kavyas (oblations )? Beings are not their bodies, and hence organisms cannot be revered as holy (53-54) The article of gift eaten or talen by a dutiful, pure. hearted (Brihmada) reader of the Vedas, bears immortal merit, which does not suffer any diminution through one's successive rebirths (55) Several scholars desire for gifts of horses and clephants, others discard them, saying, 'to whom does this wealth belong, and who is the real master of grains or riches 156) The secds (of knonicdgc), previously sown in tbc fields of Brahmanas duls ploughed with the plough of the l'Eras, have sprouled as the only truc corn in lile (57) Of a hundred, one is born a liero, ol a thousand, a Bist man, and of a hundred Thousand, an orator ·$32 1jsa Salhora Wise man It is doubt whether a man of true charities will ever tahe his birth or not (58) A conquest does not make a hero, nor studies a Eloquence does not make an urator, nor gifts a charitable man 59) He who has conquered his senses is the real hero He, who practises titucs, is really 1115e A speaker is he, who discusses pleasant and beneficial topics, and he, who gives with reverence is the maker of true gifts (60) One by making gifts of varied values to Bráhmanas all seated in the same row either out of affection, fright or greed, commits the sin of Brålimanıcıde so related in the lcdis and the Rishis sing of it as such (61) Gifts made unto an illeterate (Brahmana), like seeds sown in a sandy soil or clarified butter kept in a pot of ashes, or libations poured over burnt out cinders, prove abortuse (fail to bear any merit) (62) In what kind of womb will the tuice born one (Brálmana), who lives on boiled rice of those, who are unclean sith the uncleanness due to any death or birth :11 their families, or partal -s of this prepared by a Sudra, take his birth (in ba Ticari ilion erils Icon not say that (631 He, who dies with a Sudra s boiled rice in his stomach, is sure to be reborn as a bog and all luis progeny will belong to the same genus, alter death (64) He will be born as a sulture in lus tuelve successive rebirths, as a hog, in seien ; and as a dog, in seven: This is wliat Manu has opined on the subject (65) He, n ho dies with the boiled rice of a Bráb mana in his stomach, acquires nectar, alter death Dieing noth ·Vyása Sott htté 533 that of a Kshatnya in krs stomach he is punished with indigence in huis next birth, with that of a Vaishya in huis stomrch, he is consigned to the vile necessity of eating a Sudra's boiled rice again, and with that of a S'udra boiled rice in his stomach, he is consigned to the torments of hell, in his next life (66) The Brahmana, who partakes of a Sudra's boiled rice continuously for a month, becomes degraded to the status of Sudra, in this life, and will be born as a dog in the next (67) The gods and the Patris desert the Bráhamana, who takes a S udra wife, or partakes of boiled rice cooked by her, and he is consigned to the pangs of Raurava hell, after death (68) The Brahmana, who cooks his food in vessels defiled by the touch of men of vile castes, or do those acts which are calculated to degrade a twice born onc in lins social status or promiscuously go uoto women of forbidden castes, is sure to be consigned to hell, after death (69) Cooking of boiled rice for the gratification of one's own hunger without dedicating it to the use of Brán. manas Anthis, and the god presiding over a row of Bralimang at a dinner constant vilification of Brahmanas, ad selling the Vedas for money mercenary teaching of the Vedas) are the five acts which rank equally with an act of Bralmanluide in tespect of sin (70) Every day, this S'astra, framed by Vyása, should be carefully studied, and those, who follow the regulations herein laid down, suffer no fall in life (70) THE END 70 ·PARA'S'ARA SAMHITA'. l'ILRI . ONCL on a time, certain Rishis addressed the holy Vyasa, blissfully sealed with bus mind concentrated (on Self) in the forest of Devaduru on the summit of the Humalaya, (as follons -) (1) Relate to us, O thou, the son of Satyavatl, the rules of good conduct, cleanutss and religious files, which may be benchually followed and observed by mea in tlns age of Kala (2) Hlaving heard thus, le of mights prouess, effulgent as the sun or a blazing fire, and hell susce in the J'rulis and Smritis replied as follous --13) I am not an omurscient being, Arshes! Iloit them can I relate to you thic rules of religious titrs etc, (as interrogated) My father should be consulted for these informations (4) After that, the Riskı* bent on icarning the principles of virtue went to the hermitagt at l'adarıhl with the toly Vyasa at their head (90 Trees of nonderlul fluit and foltage enhanced the beauty of that holy ciest uhere fountatis und ruicts of crystal flou ran babling into sacred pools (6) Herds of deer here tound to rosin about (in that forest), and birds of bljutilul polumage were lied to 10m fluir melodious notes 11 a Llorus of larmony Temples of suds also ncre ilere, and the wote wat arct was hept (estile with the songs and dancosul Jiddhar. I x*'s and Gardi aria5 (7) 24 ·536 Parks'ara Santra In that forest, blissfully seated in the assembly of Rishis, and surrounded by the foremost of the holy sages (11unis), the high souled Paris'ara, the son of S'akers, was interviewed by the holy Vyása (8) He, at the head of his companions Rishis, circumbulated the person of his venerable progenitor (Parás'ara), and propitiated him with an applausive harangue (9) The great sage Paras'ara asked the holy Vyasa and the congregated Rishis about their health, and welcomed them to his hermitage (10) The holy Vyása reported their well being on behalf of the Roshıs, and addressed him as follows -(11) O thou father, who art ever fond of the devoted, dost thou be pleased to discourse on rules of religious Tites, and virtue, if thou dost appreciate my devotion to thee, or af thou bearest any affection to me (12) I have heard the codes respectively framed by Manu, Vasishtha, Kas yapa Garga Gautama, Us'anas, Atri Vishnu, Samyarta Daksha Angiras, S'átátapa, Harta, Yáznavalkya hátyáyana Prachetá, Apastamva, Sankha and Lihhitá (13—15) Through your grace I have heard these Dharma S stras narrated to me and I have committed them to my memory as well But all these codes had been meant to be effective (to be in force) during the cycles of Satya Treta and Dvá para in this Afarsvantara * (16) All religious rules framed in the Satya Yug: have been extinguished in this Kalı yuga Hence discourse . Na iva lara Ilman age or period of t me pres ded over byx Manu Blandantara accord ng to Manu 1 79 embraces three hundred and twenty thousand human years or one fourteenth day of Brahma hs whole day consist ng of such fourteea Mantantaras We aro 1 vog in the seventh Mfansantara -Tv ·our s'ara Samhita 537 to me on the rules of dutres to be followed by the four.fold social order in the present age, as' well as on acts of virtue in general (17) After Vyasa had finished his questioning, Parás'ara, the foremost of the Rishis, began to thus discourse on the principles of virtue, both in the concrete and abstract (18) Hearest, thou, my son Vyása, and hear, 0 you Rishis, that at the end of each Kalpa, and at the begroning of each new creation of the universe, Brahma, Vishnu, Mahes'vara, S'rutis, Smitris and rules of good conduct (ethics) should be ascertained for the each of the successive ages thenceforth commencing (19) Author there exists not of the Vedas, the universal grand father (Brahmá) but recollects the texts of the Vedas at the end of each universal 01950lution, and is recognised fas such in the next Yuga Similarly, Manus but respectively recollect the rules of duty and good conduct etc, at the beginning of each Ilan. rantara, (20) Different are the rules of piety, etc., in the succes. sive ages of Satya, Trétá, Diapara and Kali, &ccord. ing to the exigencies of each age (31) Practice of penitentral austerities was the virtue in the Satya yuga; iknowledge (of self), in the Treta; celebration of religious sacrifices, in the Dvepara ; and practice of charity, in the Kals yuga. (22) The Code of Manu was the authorized Code in the Satya; the Code of Gautama, in the Tretá: the Codes of S'anhha and Likhita, in the Dudparc; and the Code of Parás'ara, in the Kalt yuga. (23) In the Salya yuga one should abandon the country in order to avoid the company of a sinner; in the Trans ·538 Parás'ara Sathhidi the village he lives in; in the Duripara the family he belongs to, and the sinner himself in the Kali yuga (24) Sinful is the consersation with a sinner in the Satsa Vuga his very sight in the Trétá, and eating his boiler rice in the Drápara In the Kale yuga, it is bis act alone that degrades a man (25) A curse takes efíect on the day it is given in the Satsa , within ten days in the Tritá in the course of a month in the Dwapare, and within a year, in the Kali Yoga (26) In the Satya, the makers of gifts seek out their reci. pients In the Trétå the quiers inute the recensers of gifts at their houses and send them ana with the presents In the Dräpara gifts are made to those, who ask for them, and in the Kal Yuga they are given in lieu of services (27) The gift shich is made to a person be going over to his house, is the best that which is made by calling its recen er at one's (gner's) house, is the second, and that, which is gren for ashing is the worst form of gifts A gift made in lieu of ans service is no gift at all, anch fails to bear any merit (28) The vital energy lies inherent in the bones in the Satya Yuga,, in the flesh, in the Treta, in blood in the Dirpara, and in the food (of a person), in the Kali Yuga (29) Prety is conquered by inpiety, truth, by falsehood. lings, by their servants, and men, by women, in the Kali Yuga (30) Agnihotra sacrifices cerse to etist, the worship. of ancestors and preceptors is extinguished, and mothers usually give births to female childs in the Kels fuga (31 ·Hards'ara Samhita 539 The ethical rules which obtan in the different Yugas and the Brahminas who are respectively born therein, should not be unfavourably criticised in as much as in them (the spirit of) a Yuga is incarnated (32) The law givers (Alunis) have made a gradation in the practice of expiatory penances according to the capacity of the penitent in each Yuga but those land down by the holy Paras ara should be observed in the Kali Yuga (33) 0 you foremost of the Alunis this day I shall narrate to you from memory the religious duties as well as the rules of conduct to be performed and observed by the members of the four social orders in the Kalı Yuga (34) Holy blessed and sin absolving are the junctions of Paras ara wbich have been promulgated for the welfare of the Brâhmanas and the establishment of prety (35) Good conduct is the true defender of virtue among all castes of men Without it a man needs must be hostilely disposed towards virtue (36) A Brâhmana who darly performs the six religious duties (Shat Karma * and eats the residue of his Homa oblations after having gratified the gods and the Atithis never suffers any bad luck in life (37) Performance of Sandhya ablution Fapa and Homma, study of the Vedas divine sorshtp performance of the Study teach ag celebrat on of and offc at ng as pr ests at relig ous sarrifices and giving and tak ng of gts are the 3 x rel gous dut c: enjo ned on a Brahman n the Satya Yuga अध्यापनमध्ययन यजन याजन सथा। दान प्रतिग्रहवेव पट्कर्मण्यग्र जम्मन । Vaau to 73 ·510 Parás'ara Sashida Vais'i ndeva sacrifice, and the act of gratilying air Atthis (chance comers at one's house) are the six daily religious duties enjoined on a Brthmana (38) Any person, happening to call at one's house during the performance of the Vais'vadeva Homa, should be regarded as an Anithi, whether he be an erudite, igno. rant, pleasant, or undesirable guest, inasmuch as an Atithe leads his host to heaven (39) A man hungry and fatigued with the troubles of a long pedestrian journey and happening to arrive at one's house during the períormance of the Vais'vndeva Homa, should be regarded as the only true Atithi. whereas he, that comes before that time, is not an Anithe at all (40) An Atithe should not be questioned about his vos, conduct and Gotra Without any inquisitiveness at all, a house holder should serve an Atithi with his hospitality, since the person of an Atithr is a veritable pantheon (41) A Brahmana residing in one s own village, or a rela. tron happening to come on business and calling at one's house, should not be considered an Atithr Не, who is a chance camer, is only fit to be called an Atithr (42) An Atthi, who has not accepted any previous hospitality, that day, ? Brahmana abserving a vow, as well as the one who studies the Vedas, every day. (happening to call at one s house) are called Apuria Atthis (43) A morsel out of the Vais'vadeya oblation should be given to a mendicant happening to call at one's house during the performance of the Vars'vadeva Homa (44) ·Paras ara Samhita 541 Yatis and Brahmachárıs are entitled to receive Morsels of boiled rice as alms He who eats his ment without having given boiled rice to a member of any of these two orders of ascetics, should practice a'Chándrayana Vrata (45) Water slould be first given in the hands of a Yati, then the alms, and after that water tgun Alans thus given soars high as the njount Meru, and the watet becomes boundless as the ocean (45) A mendicant can remedy the defective performance of 7 Vais'videvi Honta but any wrong done to a mendicant cannot be expiated by the performance of a Vais'yadevi (47) The twice born ones, itho eat their (mid day) meals without having performed the Vais vadevas, are con. signed to the torments of hell All their acts are fruitless (48) Rakshasas eat that shich is eaten by a man with a turban on tus head, or by him who eats with lus face turned towards the south, or fith his left hand placed of his left leg (45) By given a prepared betel leaf to a Brahmacháton, gold to a Walt, and pardon to a thief, one is punished with hell in the next world (30) An Atithi, no matter whether he is a sinner, Chandila, or a pattıcıde happening to arrite at one's house during the performance of a Vais'vadeva Homa, should be duly honoured is the leader of his host ta heaven 19a} For a thousand yeurs the departed manes of him, from whose house an Airthrelurns in despur, renounce taung and drinking (52) ·52 Parás ita Sathil Ilie Brahmana ulo sits down to dinner without scriing mual to an Adithi, Nell Sersed in tlit Vedas, cats but sin (53) The mouth of 1 Brilimanı may be likened unto a field which is thornless and not shamp) He, uho casts seeds in such ? soil, is the only true lulti- Vator (541 in good fields the seeds should be soun, unto worthy recipients* (Supatrel the gifts should be offered What user is cast in a good soil or in a good recipicat suffers 110 deterioration (55) A hing should punish the inmates of villages wherein reside the Brahmanas who have neglected the study of the l'édas and live by begging, ance it Is they filio liarbour such thieves (in the guise of Brihmanas) 156) Kshatriyas should protect their subject people, conquer the armed forces of their adversaries with mighty pruness, and rule the country according to the rules of virtue (57) Victory or Prosperity even if firmly establıshed, can never remain a herıdıtary possession Win victory with the sword, the enjoyment of earths (soveri gnty) is but the proud privilege of the salarous (58) As a Noner man strings a garland pof flowers by culling one from each flower plant in the garden; so a king shall raise his resenue by imposing a light tax on Ins individual subjects without reflicting hardshp on any He wall not be like a cliarcoal man, who fells down all the trees in a garden and reduces them to cieders (59) . Suseral cd lot stead Suputra meating a good son-Tr.

·Paras ara Samhita 543 Dealing in gems and metals raising cattle, merchaudise, and cultivation are all that is included within the profession of a Vaishya (60) Services to Bráhmanas are the highest virtues in S'udras, any other virtues practised by them are fruit. less (61) A Sudra commits no sin by selling salt, honey, oil, milk, curd, whey, clarified butter, and milk (62) A S'udra should not eat any prohibited article, nor go onto an interdicted woman, otherwise he would be punished in hell (63) Drinking the milk of a Kapılá cow, knowing a Brahmana woman, and reciting the Vedas are the acts, by doing which a Sudra is punished with hell 64) CHAPTER 11 Now I shall discourse on the religious duties respec. tively obligatory on the members of the four castes in the age of hale describing in detail the duties of a house holder, as sell as enjoined by the holy Parás ara (1) The Bráhmana sho daily performs the six religious rites known as Shat Karma should take to agriculture as a means of livelihood (2) It is quite virtuous to joke eight bullocks to a plough Yoking four bullocks to a plough is neither virtuous nor sinful It is only the cruel that cause a plough to be drain by four bullocks Those, who yoke a pair of bulls to a plough, should be branded as kıllers of bullocks (3) A hungry, thirsty, or fatigued bullock should not be joked to a plough, and a Brahmaza should not cause ·571 Paras'ará Samarid a maimed, diseased, or rastrated bull to carry his load (4) A healthy, strong-limbed, vigorous bull, other than a castrated one, should be yoked or harnessed till mid-day, and not beyond that time, after which, his twice-born master should take his bath 5) Aller that, a twice-born one should attend to his daily rites of Japa, lloma, and divine Worship; study the Valas; and feed one, two, three, or four Snataka Brahmanas (6) In the field which he himself has ploughed, and with money carned by his own labours, a twice-born one should celebrate the five daily religious sacrifices known as the Panchu Yajna, and cause himself to be initialed for the celebration of a f'ratu sacrificc. (7) The sale of oil or of any suect vegetablc juice by a Brálımına is prolibited by Lax, but he is competent to sell puddy or any liodred cereal, as well as bays, wood, faggots, clc, (8) A ploughman, by plouglung the earth with an irontoppad plouh.share, commits the same sin in a day as a fisliceman dues, in the course of a year, by killing first ) A Pisala (one who calches animals by casting a noose), a fisher.man, a hunter, a bird.catcher, a miser, and a ploughman commit the sanse, and the same amount of, sin (10) A mortar (Udah bal}, a grinding stone, an oven, *aler fot, and a broomstick are the fire constant preces of furnilure (Suna) in a bouschold by which lilc is destroyed. (11) By celebrating a religious sacrifice, a cultivator is ducived of 2!! :175 wlävla de ruay lare committed by ·Paras'ara Samhita 545 Tilling the ground by felling the trees or by killing animals and insects (12) He who even being a master of lit sitting beside) stacks of grains does not give any to the Rral manis should be branded as a Brahmana kıller (13) By giving a sixth part of his crop to his hing a twenty Oneth part to the Brahmanas and thirt eth part to the gods a cultwator (lit ploughman) 18 exrnorated from all sins (14) Even an agriculturist hishatriya should propriate the gods and Brahmanas math tlc produce of fas felds A Vais ya or Sudra should always lise by trade agriculture or hand craft (15) By not in any way serving the Brahmanas and by doing heinous acts a Sudra becomes short lived and goes to hell after death These duties arc imperatively obligatory on the men of four castes (16) CUATPTFR 11) Now I shall discourse on the period of ones unclean ness due to the birth or death (of any member of ones family) (1) The period of uncleanness due to a birth or death an his family in respect of a Brahmana is three days It is twelve days in the case of a hshatriya filtecn days in the case of a laisya and thirty days in the case of a Sudca is laid down by the holy Paras ara (2) The person of a Brdhmana becomes clean through dering torship and his body may be touched dunng the com of uncleanness due to a buth in his family (3) ·Parás'ara Sath hitd. 546 - The period of uncleanness due to a birth in his ſamily is ten days in the case of a Brahmana, twelve days in the case of a Kshatriya, filteen days in the case of a Vais'ya, and thirty days in the case of a S'udra. (4) Brahmanas, isho are the readers of the Vedas and custodians of the sacred fire, become clean alter a single day (under the circumstance), they, who are only the readers of the Vedas, remain unclean for three days only, while those, who do not belong to any of the two preceding classes, remain unclean for ten days. (5) The period of birth uncleanness in respect of a Brálmana, who is devoid of all the religious rites pecu. liar to his caste and does not attend to his Sandhya Horslip, every day, and who is only a Brahmana by name, lasts for ten successive days (6) The period of birth or death-uncleanness in respect of agnates living in separate houses and with their separate wives should be regarded as lasting for ten days. (7) Under both these conditions, the boiled rice of the family should not be eaten, and the four acts of gift-making, giſt taking, performing the Homas, and studying the l'édas should be in abeyance during the period (8) The period of birth-uncleanness should be counted in its entirety in respect of one's agnates up to the fourth degree both in the ascending and descending lie The bond of kinship is severed at the fifth degree of consanguinity. (9) Agnates to the fourth remove should observe uncleanness for ten days, those removed to the fifth degree should be unclean lor six nights; those removed to the 212th degree would remain unclean for four days; and ·548 Parás'arc Sashita The period of uncleanness to be observed by the anciente in respect of an aborted fætus, or miscarried child is for the number of days corresponding to the months of her pregnancy (17) Abortion takes place within the fourth month, and miscarriage up to the sixth month, of gestation A delivery of the child after that time is called parturitron, and the period of uncleanness for the same is ten days (18) At the close of parturition of the mother is delivered of a living child, its agnates become unclean for ten days in the case of a still born child only its mother should be regarded as such (19) The penod of uncleanness should be counted as running from the day preceding in cases where menstruation, death, or delivery would take place in the night (20) The corpse of a child, dead after teething, or after the nte of Chudikaranam having been done unto him, should be duly consumed in fire, and the period of uncleanness in respect of the death of such a child is three days (21) The period of uncleanness in respect of the death of a child, dead before teething, as that day only, that in respect of the one, dead before the rite of Chadákaranam haying been done unto it, is one day and one night, that in respect of one, dead before being invested with the holy thread, is three days, and it is ten days only in respect of those, dead after that age (22) The period of uncleanness in respect of the death of a male child, dead in its mother's womb, is ten days, while that in respect of the death of one, dead just ·Pardı ara Sathtita 549 IS after being delivered of its mother's womb, is one day only (23) The agnates of the father of a girl, dead before the rites of Annapras'anam or Chudákaranam having been done unto het, would be unclean only for the day of her death, while they would so remain for three nights If she dies after her marriage (24) A householder shold not observe any period of unclezoness in respect of the death of a Brahma. cbarın, in whose house the latter used to perform his Homas in life without in any way being related to him (25) A Brahmana is affected only by the tie of relatronship as regards birth or death uncleanness Where there no relationship there is no uncleanness also (26) Artisans mechaincs physicians slaves, slave giris, barbars Srotrıyas, and Lings should observe unclean. ness for a single day only se, they would become clean Ly bathing on the day of the death or birth of any of their agnates 127) A Bráhmana engaged in Killing or making a gift, or out on attending an invitation should be chan just at the time of gus making etc Tijs is what is the dictum of the Rashıs (28) A Brahmana householder, who regularly celebrates the religious sacrifices would be clean by bathing on the day of his son s birth if he does not come in touch with the lying in chamber The mother would remain unclean for ten days under the circumstance (29) A fellow von ist a Brahmana who has duly lighted the sacred fire, or hose body has been consecrated by the sccitation of any l'edic Blantro, a king, and be, ·550 Parás'ara Sasthiti. . whom a king so desires, is not affected or sullied by a birth-uncleanness. (30) Death-uncleanness of his parents in respect of a deceased son is ten days. A mother remains sullied by birth uncleanness of her child; the father regains his cleanness immediately after bathing, that day. 131). A Brahmana house.holder not in any way coming in 'touch with his wife, after parturition, becomes clean by bathing, while his parturent wife remains unclean for ten days (31) Even a Brahmana, who is well-versed in the Vedas with all their six subdivisions, is affected by birth uncleanness on the parturition of hiss wife, if he happens to come in contact with her (32) A Brahmana is defiled only by a unclean contact, there bhing no other defillment in respect of a Brah. Hence by all means a Brahmana should renounce (defiling) contacts (33 Articles of gall projected to be given in connection with a forth-coming marriage or religious ceremony, are nor defiled by a birth or death uncleanness occurring in the interim, if actually given away In short, such gifts are not affected by an inter-current birth or death uncleanness (3+) A Brahmana remains unclean for ten days only in connection with a birthi or death-uncleanress occurring within the term of a pre-existing one. These ten days should be counted from the date of occurance of the first uncleanness (35) The period of uncleanness in respect of the death of one expired for the succour of a Brahmana, or of captured cattle; or killed in a battle, is one day only. 136) mana.

·Paris'ara Serhild 557 Heroes dying undaunted amidst the armed forces of therr enemies and without uttering any form of supplication, enjoy a perpetual residence to heaven ,(37) By conquest one wins the Goddess Fortune By falling dead in battle one is locked up in the perpetual embrace of a heavenly nymph Since transient'is this body, why should one dread death or war ? (38) Mendicant Yogins or Parivr ajakas, and heroes killed 10 battles without scars on their backs, are the two kinds of men whose souls, penetrating right through the solar disc, ascend to the higher regions (39) He, who well guards and rallies the routed soldiers after a defeat in battle, acquires the merit of a horsesacrifice (40) Celestial nymphs sing of his glories and embrace him who bears sword cuts, arrow wounds and marks of club thraslies on his body in battle (41) Thousands of beautiful Naga kanyás a kind of faires) and celestial nymphs run eagerly after, and embrace, the spint of him who is killed in battle, erclaimang "he will be my husband' (42) In the sacrifice of battle (Samgrama l'azna) he, who drinks the hot stream of blood issuing from a round in his forehead, drinks the juice of the sacred some (acid Aescæpus) Peerless 13 his ment in heaven (43) By quitting this life in a war of virtue (Dharma Yuddha)* the spirit of a hero is translated to that heaven which the pious and the erudite ascend by dint of their pieties, knowledge, and religious ceremonies duly cerebrated (44) . A war declared for purposes wh ch alone can scanct ſy blood shed and make wat a wutut such as the ) berty of ones (ka father land, the defence of one's hearth and beme de Tr 73 ·50 Paids'ara Samhit: whom a king so desires, is not affected or sullied by a birth uncleanness (30) Death uncleanness of his parents in respect' of a deceased son is ten days A mother remains sullied by birth uncleanness of her child the father regains his cleanness immediately after bathing that day 131) A Bráhmana house holder not in any way coming in touch with his wife after parturition becomes clean by bathing while his parturent wife remains unclean for ten days (31) Even a Brihmana, who is well versed in the Vedas with all their six subdivisions is affected by birth un cleanness on the partunition of Iis wfe of he happens to come in contact with her (32) A Brahmana is defiled only by a unclean contact, there bhing no other defiliment in respect of a Brah Hence by all means a Brahmana should re nounce (defiling) contacts (33 Articles of gift projected to be seen in connection with a forth coming marriage or religious ceremony arc nor defiled by a bırıh or death uncleanness occurring in the interim of actually given away In short such gifts are not affected by an inter current birth or death uncleanness (34) A Brahmana remains unclean for ten duys only in connection with a birth or death uncleanress occurring within the term of a pre existing one These ten days should be counted from the date of occurance of the first uncleanness (35) The period of uncleanness in respect of the death of one expired for the succour of a Brahmana or of captured cattle, or killed in a baitle, is one day only (36) mana ·Pardi'ara Sanhit 351 Hcrocs dying undaunted amidst the armed forces of their enemies and without uttering any form of sup. plication, enjoy a perpetual residence in heaven (37) By conquest one wins the Goddess Fortune By falling dead in battle one is locked up in the perpetual embrace of a heavenlt nymph Since transient'is this body, why should one dread death or war? (38) Mendicant Yogias or Parrvrigakas, and heroes killed in battles without scars on their backs, are the two kinds of men whose souls, penetraling right through the solar disc, ascend to the higher regions (39) He, who well guards and rallies the routed soldiers after a defeat in battle, acquires the merit of a horse, sacrifice (40) Celestial nymphs sing of his glories and embrace him who bears sword cuts arrow wounds and marks of club thrashes on his body in battle (41) Thousands of beautiful Någa kanyás (a kind of faires) and celestial nymphs run eagerly alter, and em brace, the spirit af him who is killed in battle, exclaim. ang he will be my husband (42) In the sacrifice of battle (Samgrama Yayra) hs, who drinks the bot stream of blood issuing from a pound in his forehead, drunks the juice of the sacred Soma (acid Aescæpıs) Peerless 15 luis merit in heaven (43) By quitting thus life in a var of virtue (Dharma Yuddha)* the spirit of a hero is translated to that heaven which the pious and the erudite ascend by dint of their pieties, knowledge, and religious ceremonies duly celebrated (44) . A war declared for purposes wheh alone can scanctly blood shed und mate was a firtee soek as the liberty of plantine's homa dcfcece of QA a dearth and kene kc Tr 73 ·552 Parás'ara Sanhita. are At each step towards the cremation ground, the twice born ones, who carry the dead body of a friendless, indigent Bráhmana for cremation, acquire the merit of celebrating the successive religious sacrifices as described in the Vedas (45) A Bråbmana, who has carried and cremated the dead body of a Brahmani who is neither related as an agnate or cognate to him, becomes clean again by practising Pranayama (46) Under these circumstances, Brahmanas not disqualified from undertaking any virtuous act of good auspicies The Smsitis lay down that they beome clean again by simply bathing (47) Having followed the corpse of a person whether one s agnate or otherwise (to the cremation ground) one would be clean again by bathing touching fire, and drinking clarified butter (18) By unwillingly following the corpse of a deceased Kshatriya (to the cremation ground), a Brahmana remains unclern for that day only and becomes clean by tohing Panchagavyam (49) By following the dead body of a Vars ya, out of ignorance, to the burning ground a Bruhmana rc mains unclean for two days, and becomes clean again thereafter by six times controlling tus respiration in the manner of a Prándyama (50) By unknowingly following the carriers of a Sudra's corpse to the burning ground, a Brahmana would be unclean for three nights (51) After the lapse of the sud three days, he should go to the forcshore of a rier sluch runs into a sea, and regain fuis cleanness by a hundred times practising ·Paras ara Sathild 553 the Pránáyama, and by drinking clanfied butter, as well 52) + Bráhmanas may follow the Sudras returning home after I aving cremated the corpse of a deceased Sudra, from after the bank of a pond lake or tank This is what has been enjoined by the knowers of scrip tures (53) Hence the twice born ones should never touch, follow curry or cremate the dead body of a deceased Sudra Even a casual glance at the corpse of a Sudra, at the time of its being carried to the cremation ground should be expiated by a look at the sun A Brahmana should thus regain his cleanness under the circums tance (54) CHAPTER IV Tsje fate which a man or woman comes by alter having committed suicide by hanging either out of inordinate pride uncurbable lose or excessive fright or anger will be presently described (1) For a period of sixty thousand years the spirit of a suicide is consigned to the darkness of a hell, which is full of blood and letid pus (2) No period of uncleanness should be observed in respect of such a violent death tion is denied to the corpse of a suicide no tears should be shed for nor any libation of water should be offered unto the (spirit of} a suicide (3) Carriers and cremators of the corpse of a suicide, dead by hanging as well as the cutters of the noose tround his neck) should regain their personal cleanness The site of crema ·. 554 Paras'ará Santa This is by practising a Tapta Krichchha Vratam what has been enjoined by Prajapati (4) Brahmanas, who touch, carry, or commit to fiames the corpse of a suicide dead by hanging, or of one killed by a bull (lit-cow), as well as the cutters of the noose in the first named, and the followers of the corpse, in either case, should res over the natural cleanness of their persons by each practising a Tapta Krichchha Vratam and by feeding the Brahmanas as well, by way of atonement (56) Each of them should make the gift of a cow with a bull to a Bråhmana, live on warm water alone for the first) three days, on warm milk for the (second) three days, on warm clarified butter for the (third, three. days, and on air alone for the (last) three days of the penance, (Tapta Krichchha Vrata) (7) Having unwillingly eaten or dealt with a degraded person, a Brâhmana would remain equally degraded for a fortnight, month, tho months, six months, or a year. (8—9) A fast of three days should be observed for the first fortnight, a Krichchha Vrata should be performed for the second, a Kinchcha Santapana l'rata should be performed for the third, a Dasharátra Vrata for the fourth, a Parika Vrata for the fifth, a Chindriyana for the sixth two such Chandrayana Vratas for the seventh, and a Krichchha Vrata covering a period of six months for the eighth fortnight, of such a defiling contact The penitent slould make as many gifts of gold to the Brihmiņas as the number of fortnights he might have ined in the company of a degraded person (10—12) The oinan ulo having bathed at the close of her ·Paris'ar: Samhita 555 menstrual uncleanness, does not share the bed of her husband that day (fourth day of the flow) goes to hell after death and is doomed to suffer the pangs of widowhood in her successive rebreths (13) He who does not visit his wife on the day of her menstrual ablution becomes certa nly guilty of the dreadful sin of fæticide (14) He who forsakes a chaste innocent wife in youth, is sure to take birth as a woman in his seven successive incarnations suffering the pangs of widowhood in each of them (151 She, who lightly treats her husband for his poverty or ignorance takes birth as a female serpent in her successive rebirths punished with the privations of a widowed life even in such hateful incarnations (16) As the owner of a field wherein & seed carried by the wind is seen to sprout becomes the owner of that sproutling also and not the owner of the seed, so the husband of a woman in whom another person has cast his seed becomes the ouer of the child born thereof in contradistinction to the owner of the sperm (17) Sons begotton by a man on another's wife may be divided into two classes such as Kunda and Golaka A cluld begot on another man s wife by a person during the life time of her husband is called a Kunda while the ons begot on her after her husband s demise as called a Golaka (18) Sons are either Aurase (horn of one's osta toins). Kshetraja (begot on ones wire by another) Daltaka (filiated with the permission of his parent) or Kirsma (artificial) A son ghen by his father or mother in filiation is called a Dattaka son (19) ·556 Parás ara Samhita He who marries before the marriage of his elder brother, the girl thus married as well as her father who gives her away, the priest who solemnises such a marriage, and the elder brother thus superseded in marriage, all these five persons go to hell (20) An younger brother marrying or performing an Agnihotra sacrifice before the marriage of his elder brother is called a Parizettá while the elder brother is called a Parivetti (21) For the expiation of their respective sins, a Parıvettä should practise two Krichchha Vratas, his bride should practise a Krichchhatı Krichchha Vratam while the priest, who solemnises such a marnage should practise a Chandrayana Vratam (22) A younger brother commits no sin by marrying before the marriage of his elder brother of the latter happens to be a hunch back eunuch or idiot or is born deaf or blind (23) A younger brother commits no sin by marrving before the marriage of an elder brother of the latter happens to be a son of his father's elder brother, or a slep brother, or a brother begot by his father on another man's wife (24) A younger brother may marry with the permission of an unmarried elder brother of the latter wishes to obsene a row of life long celebacy of Shankha (25) A (married) woman may take a second husband under any of the five following exigencies viz f her first husband long remaios unheard of or dics or takes to asceticism or loses his senle pouer, or becomes a degraded person (6) A widow, who betahes to Brahmacharyajam after This is the opinion ·Parás'ara SA inhits 557 the demise of her lord, goes to heaver, after death, like Brahm ichárins (27) A widos, whio immolates herself on the same funeral pile with her deceased husband, resides in heaven for ten millions of years, which is the number of hairs on the human body 128) As a snake cliarmer forcibly draws a snake out of its liole, so does a wife, who follows lier lord in death, lifts up his benighted soul from the abyss of hell, and enjoys the felicity of his company in heaven (29) > CHAPTER V A BRAHVANA having been bitten by a dog, jackal, or wolf should bathe and repeat the sacred Gayatri, the mother of the Vedas (1) A person bitten by a dog would be pure again by bathing in water, in which cow horns have been dipped, at the estuary of a great river, 28d by seeing the sea (2) A Brahmana having been bitten by a dog, at the close of his Vedic studies, or at the completion of a vow, should resume his cleanness by bathing in washings of gold and by taking clarified butter as well (3) A Brahmana having been bitten by a dog during the observance of a vow should fast for three nights, and then complete his vow after having taken clarified butter mixed with washings of Kus'a gross (4) A Brahmana, whether a vowist or not, should make obeisance to three Brábmanas after having been bitten by a dog, and would be pure again under their gaze (5) A part of the human body snielied, fiched, or scratched ·558 Parås'ara Sasthrik by a dog should be purified by washing it with water and cauterising it with fire (6) A Bráhmana woman having been bitten by a dog, wolf, or jackal, would be pure again by looking at the moon and stars (7) If the day (of bite) happens to be one in a dark fortnight when the moon is not seen she should look at that quarter of the heaven where the moon is supposed to be that day (8) A Bráhmana bitten by a dog in a village where no other Brahmana resides would be pure again by bathing and circumbulating a bull that day (9) The corpse of a Ságnika Brahmana killed by a cow, Chandala or a king or who has committed suicide by poison, should be burned in Laukika fire without reciting acy Mantram (10) The Sapinda relations of such a Brahmana, happening to touch, or carry or cremate his dead body, should practise a Prajapatyam and then with the permission of the Brahmanas should wash the particles of his skeleton with milk and burn them again in his own fire by severally reciting the Mantras (11-12) o you foremost of the Rishis imagine the case in which a Sagnika (keeper of the sacred fire) Brahmana is dead in a foreign country and h14 own sacred fire stands blazing in his distant home Now hear me dis course on the Agnihotra rites to be practised in connection with hts death as described in the Vedas (13--14) On a piece of antelope skin should be spread blades of kus'a grass in the form of a man After that, seven hundred Palasha leaves should be collected and distributed over the different parts of that image of kus'a ·Parás'ara Sahiti. 559 in the following order, Vis, forty palus'a leaves should be placed on its head, sixty on the region of its throat, a hundred on its arms, ten on its fingers, a hundred on its chest, thirty on its belly, eight on the region of its testes, five on the region of its verile organ tkenty dne on its thighs, twenty on its knees and ankles, and fifty on its toes (15--18) Then the different articles and implements, which are used in connection with an Agnihotre sacrilice, should be distributed over the different parts of the image, as follows, vis, a fire churner made of Sam, nood should be placed on the region of its testes, a Jahu (crescent shaped sooden Jadle used for pouring the sacrificial butter into the fire) should be placed in its right hand, and an Upasat, in its left. A mortar should be placed on its one ear, a pestle on its bach, a stone slab on its chest, clarified butter with grains of rice and and sesame in its mouth, a Prakshoui (vessel of holy water) on its other ear, an Agyasthalı (vessel of clarified butter) on its eyes and bits of gold in the cavity of its mouth, nostrils, etc, (19-20) Then a brother or a fellow vorist of the deceased should cast libation of clarified butter over it by reciting the Mantra 'may he attain to the region of the gods, obcisance" (21-22) All acts should be done in such a case according to the regulations laid down in connection with crematton of dead bodies (23) By acting as above directed, the spirit of the deceased goes to the rejoin of Brahma, and the twice. born ones, who join in this crematory rate, become entitled to cloration in the higher spheres 74 Tosc, ·560 Parás ara Samhita who do not follow this rule, become short-lived and go to hell, after death (24-25) CHAIPTER VI HENCCFORTH I shall discourse on the Expiation of sin which one incurs by killing beasts and birds, etc The holy Parás'ara described it of yore, and it has been elaborately dealt with in the institutes of Manu (1) Having killed a swan crane, coch, duch, or a Sharabha, one should regain his cleanness by fasting for a day and night (2) Having killed a parrot, pheasant heron, or pigeon, one should fast during one entire day and take his meal in the night (3) Having hilled a crow dove Bhasa, Shari, or a Tatten, one should practise Pranayama, both morning and evening, by standing in water (4) Having killed a vulture falcon peacoch owl, alligator, or a bird of the Châsa species, one should forego all coohed food during an entire day, and fast during the following night (5) Having lilled a sparos cuchoo Khanja, Lavaha or a Raktapád one should fast during an entire day and tal e his food in the night (6) By worshipping Sua one is exonerated from the sin of killing 1 bird of the Kárandara Chahora, Pingala Kurar or Bharadıája species (7) Expiation for the sin of hilling 2 pigeon Bherunda Sheyeva Bhasa or a Kapinjala or of a bird of any other species is a fast for an entire day and night (8) ·Paris'ara Sathiri 561 Having killed a cat, mongoose, snake, Boa, or a Dundubha (a species of oon Venomous snake) one should feed Brahmanas with Krishara by way of expiation, and make gift of an iron stick to each of them in the shape of a Dakhina (honorarium) (9) Having killed a porcupine hare, tortoise, fish, or a Godhå (a species of lizard) one should live on bringels alone for a day, whereby he would be pure again (10) Having killed a woll, jackal, bear, or a hyena, one should observe a fast for three days, and make the gift of a Prastha measure of sesame to a Brahmana (11) Having killed an elephant, Gavay a (a species of ox), horse, buffalo, or a camel, one should fast for seven days, and propittate the Bráhmanas as well as for explation (12) The sin of unintentionally killing a stag, Ruru (a species of deer), or a boar, is extinguished by one's living, for an entire day night on grains that have not been raised in a ploughed field (13) Similarly, having killed any other quadruped of the forest,, one should fast for a whole day and night, and recite the Mantra sacred to the Fire god for the expia. tion of one's sin (14) Having killed an artisan, Sudra, or a woman, one should practise tvo Prágapatya penances, and make gift of eleven oxen to Brahmanas for expiation (15) Having killed an innocent Vaishya or Kshatriya, one should practise two Ahkrichchha penances, and make gifts of twenty one kine to Bráhmanas (16) Having hilled a Brahmana, who is devoid of all rites puculiar to bis order, or a Var'sya, or S'udra who is true to the performance of religious duties, one shohid ·562 tras ara Samhita practise a Chandrayana penance and make gifts of thirty kıne to the Brahmanas (17) The expiation for a Kshatriya Vars'ya, or S'udra, who has killed a Chandále or a member of any of the vile castes, should be regarded as the practice of an Ardha Krichchha penance (18) A Brahmana who has killed a thief S'vapak, or a Chandála, shall be absolved of his sin by fasting and practising Praná; ama for an entire day and night (19) A Brahmana having conversed with a Chandala should expiate his sin by first holding a conversation with a Brahmana and by reciting the Gayatrı thereafter (20) A Brahmana having shared the same bed with a Chandála should fast for three nights Having walked the same road with a Chandala he should regain his purity by reciting the Gáyatrı Aſantra (21) Having seen a Chandala a Brahmana should cast look at the sun having touched a Chandala a Brahmana should bathe with all his wearing apparels on (22) Having unwillingly drunk the water of a tank which a Chauddla has caused to be excavated Brahmana should fast for a night and the whole day following (23) Having drunk the water of a well which has been defiled by the touch of a Chandalas water pot a Brah mana should live on barley and cows urine for three days whereby he would regain his personal clcan ness (24) The expiation for the sin of unwillingly drinking out of a Chandalas cup is the performance of a Chandrájana Vratam in respect of a Brahmana provided that the water is belched out immediately after taking whereas a ·Parks'ara Sathhits 563 2 Arichchha Santapanam Vratam should be practised in its stead, if the water is retained and digested in the stomach (250-26) In cases where Brâhmanas are enjoined to practise Sántápan penances, Kshatriyas should practise Prága. patyas, Vais'yas, half Prajapatyas, and S'udras, quarter Prajapatyas (27) Having unknowingly drunk milk, water, or curdled milk kept in the vessel of a person of vile caste, a member of any of the twiceborn orders should regain his purity by fasting, and practising Brahma-Kurcham, while a S'udra should fast, and make gifts according to his might, under the circumstance (28-29) Even once having knowingly partaken of the boiled rice cooked by a Chandála a Brahmana should expiate his sin by living for ten (consecutive) nights on a dret consisting of barley grains and cow's urine (30) Each day, only a morsel of barley grains soaked in cow's urine should be taken, and the penance should be duly brought to its close on the tenth day (31) If a Chandala conceals himself or live incognito in the house of a Brahmana his brethern Brahmanas sbould favour him as follows in respect of absolving his sin (32) Assembled in the holy Synod of Resignation (Upasar. yasa) they should address him as follows -Rules of ethics heard from the lips of the Rishıs, and inculcated in the holy Vedas succour all beings We succour thee, o thou knower of virtues, from this crisis of stoful defilement, (33) For three days, in the company of these Brahmanas, he (delinquent) should take cooked sesame with milk, ·564 Paras'ará Sarhitd milk curd, clarified butter, and cow's urine, and bathe twice, each day (34) For the (first) three days he should take cooked sesame soaked in cow's urine, with milk, with milh curd for the second three days, and with clarified butter, for the last three days of the penance (35) One should not partake of boiled rice, which has been previously partaken of by another, neither that which is worm eaten, nor that which has been given with a bad will Not more than three Pala weights of milk and milk curd and one Pala weight 18 tollas) of clarificd butter should be taken at a time 136) Articles made of copper or bell metal should be purified with the help of ashes and clothes, by washing, while the earthen vessels (hept in the room) should be thrown away (37) After that, a vessel containing safflower, treacle, cotton, salt, oil and clarified butter si ould be hept at the door of the room, and its roof tree should be set to fire (38) Having been thus absulved of lus sın, he should sump tuously feed the, Brahmanas and mahe gifts of thuty hine with a bullock to them (39) The ground should be again plastered and purified by perfornung rites of Homa and Japa upon it Tlie ground on which a Brahmana stands can never suffer any defilement or contamination (40) In the case where a washer woman, or a woman of the coblar, hunter, or Pulkas a class resides incognito in the house of a member of any of the four social orders, only half of what has been,lud down in the preceding cisc, with the exception of burning down the room, should be practised by way of purification (41-42) ·Paris'ara Samhita 564 One should immediately come out of the room in which a Chandula has entered and throw away all the earthen pots bept therein (+3) Earthen vessels containing oil clarified butter, etc, should not le discarded (under the circumstance) they should be purified by sprinkling milk water over them (44) What is tl e rite of purification in respect of a Brahmana suffering from an ulcer in the pus and bloody secretions of which worms are found to germinate ? (45) Such a worm infested Brihmana should be pure again by taking and bati ing in 1 compound of cou milk, milk curd clarified butter and cows urine, for three days (40) A Kst atriya under the circumstance would be purs. fied by making a gift of five Alasha weight of gold, (while) a Vais ja would be pure again by (fastıng for a day) and making the gift of a cow to a Brahmana (47) A Sudra under the circumstance need not observe It is the gift that purifies a Sudra or he may secure his absolution by taking Panchagavyam and making obeisence to a Brahmana (48; By respectfully laying on his head the benedictory statement of may all things be faultless (Achchhidra. mastu) uttered by a Bráhmana a Sudra acquires the menit of an Agnishtoma sacrifice (19) In disease danger pestilence or famine, or during supernatural visitations a Sudra should cause a Brah. mana to observe a fast or to perform a Vrata or sacrifice instead of fasting or doing it himself, (50) Or Bráhmanīs maz hless them out of their gracious will The blessing of a Brafımana ranks equal with the merit or ailflet es combined (51) any fast ·566 Paras'ard Sathhold. Such a favour should be done to the weak, old, and juvenile favour shown by a Brahmana to any other may not bear the desired effect Hence, he should not show favour to the unworthy (52) A Brahmana doing favour, (in respect of absolution of sın) out of affection, greed, fright, or ignorance, to an unworthy person, takes away the demerit from the latter (53) Brálimanas, who advise the performance of an expiatory rite in respect of a person in his death bed, those who dissuade healthy men from undertaking rites of absolution on the ground of pressure of business, as well as those who themselves undertake such rites on behalf of the healthy, should be regarded as their male factors Such Brahmanas go to hell, after death (54-55) He, who insults a Brahmana is deprived of the privi-, lege of performing any expiatory rite Fruitless are his fasts and pieties He can never acquire any merit in the eyes of heaven (56) Whatever a Brahmana enjoins is the law of virtue. He, who disobeys the dictates of a Brahmana, should be regarded as a Brahmana kıller (57) Truly mentorious are the fasts, vows, pilgrimages, penances, penitential rites and ceremonial ablutions made by him, who causes all these acts to be performed by a Bráhmans for (58) Whatever is defective in the practice of one's vons and penances, or in one s celebration of a religious sacri. fice, is remedied if one gets a Brahmana to practice or celebrate them on his behalf (59) Bráhmaņas are the locomotive sanctuaries, solitary, and givers of all boons Venly the sins of the polluted are washed away by the waters of Brahmanic words (60) ·Pards'ara Samhita 567 The word of a Brahmana is the word of a God A Brahmana is a moving pantheon, his words can never be falsified (61) Boiled rice containing any insect or fly should be first washed with water, and one should touch it with ashes before partaking thereof (62) A Brahmana, who catches hold of luis leg instead of touching the plate with his hand, during a meal, is supposed to eat the residue of another man's meal (63) One should neither eat with one's shoes on, nor while sitting on a bed stead Looked at by a dog or a Chandala, during his meal a man should rise from his meal at once (64) Now I shall describe to you which kind of boiled rice is pure and which kind of boiled rice is forbidden to be taken, as related by the holy Parás'ara of yore (65) How can borled rice to the measure of a Drona or an A'dhaka, eaten by a crow or a dog be purified ? You shall ask that of the Brahmanas (66) Then the Brahmanas, conversant with the Vedas and Vedangas, the protectors of virtue, shall say that, ' boiled rice to the measure of a Drona, eaten or licked by a crow or dog, should not be abandoned' (67) Thirty two Prasthas make one Drona, and two Prasthas makc one A'dkaka Scholars, well versed in the Sørutt and Smritis, call boiled rice to the measure of a Drona as Droninnam, and that to the measure of an Adhaka as A dhakánnam (68) A fitttle of that portion of Dronánnam or A'dha kännam, which is eaten by a crow or dog, or smelled by a cow or ass, should be thrown away by a Bráhmana, the rest being considered as purt and fit for Use (69) 75 ·568 Parás'aro Saihhita. The unaffected residue of such Dronánnam etc, after having scraped off the part (eaten or touched by a crow or dog as above described) should be sprinkled over with sashings of gold, and again warmed on fire (70) (Such) boiled rice, sprinkled over with the washings of gold, leated on fire, and purified by the Vedic chants of Brahmanas, becomes, that moment, pure and fit for use (71) CHAPTER VIL IIENCEFORTH I shall deal with the process of purifying vessels and utensils in general as described by the holy Paras'ara Wooden vessels are purified by scraping off their surface (1) Sacrificial vessels are purified by simply rubbing them with the palm of one s hand during the celebration of a sacrifice, (while) Grahas (ladles) and Chamas (cans for drinking Soma juice) are purified washing (2) At the time of cooking the sacrificial porridge (Charu) ladles and cans (Srul and Sruva) are purificd by washing them with warm water Vessels made of bell mctal should be cleansed with ashes, while those of copper should be cleansed by rubbing them with any acut substance (3) A woman, who has not known a man, is purified by her menstruil Nou, and the flood tide of a miser cleanses lle (inundated) land in the arsence of any impurity (adhesise to the soul) (4) A hundred pitchers of water should be lifted out of a pond tank or sell in any say dcfiled, and its ·Paras'ara Samhita 569 purity shuld be effected by pouring Panchagavyam into it (5) A girl of eight years of age is called Gauri, at the ninth year of age she is called Rohinz A girl of ten is denominated Kanya, and thenceforward she is called Rajasvald (6) The departed manes of him, who does not give away his daughter in marriage after she has completed her twelfth year, drink her menstrual fluid, each month (7) The father, mother, and elder brother, all these three (relations), of a girl, who menstruates before her marriage, go to hell by seeing her thus in her periods (8) A Brahmana, marrying such a girl through tempta. tions of flesh, should be looked down upon as the husband of a S'udra wife (Vrishalipatı) He should neither be spoken to, nor allowed to sit at the same row with other Brahmanas at a dinner (9) A Brahmana, visiting a Sudra woman even for a single night, should live by begging for three years from the date, inorder to be absolved of the sin thereby committed (10) Now I shall describe the process by which a Bráh. mana, accidentally touching a Chandála or a parturent woman, or a degraded person after sun set, should recover his personal cleanness (11) He should either look at fire, gold, or the luner path in heaven, and having followed a train of Brahmanas should take an ablution in the river (12) Two Brahmana women touching each other during their menses should fast for three nighs, whereby they would be clean again (13) ·Parks'aya Samhita. 570 A Brahmana woman in ber menses, touching Kshatriya woman similarly circumstanced as herself, should practise the penitential rite of Ardha kşichchham, while a Kshatriya woman should practise a Pada krichchha Vratam for purification (14) A Bráhmana woman in her menses, touching a Vaishya woman in her flow, should practise the penitential rite of Padonukrichchham, while the latter should practice a Páda krichchham by way of absolu. tion. (15) A Brahmana woman in her periods, touching a S'udra woman in her flow, should practice a Kuchchha Vratam, while the latter should regain her cleanness by making gilts (16) A woman regains her personal cleanness on the fourth day of her flow after bathing, but she is not privileged to undertake any rite, whether Darva (pertaining to the gods) or Putra (in honour of one's departed manes), till the complete cessation of the discharge for the month (17) A woman suffering from any kind of uterine hæmorrhage is not aliected by the discharge as regards her personal cleanness, inasmuch as the flow in her case is a disease and not the outcome of a normal (physiological) function (18) A woman becomes as abject as a Chandálı (uoman of the most degraded caste) on the first, a Brahmaghatin (murderess of a Bråbmana) on the second, and Rajalı (laundress) on the third day of, her menstrual She regains her cleanness on the fourth day. (19) A clean woman should successively bathe ten times, and touch, after each bath, the person of her, who, 2 flos ·Paras'ara Sathild 571 though being in her menses, is incapacitated, through illness, from bathing, on the fourth day of her flow. (20) A Brálmana, any wise touching the person of a S'udra who has vashed his mouth after eating, should take a bath for purification, while having touched one with unwashed mouth after eating, he should practise a Prajdpatyam (21) A Brahmana, who touches a dog, or a S'udra belore washing his mouth, after eating, should fast for a day, and take the compound known as Panchagavyam in order to recover his cleanness (22) A vessel of bell metal, not defiled by the touch of wine, should be punied by rubbing it with ashes, while in a case of such defilement it should be purified by heating it in fire (23) Vessels of bell metal, smelled by kine, or defled by the touch of dogs, crows, etc, or out of which S'udras have taken their food, should be punified by rubbing them with ten kinds of ashes (24) A vessel of bellmetal, in which washings of one's feet, or garglings of one's mouth have been cast, should be kept buried underneath the ground for six months, after which they should be unearthed and considered fit for use ) (25) Iron-pots are purified by simply removing them from one place to another, those of lead are purified by ex. posing them to fire, while those made of bones, teeth, horns, silver, gold, jems or stone are purified by washing them with water Vessels made of stone should be likewise purified by washing them with water (26-27) Earthen vessels are purified by heating them in fire, while paddy should be purified by attrition (28) ·572 Paras'ara Samhita Large measures of paddy, or large numbers of clothes, anywise defiled, are purified, by sprinkling them over with water, their purification consists in simple washing, when their measure or number is small (29) Fabrics made of bamboo shin, wool, jute, cotton or silh are purified by simply dipping them in water (30) Bedsteads, woolen pillows, as well as yellow or red fabrics should be purified by exposing them to the sun (31) Pitcher seats made of rush or griss (Afungas), broomaticks, winnows, strops or whetting stones, and ropes for binding wood, grass, etc, should be purified by washing them with water (32) Cats, flies, worms insects, vermin, and frogs touch things both pure and impure hence nothing is defiled by their contact It is the dictum of Manu (33) A stream of water which comes flowing over the ground or mixes with another (flow of) water, if pres ously used by another, should not be considered defiled as an used remainder Similarly, oils, previously used by others should not be considered as defiled This 15 the dictum of Vanu (3+) Betels, sugarcane, oil sccus oil, Madhuparkas* unguents and some juice, if previously used or partihen of by another do not suffer any defilement thereby This is the dictum of Manu (35) Murcs of road sater borts, hays, and burned brichs are punfied by exposing them to the sun and 316 (30) * A compound of honey mkeord dvsed butter and sugar allered 10 mnourable gueste or codi on ceremonial occasons दधिमपिंजन चौद्रमिला चेतेय पक्षमि । Tr ·Parås'ara Sathinita 573 Dusts blown about by the wind, as well as broad streams of water, suffer no defilement, women, infants, and old men are always pure. (37) One should touch one's right ear after having sneezed, coughed, spitted, or bitten any part of one's body, as well as after having told a lie, or talked with a degraded person (38) The fire-god, the Vedas, the sun, and the moon, reside in the right ear of a Brahmana (39) The holy pools and streams such as the 'Prabhása, the Ganges, etc, always reside in the right ear of a Brahmana. This is the dictum of Manu (40) During the prevalance of a famine, in disease, or in a foreign country, or on the outbreak of a civic disturbance 'n one's father land, one's primary thought should be the protection of one's body. Piety should be a secondary consideration under the aforesaid cireumstances (41) By any measure, whether mild or violent, one should try to recoup one's bodily health when discased, and practise pieties when physically capable (42) One need not think of laws of decorum or cleanness nben in distress First get rid of the trouble and then practise virtues (43) CHAPTER VH. WILAT would be the expiation for the death of cow, dead with halter round her neck, or while bound to 2. stake, her onner hasing had no desire to keep her so bound at the time? How should the owner of sscb a cow alone for bis sin, though unintentionally com mitted (1) ·574 Paras'ara Sathtite. 3 He should report his sin to Brahmanas, well-versed in the l'edas, Vedingas and religious scriptures, who are firmly devoted to their proper duties in life (2) Now I shall describe the procedure to be adapted (by os der of the dead cou) in presenting himself before the synod of the holy, since it is the synod that will advise him as regards the nature of the expiatory ritc to be gone through in his case (3) Having once ascertained the unmistakcablc proops of his sin, he (oxner) should not cat anything before presenting himself before the synod Crting, under the circumstance, tends to doubly enhance the sin, cven in a place where such an a-sembly does not exist. (4) Excn in the case where the proofs of sin are of a dubious character, cating is prohibited until a definite decision is arrived at as regards its commission or non-commission There should be no concealment of a sin after it is committed, as luding tends to lessen its seniality (5) Whether light or atrocious, the full extent of the gult (lit sın) should be confessed and reported to the synod of the virtuous, for like intelligent and shill. ful physicians in a discase, it is they only who can 3b. solve him of the sin (67) Having thus atoned for his sin, a truthful, straightnatured, remorseful penitent can get rid of his sin (8) A Kshatriya or a Vais'ya penitent, under the circum. stance, should bathe sith all his clothes on, and silently approach the Holy assembly in his net and dribbling Garments (9) Ty i laring entered the assembly, fic should make cbei are to ule (cergregated) Brahmanas by falling ·576 Paras'ará Sath hild by the agency of the sun and air, a pesitent is puri. fied of his sin through the dictate of the synod (17) Like water that is dried up by the sun and air the sin of penitent is extinguished by the order of the Parishad it does not attach itself either to the penitent or to the synod (18) An assembly consisting of three or five Brâhman is, who are well versed in the Vedas and Vedingas even without consecrating the sacred fire, is called a Parishad (synod) (19) Even a stagle Brahmana, who is a Vunt with a knowledge of his self and devoted to prayers, performanccs of Vedic sacrifices and ceremonial oblations (Snataka), may constitute a Parishad in his individual capacity (20) In the absence of five Bromanas of the aforesaid type, an assembly consisting of Brahmanas, who are content with their own profession, should be regarded as a Parishad (21) A council consisting of thousands of persons, who are Brihmanis only in name, should not be honoured 11ith the dignity of a Parishad (22) An wooden elephant, an antelope made of (stuffed} hy de, and a Brâhmina who has not studied the Vedas are the three things) that merely bear the epithet of (their living, genuine, prototypes) (23) Like a svaterless well like a deserted hamlet, like a Horse done without fire, meaningless is the life of a Brahmana, who 19 without any Mantram (24) (Dharmasexual intercourse by z eunuch, like seeds rren soil, like a merrtless gift made to an Hence, les Pidangas studies meaningless is the life of a Brahmana htne Rik verses (25) ·Pirds aia Samhita 575 flat upon the ground on his face and report nothing Terl ally to that body (10) Brahmanas who are ignorant of the Vedas, and Gayatri and Sandhya and those who do not cast any oblation in the sacrificial fire and live by agrıcalture, are only Brahmanas in name (11) A synod or assembly consisting of thousands of those Brahmanas who are devoid of Mantras and Vratas and who trade upon the privileges of their own caste in order to earn a living should be regarded as wanting in the status of a trae sy nod (12) What these alliterate, ignorant Brahmanas say by way of expressing their opinion on a particular sinful act without being able to interpret the truc import of the scriptures, only serves to split the demerit of the act into a hundred parts, which, thus divided, defiles their souls in return (13) The synod that lays down the form of an expitory rate for a penitent without having any knowledge of the scriptures acquires the demerit (of the act for which expiation is sought) The penitent is absolved of huis sin (14) What three or four Brihminas, well versed in the Vedas, lay down as expiation for any particular delin quency should be regarded as the only true form of cxpiation (that can be advised) What thousands of other ignorant) Brahmanas may advise in the case is not of the night kind (15) Sın standeth in awe of them, who interpretibbling ings of scriptures in conformity with the sound reasoning (16) should make Lihe water in a stone (recep acl ganas by falling 76 ·Perdrara Sathhold 577 As the different limbs of a picture in painting are gradually developed (by giving fresh louches), so the Brabmanıc vittues of 1 Brahmana are gradually evoked through the successive performance of religious rites (26) By advising on forms of expiatory rites those, who are Brahmanas only in oame, go to hell (27) BrAlmanas, who study the Vedas, and perform, each day, the five religious sacrifices known as the Panchajajna are the wielders of the three worlds, and serve 35 the supports of men, who are addicted to the enjoyment of the objects of the five senses (28) As duly consecrated fires in cremation grounds consume the sins and impleties of the (cremated) so the Brakmanas, illumined with the light of knowledge, consume all s1115 and become like the gods (29) Like all impure things which should be cast in water, all sins and impieties should be merged in the water like (pure) souls of Brálmanas (30) A Brahmanı uithout the Gayatri Mantra is more degrded than a Sudra Brahmanas, who know the supreme Brahmi and arc desoted to the Gayatri, are the Corcmost in honour and sanctity (31) The person of 2 wiched Bothmant 13 more torship. ful than that ol a Sudra who has controlled lily senses Who will mich a docile she ass in preíerence to a rious cow? (32) Riden in the cluariot of scriptures and wielding the 34ords of l'idas on teir hands, Brahmanas whatever they may speak even in fuo, s highly obligatory (Dharma) (33) Hience le uho is well tersed in the Mingas studies the scriptures and ·Pards'ara Samhita 578 free from all hestitations or waverings, should be regarded as constituting the best Parisliad in his individual self In the absence of a such a man, a council consist ing of ten Brilmana house holders should be reckoned as a Parishad of the middling class (34) Brahmanas should neither lay down the form of expiation in a particular case, unless commanded by the hing to do the same, nor pronounce the verdict of absolution without first having got the permission of the king in that behalt (35) The sin of wliat a king wishes to do in contravention of the orders of the Brahmanas (synod) becomes hundredfold, and sticks to him (36) Brahmanas should lay down the form of expiation before a divine temple They should first purify their minds of all impieties, and then lay down the form of expiation after having recited the Gayatri Mantram (37) During the practice of an expiatory penance, the penitent should shave his entire head as well as the tult of hair on his crown, thrice bathe, each day, pass luis nights in a cowshed, and follow the kine to pasturage during the day (38) Even in extreme heat or cold or in rain, or during a storm or gale, lie should not think of seeking any kind of shelter or refuge for himself by abandoning the cattle to shirt for themsels es (39) Even if the cows intrude on another man's field, or devour the corn in iis on n house or in that of another, or if lliey suckle their calves, he sliould not speak anything about these to any one (40) He should drink alter the cows have appeased their thires resudnud lie donn after the cons baie been com- Like water in . A cox sunk in mire le sliould try 76 ·580 Parás'ara Sathhila Brahmanas should be feasted at the closc of the pen. ance, and proper honorariums should be given to them Twice born ones should likewise recite the sacred Mantram in connection with the performance of this expiatory rite A con kıller is undoubtedly absolved of huis sin after having thus feasted the Brahmanas (at the close of this penance) (48—49) CHAPTER XX. No sin is committed, if a cou* dies under restraint, or in fastening, which is considered necessary for her protection This would not constitute either an act of intentional or unintentional cos hilling (1) A twig, equal to the width of a thumb in girth, and measuring a cubit in length, with a tuft of fresh, undred leaves at its top, should be used as) a Danda (rod for goading cattle) (2) He, ho beats or strikes down i cow with anything other than a rod of the above type, should atone for his sin by doubly practising the penance laid down before in connection with an act of cou killing (3) An act of con kıllıng may be divided into four classes according as 1 cow is killed under restraint, or in fasting, or by sohing her to a plough, or by simply beating A Pada (quirter) penance should be practised for a con killed by restraining her, while a half penance should be practised il she is killed on account of being hept bound to a stale (4) The term cox includes a bullock also ·Paris'ara Sashhits $85 A three quarter part of the penance should be prac. tised if a cow dies on account of being joked to a plough, wlule the penince should be practised to its full extent z she is killed doun rilt by hammering (5) An offence of cox killing) by restraint is committed iſ a cow dies on account of being kept restrained in a pasturage, coil shed, castle, or plain, or at the shore of a sea or river, or in a ditch, or rock case, or on a barren ground (6) An offence of cow kiling by fasting 13 committed tf a cow dies on account of being bound twith any kind of binding chord, strappings, bells, etc, either in a house or forest, no matter whether such fasting 15 inten. tionally made or otherwise 7) An offence of cow hilling by yoking is committed if a cow or bullock dies on account of being sched to a plough or through being subjected to a heavy pressure, or to carry an extremely heavy load, or on account of being bound in rows of three or four (8-9) If a cow (or bullock) dies on account of being struck with a rod or pelted nith a stone, either inten. tionally or unintentionally, by a person intoxicated, enraged, or insane, such a striking should be considered as the cause of her death (10) But if after having been struck down as (above described), the said cou (or bullock) regains ber consciousness, and rises up, or eats five or seven mouthfuls of hay, or drinks sater, no expiation 13 necessary for the (beating etc) ( 112) A quarter part of the expiatory penance should be practised after having destroyed the pregnancy of a cow if the impregnated matter lies in a gelatinaus and undifferentiated state is bes womb, hali of that should ·Paids ara Sath hita be practised of the Icelus is caused to be aborted after the signs of pregnancy hase become fully patent, and a three quarter part of the expiatory rite should be performed of her pregnancy is destroyed after she has become quich with her calf (13) A penitent should shave the hair on his body in connection with practising a quarter part of the penance, shave his mustache in practising a hall pen. ance, and all his hairs, excepting the tult of hairs on his Croan, in practising a three quarter part of the penance A complete slaving from one's head to foot is enjoined to be made in respect of practising a full penance under the circumstance (14) A pair of clothes should be gifted away in connection with a quarter, a vessel of bellmetal, in connection with 7 hall, a single bulloch, in connection with a three quarter, and a pair of bullocks, in connection with, a full penance (15) But the fætus of a cou may be quich with life even before the full development of its limbs tory rite for an act of cow hilling should be double performed after having destroyed a full developed call in the womb (16) A quarter part of the expsatory penance should be practised after having broken down the horns of a cow with 2 rod or stone, a hali penince should be the erpialion in the case where the horns are completely rooted out (17) The practice of a Pada kşichchha Vratam is the cxpiation for an act of spraining the tail of a cow, that of a Dripada kichchha Vratani is the expiation for fracturing any of her bones, that of a Tripada krichchha I'ratam is the expiation for breaking lier cars, while The expia ·Perås'ara Santhit! 583 What of a krichchha Vratam is the explation for an act of cow killing (18) No expiatory rite should be performed in respect of the death of a cow that survives six months even after the fracture of her waist, horns, or of any other bone in her body (19) A cos beater should apply oil with his own hands to a wound or ulcer in her body, caused by the beating until it is fully healed up, and live upon fodder until she becomes strong and sound again (20) A c014, (under the circumstance) should be well cared for until she becomes sound again in all her limbs Then her assaulter should make obeisance to Brahmanas and renounce his feigned bovine character (21) But if all her limbs do not become sound again, if she suffers mutilation in any part of her body, then a balf of the expiatory penance for an act of cow killing should be practised (22) Now I shall describe the expiatory penance for onc who kills a cow, out of anger with a log of wood, stone, or weapon (23) Having killed a cow with a log of wood, one should practise a Santapırnam Vratam a Prajapatyam Pra- Han should be practised after having struck her down bith a brick bat, a Taplakrichchha Vratan, after having pelted her to death with stones, and an Atkrichchha l'ratam, after having killed her with a weapon (24) Five cows should be gifted away in connection with a santapinane penance, three, in connection with a Prajapatyam, eight, in connection with a Taplakrich. chham, and thirteen, in coapection with an Allkrichchhan penance (25) 77 1 ·584 Pards and Sathild A cou similar in features to the one killed by the pemitent or her equivalent in salue should be gifted anay in connection with the practice of an expiatory penance (under the circumstance) This is what 15 enjoined by Manu (26) It is sinful to fasten or restrain a cow (or bullock) for the purpose of branding her body, but it is not sinful to bind or restrain cons (or bullocks) for the purpose of milching, or putting them together in a shed at evening, or for yoking them to carts (27) ror an act of burning the skin of (a bullock) at the time of branding or for subjecting a bullock to carry an extremely heavy load or for an act of perforating the (septum of its) nose, or for an act of leading a bullock over impassable mountains or rivers, the performance of an expiatory rile is imperatively obligatory (28) A quarter penance should be practised for an act of over burning a hall penance, for that of subjecting a (bullock) to carry an extremely heavy load, and a threcquarter penance for that of perforating its nose A full penance should be practised for an act of cow (bullock) hulling (29) Whether fastened, or free, if a bullock dies on account of its skin being over burned a quarter part of the penance should be practised (by its owner) by way of expiation This is what 15 enjoined by Parás arı (30) Restraint fastening, strapping, subjecting her to carry a lieaus weight, beating and sending her fully strapped 10 impassable places may be cet down as the six factors which tend to kill a cou (or bullock) (31) Pressed by a chord through her prosate parts, il a cox dies in a house, the owner of the house should > ·Paris'arr Sahn $65 соту practise an Ardha Krichchha penance for the expration of his sin (32) A cow should neither be bound with a rope made of the fibres of cocoanat, hemp, or rush, nor with an iron chain A man should be posted with an axe in his hand by the side of a cow, in the event of her being so bound (33) A should be bound with a rope made of Xasa, or Kus'a grass, with her head towards the south No expiatory rite is necessary, or be performed even af such a rope catches fire and the cow is burnt down (34) What would be the process of expiation iſ an adjacent hay stack catches fire and burns down a cow, fastened close by? One should extinguish ones sin (under the circumstance) by repeating the sin absolving Gayatri (35) He, who pushes down a cow (or bullock) joto a tanb or well, or fells down a trec vpon her back, or sells her to a beef cater, commits the son of cow killing (36) A three quarter penance should be practised, if in the attempt at succouring a cow from such a dangerous (situation) her neck leg mb or ear is broken, or if she dics, or as drowned in a well or tank (37–38 No crpiatory rite should be performed of a cos dics in attempting to drink water in a stream, tank, well or fountain (39) No expiatory nite should be perf ed af COR dies by falling in a ditch near a sell or 'in a mer or tank, or in a reservoir of water consecrated to public usc (0) If a con dies by falling in a ditch near the door of one's house, or in 1 tink situate stuhin onts renses or in an excavation made for the construction of one ·586 Paras'a, Sanhitd. 4 house, it would be obligatory on the owner of such ditch, tank or excavation to practise an expiatory penance for the death of the cow. (41) It shall be incumbent on her owner to practise an expiatory penance, il a cow (nr bullock) is killed by a tiger, snake, or fire, or is struck by liglitning while under restraint in a shed at night. (42) No expiatory rite should be performed, if a cow is killed by an arrow during the storming of a village by i besieging army, or by the tumbling down of an edifice, or by a heavy down-pour of rain. (43 No expiatory rite should be performed in respect of the death of a cow, that is killed in battle, or by a woodfire, or by conflagration, or during the destruction of a village. (44) No expiatory rite should be performed in respect of the death of a cow, that dies while strapped for medical or surgical purposes, or during the extrication of her call in a case of difficult parturition (45) Expiation is necessary for the death of a con, dead on account of being kept huddled together with other sick kine, or for the reason of being treated by an ignorant cow-doctor (46) Persons, who witness the slaughter or unnatural death of a cow, without in any way attempting to rescue her, stand charged with the sin of cow-killing (47) In a case where several persons stand accused of the offence of cow killing but the real killer is not definitely known, it will be lawful for the king's officers to ascertain the real culprit by administering oaths to them severally and with the help of external evidence as well (48), ·Parti'are Sath Aita 587 In a case where several persons have accidentally killed a cow, it shall be incumbent on each of them to practise a quarter part of the penance (enjoined to be practised for expiating the sin of cow-killing. (496 The blood of a killed cow should be carefully tested inorder to ascertain whether she had been lean or diseased in life, inasmuch as the nature of the penance would vary according to the state of her health at the time of death. Hence, the testing should be carefully done. 150) The performance of a Chandriyanan has been enjoined by Manu, the only one who knew all the scriptures, as an expiation, under any circumstance, for the sin of cow killing (51) He, who wishes to grow his hairs during the practice of an expiatory penance, under the circumstance, should practise it double and pay double honorarium in connection there with (52) A king, a prince, and an erudite Brahmana may practisc an expiatory penance without shaving his head (53) He, who grous his hair (during the practice of a penance) without paying a double honorarium therefor, does not stand absolved of his sin He who aduises such a form of penance, goes to hell (5+) Whatever sin man commits attaches itself to his hair. Hence, he should clip his hairs to the length of two fingers' width from their ends (55) This rule should be followed by maiders and matrons (under the circumstance, inasmuch as shaving of the head and a separate mess and bed are probibited in res. pect of a toman (56) A woman (in her penance) should not pass the night in a pasturage, nor should she follow the kine during ·588 Parás'ara Sash hita the 'dny, especially in a forest or at a confluence of rivers (57) o Vyasa, wearings of antelope-skins (during the term of a penance) are prohibited in respect of women They should practise the penance by bathing thrice, every day, and by worshipping the gods (58) Living among her friends, (1 woman) should perform all the Vratas such as Krickchha Chandrayanam, etc, clean in body and spirit she should keep at home follow ing the regulations as laid down (59) He, who having killed a cow, tries to conceal his sin in this life, is consigned to the pangs of Kalasutra hell, after death (60) Liberated from that hell, he is born as a eunuch or leper, or as an indigent person in his seven successive incarnations (61) Hence, one should confess ones sin and discharge religious duties peculiar to ones order One should not be extremely angry with an infant, woman, or an old min (62) CHAPIER X I have dealt with the expiatory penances to be practised by the members of tlre four social orders for the expiation of their sins A man having known a prohibited woman should practise a Chandrayana penance (1) A morsel of food should be diminished, each day, in the dark forenigit (or the month the penince is practised, and likewise increased each day, in the light fortnight, the penitent foregoing all food on the day ·Parás'ara Samhita 589 of the new moon This is the process of practising a Chandrayana (3) The morsel of food to be taken by the penitent). should be to the size of a hen's egy as otherwise, it being contrary to the spirit of the scriptures, the Vroiam, (the penance) will not expiate the sin of the penitent. (3) Brábmanas should be feasted at the close of the penance, and pairs of clothes and cows should be gifted to them (4) Having gone unto a Chandfla or Srapsk woman, a Brahmana should fast for three nights with the per. nission of Bráhntanas (5) He should shave his head together with the tuft of hair on his crown, practise three Prág ipalya penances, and then having performed Brahira Kurcham (a kiad of penance in shich the penitent having fasted on a day of full moon drinks Panchagavyam on the next morning), should propitiate the Brahmanas (6) He should daily recite the Gayatri Mantra, and make the gift of a cow and bullock to a Brahmana, whereby bys sin would be undoubtedly extinguished (7) Having visited a Chandila or a Stapak woman, a Kshatriya or «Vara'ja should practise two Prdjapalya penances and make the gift of a cor and bullock to a Brahmana' (8) A Sudra having known a Chandila or . Staple woman should practise a Prájapatya penañcr, and make the gift of a cow and bullock to a Brahmaņa (9) ilasing knok, through ignorance, his mother, sister or daughter, a man should practise three Krichchha Pratas, and a Chindrayant penance, thercalter, and cut an ay his genitals for the expiation of his sin. The same penances, ett, should be practised for cupiating ·590 Parás'ara Sahitå the son of knorsingly going unto one's own mother's sister (104-11) As enjoined by the holy Paras'ara, he, who knows luis on n mother's sister, out of ignorance, should prac. tise Chundrayana penances, and make gifts of ten cows and ten bullocks to Brihmanas, whereby he would be pure acain (12) Having rden one's own father's wife, or mother's (female) frend, brother's daughter, preceptor's wife, daughter in law, brother's wife, or the wife of one's own maternal uncle, or the daughter of a cognate relation, one should practise three Prajapatya penances and mahe the gift of a pair of cons to Brahmanas whereby his sin would be extinguished (13-14) Having gone to a she animal, prostitute, slie buffalo, she camel, female monkey, she ass, or a son, one should practise a Prijipatia penance (15) Having carnally known a cow, one should recover his purity by practising a Triratrı Vrotam, and by making the gilt of a cow to a Brahmana He, who goes unto a she ass, she-camel, or she buffalo, may regain lus purity by lasting for an entire day and night (16) During the out break of a war, civic disturbance, pestilence, or epidemic, or on the apprehension of 2 foreign conquest, one should keep a constant eye upon one's own wife (17) Having held incest with a Chandala, a woman should confess hier guilt to ten eminent Brahmanas (18) Immersed up to her chin in a well containing clay and liquid cow dung, she should stay there for one night, abjuring all food whereby she would regain her purity (19) ·Parisara Sain hita 391 After that, she would be kſted out of the well, and having entirely shaved her head she should take a barley diet After that, she should fast for three nights, pass. rog the last night of her penance in water (20) After that, & decoction of the roots, leaves and flowers of Shanhhapushpi in combination with Panthagroyan and waskrngs of gold should be given her to drink (21) She should take a single meal each day, till the appearance of her monthly Row, Irving out side of her husbands house during the full term of the penance (22) At the close of the penance she should feast the Bráhmaņas and make the gift of a pair of cows to them, whereby she should be pure agai This is what Parás are enjoins (23) Women of all the four social orders should practise & Krichchha Chindrayana penance under the circumstance A woman, like the earth, can suffer no defilement (14) A woman forcibly ravished by a man, in captivity: as well as she who accommodates a man on account of being physically aver powered, or out of a sense of danger to her life, should regain her purity by practising a Såntapanan penance This is what has been enjoined by Parås'ara (25) A woman who having been once ravished by another turns back with repugnance from the path of inequity should expiate lier sin by practising a Präjá patya petance, whereby she would be pure after her next monthly period (26) Half the body of him whose wife drinks wine is de. graded There is ng deliverance for the man whose hall self is thus degraded He should mentally repeat 78 man ·592 Paras ara Samhita the Gayatrı mantra and practise a kirichchha Santa. panam penance (27-28) A fast for a night, after having drunk Panchagavyam with wachings of kusha grass, constitutes the practice of a Krichchha Santapanam penance (29) She, who gets herself impregnated by her peramour, after having been deserted by her lord, or during his absence in 1 distant country, or after his demise, should be binished, the degraded sinful one, in an alien kingdom (30) A Brahmana woman, who elopes with another man, is called 7 fallen woman She can never be taken back in her family (31) She, who out of lust goes away and forsakes her friends relations husband and sons is a lost creature both in this world and the next (32) No expiation exi ts for the sin of a woman, who, for ten days, thus remains absent from home She should be reckoned among the degraded from after the tenth day after her elopement (33) No expiation exists for the conduct of a woman, who absents berself for ten days from home Hence, under no circumstance should a woman be absent from home (without the knowledge of her guardians) as otherwise she would be rechoned among the degraded (34) The busband (of such a woman) receiving her back in his house (under the circumstance) should practise a Archchha Chandrayana and her relations, a half of that penance while those who might have eaten or drunk in her company should regain their purity by fasting for an entire day and night (35) A Brahmana woman who leaves her home out of her own accord, and without the instigation of any ·Paras'ara Sathhold 593 other man, and happens to know more than a hundred men thereafter, should be abandoned by her friends and relations (36) Defiled is the house of a man, if soch a woman enters it The house of her paramour should be designated as her paternal house (37) A house defiled by such an unholy presence should be punified by plastering it with Panchagavyam, all earthen vessels should be thrown out of it and clothes and wooden furoiture kept therein should be purified in the usual orthodox method (38) Copper vessels (kept in such a house) should be puri.' fied by wash them with avyam, and utensils made of bell-metal and found therein should be purified by rubbing them with ten kinds of ashes (39) A Brahmana, in whose house (such a fallen) woman might have stayed should report the incident to Brahmanas, and having performed an expiatory rite according to their direction should gift a pair of cows to them and practise a Prajapatyam penance (40) The owner of such a house ather than a Brahmana, should fast for an entire day and night and purly it with a plastering of Panchagatyam under the circumstance. After that, he should treat the Brahmanas to a sumptuous repast in the company of hus sons and servants (41) The sky, air, fire, Chamasa with other utensils and implements of a religious sacrifice, Kusha grass, and terrestrial water are above all defilement (42) By dint of fasts, vows, ablutions, worship, Japa, and Homa, Brahmanas are always purified (+3) ·594 Parks'ara Samhits. CHAPTER XI. COW HAVING taken beel, or the boiled rice of a Chandala, or any filthy organic matter such as sperm etc., a Brahmana should expiate his sin by practising a Chandrayana penance (1) A Kshatâiya or a Vais'ya, under the circumstance, should practise a half Chandrayanam, while a S'udra should regain his purity by practising a Prája. patyam (2) A Sudra should take Panchagavyan; and a Brahmana, Brahmakurcham. A Brahmana should gift a a Kshatriya, two; Vais'ya, three, and a S'udra, four cows, under the circumstance (3) A Brahmana tahing the boiled rice of a S'udra, or of one unclean with a birth uncleanness, or of one of uncertain caste, as well as the boiled rice which is forbidden to be taken, or is the remainder of another man's meal, out of ignorance, or in a time of distress, should practise a Krichchha penance on having come to know thereof, and drink Brahmakurcham by way of expiation (4-5) Boiled rice eaten by a snake, mongoose, or cat is purified by sprinkling it over with washings of Kus'a grass containing sesame There can be no doubt about it (6) Hosing tahen any kind of interdicted boiled rice, a Sudra is purified by drinking Panchagarjam, a Kshan try? or Vars'ya, under the circumstance, is purificd by practising a Prajipatyam penance (7) If a Brahmina lenes his plate and rises up from among a row of Brihmanas, at a dinner, the rest shall not eat the remainder of the boiled rice Icſt in their plates (8) ·Parks'ara' San 1114 595 A Brahmana, slio eats such a remainder, out of greed or ignorance should expiale his sin by practising a Xrichchha Sántaparam penance (at Having taken out of 11 norance, a white garlic, ess fruit, turnip of onion or having unwillingly drunk the mulk of a she camel, or of an exe or the milky juice of a tree, a Brahmana should fast for three nights, and regain lus purely by taking Purchagatyant (10) Having caten i frog or a mouse, out of ignorance, a Brihmana, when he comes to know of it, should last for an entire day and night, and regain his purity by living. on a barley diet (11) Brahmanas may always eat without impunity in the houses of Kshatriyas and Vais'yas, clean in their body and spirit and devoted co the performance of religious rites on the occasion of a Iloma or Srlddha, whether celebrated in honour of the gods or of their departed manes (12) Clarificd butter, oil, milk, treacle and articles of confectionary cooked in oil and offered by a Sudra should be taken by a Brahman, only at the bank of a river (13) What would be the expiation for the sia of a Brahmana ulio cats the boiled rice of one impure with a birth or death uncleanness? How would the form of cxpiation vary according to the caste of the person whose boiled rice is thus partaken of? (14) Ilaving eaten the boued nice of a Sudra, impure with a birth uncleanness, & Brstimana should recover his purity by eight thousand times repeating the Gfyatrı Sfantram Gfyatri dantrah a thousand and five thou. sand times repelled should be the cxpiation for respec. tively eating the boiled rice of a Kshatriya and Sudra under the circunstance (15-16) ·596 Paras'ari Sathild, Having eaten the boiled rice of a Brahmanı, impure tvith a birth-uncleanness, a Brahmana should recover bis purity by practising a Pránáyáma, or by reciting the Vámadevya Sámar. (17) Rice, oil, milk, or any other kind of (raw) edible substance, come from the house of a S'udra, and cooked in the house of a Bráhmana, becomes fit to be eaten by Brahmanas. This is the injunction of Manu (18) Repentence purifies a Brahmana that takes boiled rice in the house of a S'udra, during a time of distress, or a hundred repitition of the Gayatri Mantra is the expiation for his sin, under the circumstance. (19) A Brahmana can safely partake of the boiled rice of a Dása, Napita, Gopala, Kulamitra and Ardhasiri, among S'udras, as well as that of one who hss resigned himself (to his care). (20) A son begotten on the person of a S'udra's daughter by a Brahmana, and duly consecratad with Brahmanic rites by another Brahmana, is called a Dása. A son thus begotten, but not consecrated, is called a Napita. (21) A son begotten by a Kshatriya on the person of a S'udra's daughter is called a Gopala, whose boiled rice a Bráhmana can safely partake of. (22) A-son, begotten by a Bráhmana on a Vais'ya's daughter and duly consecrated, is called an Ardhaha, (Ardhasiri), certainly whose boiled rice may be partaken of by a Bráhmana. (23) What would be the expiation for the sin of a man, who unwittingly drinks milk, water, milk-curd, or clari. fied butter kept in the vessel of one whose boiled rice should not be partaken of (by a Brálımana)? (24) ·Pards'ara Sataitd 591 11 7 Brihmana, Kshatriya, Vais ya or S'adra asks for the form of the expiatory rite (to be performed by him under the circumstance) Taking of Brahmakurchain, or fasting should be enjoined according to the caste of the penitent seeking the expiatton (25) No fasting should be laid down in respect of a Sudra who is purified by making gifts The eating of Brahmakurcham for a single day and night serves to purify even a Chaudála (26) Holy and sin absolving is Panchagavyan, which is 1 compound of cow's urine, con dung, cow's milk, curdled cow milk, con butter in a clarified state, and the washings of Kus'a grass (27) The urine of a black cow, the cowdung of a white cow, the milk of a copper coloured cow, and the curd. led milk of red cow should be collected ffor the compound, Panchagadyam) (28) The butter made out of the milk of a Kapılá cow, or all the above said four articles such as milk, urinc, etc, of a Kopile should be collected for concocting the co npound A Pulz weight (8 tollas) of cow's urine, and three Palu weights of curdled cow milk should be given in (thc compound, Panchagavram) (29) A Pola weight of clarified cow butter, cowdung to the length of a half thumb, seven Pala weights of mith, and a Pala weight of the washings of Kusa grass should enter into the composition of Pancha. gatyam (30) Cow's urine, (under the circumstance) should be taken by reciting the Gayatri Mantram, cowdung, by reciting the one beinning with Gandhadpara, etc, con milk, by reciting the one running as Apyayasva ·598 Pards'ara Samhita etc, and milk curd by reciting the one commencing 13 Dhadhı Kravna, etc (31) Clarified butter should be taken by reciting the Mantran, Sakran,.ett, and the waslungs of Kus'a grass, by reciting the one beginning as Devasyatva, ctc. The whole (compound) Panchagavyan should be consecrated by chanting the Rik Mantrant and kept by the side of fire (32) The six aforesaid substances should be mixed to. gether by reciting the A' pohishthå, etc, Mfantra, and consecrated by reciting the one, running as Alanastoka, A Hona should be duly performed with seven Kus'a blades with uncut tops and of the colour of a parrot (33) The compound (Panchagavyan) should be lifted with such Kus'a blades and the penitent should cast it in the sacrificial fire by reciting the Mtantral Irarati, Idam Vishnu, Manasloka, S'amvati, etc The unoffered remainder of the compound should be taken by the penitent himself (34) The compound (Panchagavyan) should be stirred by repeating the Pranava Mantra, and cliurned, lifted and taken by the same Mantram (35) The sin that lies ensconced in the skeletal bones of a sinner is all consumed by this Brahmakurcham, as fire consumes its fuel wood (36) Impure is the water in a vessel over which drops of water fall dabbling out of the mouth of a drinker He, who drinks such water, should practise a Chandra, and penance (37) A tu icc born one drinking the defiled water of a well in which a dog jackal or monkey has fallen, or in ·Paris'ara Samu?4 599 which bones and hairs have been cast, should practise (the following) penance by way of expiation (38) If a skeletal bone or hair of aman, crow, cat, boar, ass, camel, cow (bullock), elephant, peacock, rhinoceros, Tiger, bear, or lion, falls into a well, or tank, the water of that well or tank should be considered as defiled (39-40) Those, who drink the water of such a tank (or well), should recover their purity by practising the following expiatory penances (45) A Brahmana becomes pure by fasting for three nights (under the circumstance) a Kshatriya, by observing a fast for two days, a Vais ya, by fasting for an entire day and night, and a S'udra, by fasting for a night only (42) A Brahmana, who eats boiled rice of one who does not cook his own food or cooks the food of another, or eats borled rice cooked by another, should practise a Chandrayana penance (43) What is the merit of making a gift to an Apacha (lit, who does not cook his own food) Brahmana in as much as both the giver and recipient of the gift go to hell (44) He, who having duly consecrated the sacred fire does not perform therewith the five domestic sacrifices, each day, is called Parapekaniuntla by the Alunis (45) He, who having quitted his bed at early dawn and performed the five daily domestic sacrifices, lives on another man's boiled rice, is called a Parapáka (46) He, who, although not a house holder himself, makes gifts to Brahmanas, is called an Apacha (47) Brahmanas, true to the duties of each Yuga they are. 79 ·Parks ara Sath hidd. бог Members of the three twice-born castes, after having unwillingly taken wine, urine, or any kind of fecal matter, should again get themselves duly consecrated (2) The use of an antelope skin, rush-girdle (Alekbalá), mendicant's rod, as well as the practice of vows and alms-taking are excluded from a rite of re-conseccatron. (3) The practice of a Prajapatyam penance is the expiation for S'udra, or woman, under the circumstance. He or she should regain his or her personal purity by bathing and taking the compound, Panchagavyan (47 What should be the form of expiation in the event of any obstruction to one's daily rite of ablution, or on the extinction of the sacred fire in one's house, or on the accidental break of one's vow ($) Members of the three social orders (Kshatriya, Vais'ya and S'udra) should regain their purity either by practising two Prizápalyas, or by resorting to a place of pilgrimage, or by making a gift of clever kine (6) Now I shall speak about the form of expiation in respect of a Brahmana (under the circumstance). He should betake himself to a forest, shave hus head to gether with the tult of hair on its croun, at a crossing of two roads therein, practise three Prajapatyas, and make the gilt of a cow sath a bullock to a Brahmana, a hereby he would recover his purity as narrated by the sell. origined (Stayambhura) dlanu (7-8) The holy onts have described five kinds of bith. ing such as Agneyam, Várunam. Brahmam and Dityam 19) An Agneyam bath consists in rubbing one's body with aslies, a bath by plunging in riser is called ·602 Paris'are Saubits. l'árnnam; the one by reciting the pokishte fantra is called Brehmom, while the one by getting oneself drenched when the sun shines is called Diryam, the one in which the bather rubs liis body with dust being called tápadyan (10) He, who bathes at the occurrence of (such a) phenomenon, acquires the merit of performing an ablution in the Ganges (11) The Gods and Pitsis in aerial shapes, thirsty and in need of water, follow a Brahmani out on bathing, with the hope of obtaining libations of water. (12) in dispair do they return on having seen him squeezing water out of his cloth, hence, one should not hurist one's wet cloth (after a bath) before offering libations of water unto one's departed manes. (13) The Pitris abjure the libations of water offered by him, who forcibly brushes the water out of his hair after a bath, or spits out the water on the surface of water in connection with the performance of a rite of A'chamanan (14) A trice-born one, even after having made an A'chamoncm (a rite of rinsing one's mouth. svith water) path a turban on one's head, or without tucking the hem of one's lotver garment into the waist band (Mukia. kachchka), or without holding the holy thread on his shoulder, should be regarded as impure (15) Sitting on land one should not perform an d'chamanam on water, nor on land while standing in water; he, who, by touching both land and water, performs rite of A’chamanam under either circumstance, becomes pure (16) A man should again rinse his mouth with water after haying sneezed, coughed, eaten, or risen from a sleep ·Parás'ara Sathutd 603 or changed his cloth, or after a walk, although he might have rinsed his mouth before (17) A Brálmana should touch his right ear after having sneered spitted, or spoken a le, or pricked his teeth, or conversed sith a degraded person (18) (The gods) Brahmi Vishnuh, Rudrah, the sun, the moon, and the wind god reside in the right ear of a Brahmana. (19) Commendable is a bath during the day, in waters. purified by the rays of the sun A night bath, other than one made under the auspicies of a lunar eclipse, is always prohibited (20) Maruts, Vasus, Rudras A'dityas and other gods arc merged in (reside in) the moon, hence, a bath under the auspicies of a lunar eclipse is enjoined as obligatory in the scriptures. (21) A gift, other than the one made on the occasion of a wedding ceremony lunar eclipse, or Sankrantz (passing of the sun over to the next zodical sigo), or under the auspicies of a religious sacrifice (celebrated in connection with the harvesting and threshing of new corn), should not be made in the night. (22) A gift in connection with the birth of one's son or the celebration of a religious sacrifice, or with the рег. formance of a benedictory rite, or made under the auspicies of a lunar eclipse, may be made during the night (23) The two middle quarters (Praharas) of the night are called Mahānis' Bathing is not prohibited during the first and last quarter of the night, as in the day (24) A Brahmana having touched 'á tree growing on a ·60 $ Parás'ara Sathità. Chaitya (a tomb stone), a Chandála, or a seller of Sorter should bathe with all his clothes on. (25) Weeping before the collection of the bits of skeletal bones of a deceased relation by one after cremation should be expiated by an ablution. A Brahmana' weeping for a dead friend or relation within, ten days of his death should perform an A'chamanam before bathing. (26) On the occasion .of a solar or lunar eclipse, all streams or reservoirs of water become as sacred as the Ganges in respect of making gifts or ablutions herewith. (27) By bathing in water consecrated with the blades of holy Kus'a grass, or by performing a rite of A'chamanant therewith, or by drinking such water, a Brahmana acpuires the merit of drinking Soma juice (28) Brahmanas, devoid of Sandhy and prayer, oustead of the office of keeping the consecrated fire, and unmindful of the study of the Vedas, are called Vrishalas. (29) A Bráhman, who is afraid of being thus degraded to the low status of a Vrishala, should read at least one chapter of, if incapable of reading, the entire collection (Vedas) (30) A Brahmaņa, who lives on the boiled rice of a S'udra, although he be a daily reader of the Vedas, or a daily performer of Japas and Homas, does not come by a better fate. (31) The knowledge, that is acquired from a S'udra, partaking of a S'udra's boiled rice, the act of sharing the samc bed or seat with a S'udra, as well as his touch or contact, drags down a Bráhmana, cicn iſ cffulgent ·Pards'arà Santhate 605 With the light of trisdom, to the degraded level of a S'adea (32) Verily, I do not know, my child, in what kind of womb will a Bråhmana be reborn in his next birth, that "eeds hunsell fat on the boiled rice of a S'udra, impure with a birth or death uncleanness (33) He will be born as a vulture in his twelve successive incarnations, as a hog, in his nex ten, and as a dog, in hts next seven This is the opinion of Nanu (34) A Brahmana, who in consideratron of a honorariam casts libations of clarified butter in fire on behalf of a S'udra, is himself degraded to the status of a S'udra, while the latter is elevated to that of a Brahmana (35) Having observed a vow of silence, a Brahmana should not speak having spoken during a meal a Brahmana should discard the remainder of his food (36) A Bráhmana uho, at the middle of his meal, drinks water out of the plate in which he has been eating degrades his own self, abortive are the Sraddhas performed by him in honour of the gods, or of his departed manes (37) The Patris return in despair and the gods, unpropttiated, from the presence of a Brálimana, who does not offer libations of water unto them, even having got the proper libatory vessels by his side (38) If a house holder, an intelligent and upright Brähts mana, should always think of supporting his family and dependants with means in perfect conformity with the dictates of good conscience (39) A Brahmana should acquire and cultivate knowledge with monev earned by honest means unfair means of livelihood degrades a Bráhmana, and A dishonest or ·606 Paràs dra Samhita duests him of the right of performing any religious nte whatsoever (40) Holy is the sight of a king, Kapilá cow, or ocean, or of a Brahmana, trith the consecrated fire and well-versed in the Vedas, hence, one should try to see them, every day (41) A fire charner, a black cat, a black goat, and sandal-wood, as well as a good jem, clarified butter, sesame, and a black antelope skın should be hept in one's liouse (42) A field measuring ten times the area of one in which a hundred kine can roam about unfettered in the company of a youthful bullock is called a Gocharma (43) One, guilty of a heinous sin like an act of Brahmanahilling either by body, mind speech or act, should expiate it by making the gift of a Gocharma (44) A gift made to a poor relation, or specially to a Brahmana, well versed in the Vedas, tends to increase the longevity of its giver (45) A woman, menstruating a second time within sixteen days of her last flow, would be pure again by an ablu. 1on, that day, while she should remain unclean for hree days of it occurs after the sixteenth day This s the opinion of Wanu and Us aná (46) Having touched a Chandala woman, a Brihmana emains unclean for two days, having touched a partu. rent woman he remains unclean for three days, having ouched a woman in her menses he remains unclean for six days, and having touched a degraded woman be remains unclean for eight days (47) Having approached any of these persons, a Bráh. mana should bathe with all luis clothes on, and regain ·2 Paras'ara Sathitd 607 for three his purity by a look at the sun after having unknopingly touched her 148) A foolish Brahmana, who-sucks water with bis mouth out of a well or tank, is sure to 6e reborn as a dog in his next birth (49) A Brahmana wishing to revisit his wife,' after having solemnly abjured her company and declared her as an interdicted woman, should announce his intion to Brihmanas (50) He, ho fails to make gifts or practise virtues, out of physical exhaustion anger, ignorance, or nescence, should practise the following expiatory penance days (51) Thrice he should bathe each day, at the confluence of the Mahinadr and make gilts of ten kine to Brihinanas thereafter (52) Having caten the boiled rice of a Brahmana addicted to sinful or vicious habits one should observe a last for an citire day and night (53) Hlaving partahen of the boiled rice of a righteous Brahmana well versed in the l'éduntas, cven for a single day and night one is absolved of one's sin (54) Three Krichchha penances should be practisey 191 connection with the death of him who dies with his face or anus unwashed or expires suspended in the air with his feet not touching the ground (55) The Guyatri Mantra should be repeated ten thou sand times and three hundred times the Prindyamı should be practised 1 weive times the penitent should bathe without rubbing his hair dry, at sacred and make a pilgrimage thereafter, to a shrane, not less than twelve Arosas distant from his place of residence Su any Rool, ·608 Paras'ara Sath hila. This is what constitutes the practice of Krichchha Vratan, under the circumstance (56) A house holder, who, mad 'with lust, ejects his seed on the ground' (practises masturbation), should repent the Gayatri, a thousand times, and thrice practise the Pránayima (57) On a Bráhmana killer having asked a Brahmana, well versed in the four Vedas, about the form of expiation (to be gone through in his case), he should advise the miscreant to resort to the shrine at Setrvandha (58) Abjuring the use of shoes and umbrella, he should live by begging alms of the four social orders on his way to Séluzandha, not seeking the gifts of the unrighteous (59) He shall ask for alms by saying "I am a miscreant, I have killed a Brálimana, now do I stand at your door lor alms" (60) He should live either in forests, or by the side of sacred lountains or on the banks of holy rivers, or in con sheds af staying in a town or village, during the time confessing his sin to them all the while (61) Thereafter he should visit the stone bridge, ten thousand Yojanas long and a hundred Yojanas wide, built by the monkey general Nala across the ocean at the command of Ráma, whereby his sin of Brahmanı. cide would be extinguished (62–63) A king guilty of Brahmanıcıde should expiate his sin by celebrating a horse sacrifice The pilgrim in (the preceding case) or the sacrificial horse having returned from Sétuzandha he or the king should treat the Brahmanas to a sumptuous repast, on the company of his sons and servants, and make gifts of a hundred line to Brahmanas, "ell versed in the four l'édas 164–65) .

·Parás'ara Saphits 609 ** A Brakmana killer may be exonerated of hus sit through the grace of the Bráhmaņas A person having killed his wife during the observance of a vow should practise a penance similar to that enjoined in connection with Brábmanicide (66) A drunkard Brahmana should expiate his sia by resorting to the shore of a river that runs into a sea, and by there, practising a Chandra yang penance, after which he should feed the Brahmanas and make the gilt of a cow and bullock to them (67--08) Having'stolen gold belonging to a Bráhmana, the stealer should approach the king of the country with a club in his hand, and ask him to kill him on the spot (691 Discharged by the king the stealer will get rid of hıs sın, but the king shall capitally punish him who has intentionally stolen (such gold) (70) As oil drops poured on water soon spread over its surface, so sin is contaminated from one person to another by the use of the same bed, seat, or cusion, or through contact and consersation (20) All sins are extinguished through the practice of Chandrayana or Trilapuruska penance, as well as by living on barley diet, or by following thc cows to pasturage (72) Thus is compiled the Dharma S'estra by the holy Paris ara composed of five hundred and ninty ninę verses (73) A perusal of this Dharma Sastra, like a study of the Vedas is equally obligatory on those, who aspire to a residence in lica en (aller death (74) TIF ESD ·612 Sankha Sathild Until the commencement of lus study of the l'idas, 7 Brihmina continues in the status of a Sudra, he bccomes twice born after that (8) CHAPTER 11 ON tlc full manifestation of the signs of pregnancy, the rate of Nishika slould be performed (unto ao encicule), the wise should perform the nite of Pumi savananı (rite for the chusatior of the birth of a male chuld unto her, as soon as she would be quick with the child (1) On the cxpiry of the period of birth uncleanness (of its parents) the rite of nomenclature should be per. formed unto a bibe and its name should be made to consist of an even number of letters (2) The name of a Bráhmina child should be (a term) of blissful signification that of a Kshatrıya child should be a (term) denoting strength and vigour, that of 7 Vars'y? child should be a term denoting wealth and prosperity while that of a S udra child should be of a lowly import (3) The name of a Brálmana should be appended with the term Sarmá (of divine felicity) that of a Ksha triya should end with the term Varna (protector), that of a Vars va should be appended with the term Dhana (wealth) while that of a Sudra should termi nate with term Dasa (servant) (4) The rite of exposing the child to the sun (as well as that of tahing it out in the open) should be done in the fourth month of its life while the rite of Annapris ram should be done in the sinth month ·Sankht Samhita 613 * and the site of tonsure, according to the custom pre. calling in its father' famıly (5) A Brálmana boy should be invested with the holy thread at the eighth year of his age, inclusive of the period of his inter uterine life a Kshatriya boy should be invested with the holy thread at the eleventh , and a Vaishya boy at the twe}fth year of his age, reckoned as above described (6) The time for the site of delayed investure with the holy thread (Ganna Kala) in respect of Brahmana, ksliatriya and Vars ya boys respectively extends upto the sixteenth, twenty second and twenty fourth year of their life (7) Brálmanas Kshatriyas, and Vais'yas not invested with the holy thread at the proper time become degraded and dn ested of the right of performing any religtous rite These unconsecrated ones shorn of the prerogative of reciting the Gayatri mantra, are dragged down to the level of breakers of vows. (8) Members of the three twice born orders should wear the sacred girdle at the time of being invested with the holy thread A Bráhmana Bramhachárin should rear a deer skin a Kshatriya a tiger skin, and a Vars ya, a goat's skin under the circumstance, in the shape of his upper garment (9) 'The sacred rods of these three Orders should be respectively made of Parna Pippala, and Vulpa nood, respectively reaching their hair, ears, and forehead in herght. (10) The wood should be whole skinned unbent, and unburnt The holy threads of the three (twice born orders) should be respectively made of cotton, silk, Anunlardhaus n' ·614 Sankha Sathhnik. Brahmacharins of the three twice-born orders should respectively pronounce the term "Bhavan" at the begin. ning, middle, and end of their (solicitations) for alms, as "Bhavan (you), be pleased to give me alms" "Be pleased, Bhavan "you), to give me alms;" and " Bm pleased to give me alms, Bhavan (you). (12) CHAPTER 111. A PRECEPTOR, laving invested a pupil "with the holy thread, should teach him the Vedas; a preceptor, who gives lessons in the Vedas for money, is called an Upadhyaya (1) A Brahmachárın having quitted his bed carly in the morning, and liaving bathed and performed the Iloma, should accost, self-controlled, his preceptor (2) Then having been commanded by the preceptor, and having cast a look at his face, he should commence the study of the Vedas, with the prims of his hands blended in the manner of a Brahmánjali (3) Both at the commencement and close of his Vedic studies, he should pronounce the Pranava Mantra , the study of the Vedas should be carefully omitted on days of non-study marked by interdicted lunar phases and astral combinations (4) The eighth and fourteenth days of a fortnight, the day of the nen or full moon, a solar or lunar eclipse, Parth quales, meteor-falls, personal uncieanness incidental to the death of a Sapında or cognate relation, peals of thunder roarings of rain clouds, feeling of any mative propensities, conflagrations, village disturbances, ·616 Sankha Samhita (spiritual clanship) or Gotra (famıly) with him, and not in an way related to him within fise degrees, on lus mother's, or ses en degrees on his father's, side (1) The eight forms of marriage, (recognized by our Dharma S'astras) are the Brahma, Daiva, A'rsha, Praja. patja, A'sura, Gandharva, Rikshasa, and Pus'âcha (2) of these, the first four forms of marriage arc coni mendible in respect of Brihmanas, the Gandharva, and Rakshasa forms are commendıble in respect of Kshatriyas (3) The form of marriage in which the bride is court ingly gwen away to the bridegroom, without any solici. tation on his part, is called the Brahma, that, in which a girl is gien in marriage to a priest officiating at a religious sacrifice (in the shape of a lionorarium), is called Darzam, while that, in which the bride is given away with the present of a pair of cows, is called Arshant (4) The form of marriage in which the bride is given to one who solicits her hands is called the Prajapatjant, that, in which the bride is purchased or given as hy for money, is called the Asuranı while that, in which the bride and the bride groom unite, out of lose, is called Gundhartam (5) A marriage by capture is called 'suram while the one effected through stratagem is called Pais áchan (6) A Brálmana can marry three wives a Kshatriya can take a couple of wives, while a Vals'ya or Sudra can marry a single wiſe A Bráhmana can marty 2 Brühmana, Kshatriya, or a Vais'ya girl (7) A kshatriya should marry a Kshatriya, or Vais ya girl, whereas . Vaisya or Sudra should not take a wile other than one of his own caste (8) ·Sankha Samhita 617 Even in distress, a twice born one should not wed a Sudra girl, inasmuch as a son begotten by hrm on her person will never find hts salvation (9) Even, he, who is foremost of all virtuous men, and duly celebrates the religious sacrifices and practises penitential austerities is degraded to the status of a Sudra by having the theirteen Sraddhas done unto him by (such) a Sudra son (10) The Sapinda relations whose Sraddhas are per. formed (by such a S'udra son) according to the usage of the family even if they all have conquered" (attained to) the region of heaven, are degraded to the status of a Sudra (it) The Sapindakaranam Sraddha ceremony should be celebrated (by one) after having performed the twelve monthly S raddhas (of one's deceased relation) in ac. cordance with the usage of one s family, it should not be celebrated on the advent of the thirteenth (unperformed) Sriddha, and a Sudra is not privileged to do the same Hence, a twice born one should carefully avoid wedding a S udra wife (12-13) A Brahmana girl shall hold mendicant's cups (Vardale) in her hands a Kshatriya gırl shall catch hold of an arrou, and a vais ya gırl shall handle a stick for goading cattle, at the time of wedding (14) She, who bears the sacred fire, is a true wife, she who is faithful to her lord, is a true se, she, who is one in spint with her husband, is a true wife, she, who has borne children, is a true wife (15) A wife should be both carressed and admonished, both fondled and checked, a wife becomes the source of beauty and prosperity of the household, and not other- Wise (16) ·618 Sankha Samhita CHAPTER V. There are five places (in the house of a) houses holder where animal lives are daily destroyed, they are the oven, the broomstick, the grinding stone, the pestle and mortar, and the water pitcher (1) For the expiation of the sin (of this destruction of lives), a householder should daily celebrate the five domestic sacrifices (known as Pancha yopita), whereby all his sin would be extinguished (2) These five religious sacrifices are called Deza. gajfia, Bhuta yajila, Pitri jajña, and Nrı yajia (3) A daily performance of Homa is called Deva yra, a daily offering of oblations is called Bhuta yaza, a darly performance of S'råddhas in honour of one's departed manes, as well as offering of libations to them, is called Pitri yajia, and practice of hospitality to chance comers (Atthis) at one's house is called Nor- Yajia (4) Forest dwelling hermits (Vanaprasthas), Brahma. chárıns, tatıs, and Bráhmanas all live on the bounties of house holders (5) It is a householder that celebrates a religious sacrifice, it is he who practises penitential austeritics, it is he who makes charities and practises hospitality, hence, foremost is a house holder of all other religious orders As a husband is the master of his wife, as Brahmanas are the lords of the social orders so a chance comer (Alitht) is the lord of the house holder at whose house he arrives (7) By worshipping her husband alone, and not so much by dint of fasts vigils, vows, and penances, etc, a woman can ascend to heaven (8) ·S'ankha Samhita 619 By worshipping his preceptor alone, and not so much through the merit of oblations, Homas or fire worship, that a Brahmacharin can attain to heaven (9) It is by alone ahjuring his food and not so much by dint of forbearance, resignation, and fire worship, etc that a Vânaprastha (forest dwelling hermit) can attain to heaven (10) It is not so much by observing a vow of silence, Indigence, or secluded life as by foreswearing sexual intercourse, that a yogın can achieve success (work out his own salvation ) (11) It is not so much by celebrating religious sacrifices, or by worshipping the sacred fire or by paying honorariums to Brahmanas, as by propitiating Atthis, that a house holder can ascend to heaven (12) Hence, a house holder should duly propitiate an Anthi, arrived at his house, by offerring him food and a bed (13) Morning and evening libations of clarified butter should be cast in the sacred fire and Homas should be duly performed on the day of the new or full moon, as well (14) In the event of three years' or a year's provision being stored up in his granary, a house holder should drink lively of the effused juice of Soma either on the occasion of a Pas'ubandha, Chaturmasyam, or any other religious sacrifice (15) A Brahmana of limited means should celebrate the Varsvararı sacrifices, but under no circumstance should he ask anything of a Sudra, but give away whatever he wishes to give away (16) An intelligent man should not renounce the meang of his livelihood, nor discharge his ancestral priest. 82 ·620 S'ankhe Sanhita An old Brihmani, pure in birth and consecrated with religious rites, with the skin of his body shrivelled and muscles of his limbs loose and flabby, should be regarded as the proper person for the office of a priest (17) A Brâhmana should constantly cause him to celebrate religious sacrifices who is possessed of the aforesaid qualifications, and earns an honest living, a Bráhmana is authorized only to receive gifts of such a person (18) CHAPTER VI, A HOUSEHOLDER, when he finds that his hairs have turned grey and the shin of his body has become loose and wrinkled, and that a son has been born unto his own son, should betake himself to forest (1) Either having placed his wife in the custody of his sons, or having been accompanied by her to the forest, he (house holder) should daily propitiate the fire god and live on produce of the forest (2) Those articles of fare which he would take (during his forest life), he should offer unto his departed manes, and propitiate therewith any chance comer who may arrive at his hermitage (3) From a village he should procure self controlled, erght morsels of food wear clotted hairs on his head, and daily study the Vedas (4) By the practice of Tapas, he should cause his body to be more and niore lean, every day, stay in wet clothes during the winter, and pass the summerun the practice of the Panchatapas penance (which consists in sitting amidst fires on four sides and with the summer sun burning over the lead) (5) ·Sankha Samhita 631 During the rainy season, he should live unsheltered under the bare expause of heaven, and take his meals at night, or at the fourth or sixth part of the day (6) A self controlled Brahmacharin, he should live a hfe of penance and privation in the forest whereby a twice-born one should become a member of the Brahmás'rama (7) CHAPTER VII HAVING duly performed a religious sacrifice, and made a honorarium of all his belongings in the forest), and having installed the sacred fire on his own self (by eating the burnt ashes of the Homa fuels ) a trvice born one should enter the order of Brahmás'ramin (1) After the fires had been put on in the ovens (in a village), after the pestles and mortars had been duly laid aside, after the live charcoals had been extinguished in (the houses of villages), and after the villagers had all taken their midday meal, and the village roads become entirely unfrequented by passers, a Patr should stroll out for alms in a village (2) Even having returned in empty hands, he should neither be grieved nor dejected, he should live con. tended on what he can obtain by begging, he should never allow his rice to be cooked by another, nor take hus meal in another man's house (3) Yaris are enjoined to use earthen vessels, or those made of gourd-skin, and it is laid down that their purification consists in simply washing them with mater (4) ·622 Sandha Sathild Companionless, he should trudge on his journey, wearing only a girdle cloth to cover his nudity, he should stay (for the night) wherever he may chance to arrive at the evening, and live in a solitary apart. ment (5) He should let fall his foot steps, purified by sight (14, carefully observing that he does not tread on any animate being) drink water purified (filtered) through a piece of cloth speak words purified with truth, and act what the mind approves of as good (6) Good or bad whatever may happen in this life, he should be equally indifferent to them all, equally un. concerned if his body is besmeared with sandal paste, or bespattered with clay and ashes (7) Kind to, and seeking the good of all creatures, judging gold stone and brick bat as of equal value, a Yati, absorbed in the contemplation of the Infinite, acquires the highest bliss (8) Him who is apathetic, from his birth, to the concerns of life and looks upon this life as a series of mental and physical pain to be borne with the greatest unconcern, the gods know as a Brhåmana (9) He who views this body as a reservoir of excrements, and this life which is started with a residence in the womb as a crowning disappointment of all cherished hopes and desires, is alone fit to be liberated (10) The apathetic one who considers as purposeless and unsubstantial the incidents of this world which are to be some how borne at the best, is undoubtedly liberated from the (chain of necessary existence ) (11) The disease germs (Doshas) in the body should be consumed with the help of Pranayama, sins with the help of the concentration of mind, delusions of the ·Sankha Samhita 623 world by witholding the senses from their objects, and the ungodly qualities by dint of meditation (12) The practice of Pranayama consists in reciting the Gayatri Shiras mantra with the mystic Om with inflated lungs (suppressed breath ) (13) The controlling (concentration) of the mind is called Dharaná by the knowers of reality, whereas Pratya. hara consists in withdrawing the senses from their ob. jects (14) The act of witnessing the god of gods, ensconsed in one's heart, by means of Yoga, is called Dhyanam (meditation), all good comes out of this Yoga (15) In the heart reside all the gods, all the Pranas are ensconsed in the heart, all the luminaries (such as the sun, the moon etc,) reside in the heart , in short every thing has its seat in the heart (16) Having made of the body and the Pranava the two fire churners, and contemplation, the churning, see the all pervading god situate in the heart (17) The sun, the moon and the fire are ensconsed in the heart The sun and the moon are on the two sides of the heart, the fire is in their middle The fundamental principle (Tattram) lies in the fire, and in that princi. ple lies ensconced the deity that suffers no decay (18) The griefless one through the parification of his own soul, beholds the glory of the supreme soul subtler than the subtlest and larger than the largest things of the world, burning effulgent in the hearts of all (19) The god Vasudéva (the all pervadıng denty) never becomes manifest to those, blind with the delusion of life, since it is the screen of ignorance that veils the senses virst persone (2 ma ·624 S'antha Samhita This is the eternal, original, god, both mamfest and unmanifest, this is Vishnu, the sinless, blissful, ordainer of the universe (21) He dreads not death who knows, with the help of Alantras, this eternal subjectivity situate beyond the confines of Tamas (ignorance) and effulgent as the burning sun There is no other means of salvation (22) The principles of earth, water, fire and ether are called the fire Aſahâbhutas (elementals) (23) The eyes, the ears, the skin, the tongue and the nose, tliese five are called the intellectual (sense) organs of the (24) The wise should kaow sound, colour, touch, flavour, and smell, as the objects of the five above sard senseorgans (25) The hands, the legs, the genitals, the tongue, and the anus are the five operative organs of the body (26) The mind, the intellect the Ego, and the unmanifest Prahnt, these four, should be regarded as superior and prior (in respect of time) to the above-said organs (27) The Purusha or the soul is the twenty fifth categori, and he is beyond all these organs and Nahabhutas, etc, The virtuous, who know him thus obtain salvation (28) Tlus supreme self of Vishnu is holy, cternal, change. less and beyond the principles of sound, touch, taste, or smell, it knoneth no pain or pleasure (29) He whase charioteer is true knowledge, and who drives this chariot of the body by taking hold of the reins of mind, alonc reaches the goal of his journcy, and attains that supreme self of Vishnu (30) If the hundredth part of a point of hair, divided into a hundred parts, is again duided into a thousand parts, ·Santha Samhita 625 the A'tmá is subtler than a hundred the part of such a thousandth part (31) The unmanifest Prakritz is anticedent to Mahat (the principle of intellection) the Purusha is prior to this upmanifest Prakritt Beyond Purusha there is none, he is the last resource, the last category (32) CHAPIER.VIII Now I shall duly describe the mode of ceremonial ablu. tton (Kriya Snang :) First the cleansing of the body should be effected with earth and water (1) Then having dived in and out of the water, and duly performed the rite of A chamanam, he (the bather) should invoke the sacred pools therein, of which I shall presently speak in detail (2) Having invoked the god Varuna, the worshipful lord of the oceans, he should address him as follows—"Give me the sacred pool (Tortham), O god, for the expiatron of all sin (3) I invoke all the sin absolving Tirthas in this water, dost thou, out of thy gracelul compassion towards me, be pleased to locate them herein (4) Then having made obeisance to the god Rudra and all other water duelling duunities who grant boons (to their supplants), he should respectfully say, 'I place myself under the protection of the deities of the water (5) Then having supplicated the sta absolving, effulgent, fire god he should say, 'sacred and holy are the waters' I place myself under their protection" (6) ·626 Sarkha Sath hitů 19 May Rudra, Agni, Varuna, and the serpent destroy my sin and protect me in every vay (7) Thereafter, the three Mantras, running as Hiranja Varna, etc, the four Mantras running as Jagati, etc, and those respectively beginning with S'anna Devi, Sama A'pas, and Idamapas Prabahate etc, should be duly recited (8) The Rishıs, metres, and the derties of these Mantras should be mentioned by name, and thereafter, having performed the Sanmarjana rite (ceremonial rubbing), he should recite, in a devout spirit, the Aghmarshana (siaabsolving) Suktas, (9-10) The metre of the Aghamarshana Suktam Anustubh, its deity is Bhiva Vritta, and its Risht 18 Aghamarshana , expiation of one's sin is the purpose for which it should be recited (11) Then having plunged into the trater, he (bather) should thrice recite the Aghamarshana Suktam,, and pour water over his head by reciting the Maha Vyáhriti Mantras (12) As the horse sacrific the king of all religious sacri. fices, tends to extinguish all sin, so the Aghamarshana Suktam is sin absolving in its effect (13) Having bathed in this manner, a bather should put off wet clothes and put on clean and dry ones, and mentally recite the names of sacred pools and places (14) One should not squeeze one's wet clothes after a bath without first offering the dripplings to one's departed manes He, who bathes in the manner above described, acquires the merit of bathing in a sacred pool (15) 32 ·Shantha Samhita 627 CHAPTER IX. Now I shall describe the mode of performing the aus. picious rite of A chamanam The region about the root of the small finger of the hand is called Kdya Turtham (1) The region situate about the root (ball) of the thumb is called the Prajapatyan Tirthant, the tips of fingers are sacred to the gods, and are, hence, called the Daida Tirthas, while the region about the root of the index finger is called the Pitri Tirtham (2) A twice born one should thrice drink water with the region of his hand, known as the Prájapatya Tirtham, then having twice rinsed his mouth with water he should touch the apertures of his nostrils, cars, etc, (If the ether of these orfices) with the fingers respectively enjoined to be made use of in these cases (3) A Brábmana is punfied by drinking as much water as is enough to moisten the region of his heart, a Kshatriya, under the circunstance, should drink a quantity of water, enough to tackle down his throat; a Vais'ya, in these cases should drink enough (watert to moisten his palate, while a Sudra or a woman should touch his or her teeth and lips with water, while en. gaged in performing an A'chomanem (4) In a sacred place, self controlled and with his face turned towards the north, or ifith bis hand placed between his thighs and bis face looking towards the east, or without looking at any quarter of the skies, he (the performer) should perform the site of A'chamanan by drinking with the proper fingers, the water, which ts opboiled and free from froths and bubbles (5-6) The two eyes should be touched with the thumb and index finger united together, the cars should be 83 ·628 Sankha Sathild touched with the thumb and the ring finger similarly combined (7) Then the tiro shoulders should be successively touched with the thumb and the little finger combined, while the nose and the navel should be touched with all the fingers held together (8) Then the head should be touched with the fingers enjoined to be used (in touching the head) in connection with a rite of A'chamanam We have heard it said that, the three draughts of water drunk by a person (in connection with A'chamanam) tend to propitiate the divine trinity of Brahmá, Vishnu, and Rudra (9---10) The river goddesses, Ganga and Yamuná are pleased by one's ringing the mouth with water, while the As'vins are pleased by one's touching the nostrils, under the circumstance (11) The sun and the moon are pleased by one's touching and the firegod and the windgod, by touching the ears, in the coorse of an A'chamanan (12) All the gods are pleased by one's touching the shoulders, while the Purusha feelf) is pleased by touching the head (13) Without the holy thread lying on his shoulder, tithont the tuft of hair on his crown being duly tied up in a hnot, without having washed his feet before, a person, even if he has performed an A'chamanam, should be regarded as impure (14) Having placed the hands out side the thighs, or having performed the A'chamanam with turbid water, one should not be deemed as pure (15) Having performed the rites of A'chamanam, and Tirtha-Sanmarjanam as above laid donn, one should touch the water by reciting the Nantra running as, the eyes, ·Sankha Sathiti 629 "thou pervadest the hearts of creatures thou runnest all through the universe, thou art the sacrifice, thou art the Vashat, thou art the light, water nutritious sap, and nectar" (16-17) Then having performed another A'chamanam with his face towards the sun he should recite the Udyutam Jatavedasam, etc, Mantra, and offer a libation of water (18) This is the rule to be observed by twice born ones la respect of the performance of the Sandhya rite The Gayatri Mantra should be recited standing during the morning Sandhya while it should be repeated in a sitting posture during the evening Sandhya (19) Then the sacred Mantras should be recited accord ing to ones might, the Rishis used to long perform the Sandhyás, hence, they attained longevity (20) CHAPTER X Now I shall enumerate the most sacred Mantras culled from all the four Vedas men are purified by reciting these sacred Alantras, or by performing Home and worship therewith (1) Sın absolving are the Aghamarshanam Suktam the Deva Vrata Sultam the Suddhavat: Suktan, the Kushmandi Suétan and the Pavandat Suktam (2) (Similarly,) the Abhishtarupada, the Gáyalnı Sıras with the Pranave Aantra, the Stoma Sultas the seven Vydhrits the Bharunda Samans the plantras composed in the Gayatri metre, the Purusha Vratam, the Blidsa Mantral, the Soma Vratam the Avigneyain the Vårkaspatyam, the Vék Suétam, the Annita 1 ·630 Sandha Sathara Mantrah, thc Salsrudri Nantrali, the Alharmo Siros dantrah, the In Suparna, thc Hahdoratam, the Go-suklam, the As've Sultam, the Indra Suttam, the two S&mans, the three Pushpangadidas, thc Rathar. laram, thc Agni Vrata, and the Vámadeoya Alantras arc punſying. By chanting these Vedic Alantros, men arc absolved of their sins, and are enabled to recollect the incidents of their former births (3-10) CHAPTER XI. THUS the sacred Martras from the Vidas have been coumerated, the Sarıtro Mantrah is the holiest of them all, nothing can excel the Aghamarshanam in respect of sanctity, thc (principal) Homa should be performed with water consecrated by reciting the Aghamarshanam and the Vyahritis (1) The Savitrs Mantrah is the most sacred of all the Mfantras which are used for the purposes of Fapama (mental repetition) Seated on a cushion of Kus'a blades, and Licaning a girdle of Kus'a (on his left shoulder) flung in the manner of an Ullariyam (upper sheet or garment,) and holding blades of Kus'a grass in his hand, with hus iace turned towards the cast or to the sun, a votary, meditating upon the self of the deity. should tell his beads by repeating the Savitrt Mantrak The rosary should be strung with beads of gold, gem, or crystal, or with pearls, or with the seeds of lotus or Aksha, or with lotus petals Meditating upon the deity, the rosary should be counted with the left hand The Reshi and the metre of the Alantrah should be contemplated at the out set (before ·Sarkha Sarkhila commencing the Fapah) Then the Gepatrı should be recited by prefixing the Vikritus and suffixmg tbc Siras tantra to it The seven Mantras, such as Bhuh, Bhubah, Svah, Mahah, Fanah, Tapas, apd Satyam, with the Pranata Jantra prefixed to each of them are called the Vyakritis. The Mantra, ruoong as Apojyotth rasomnitam Brahma Bhurbhubah Svaram is called the sin dantrah (2) With the Vyihritis and Pranava prefixed, and the Siro Mantra affixed, to the Gáyatrı, those who recite it, do not stand in dread of any thing (3) That goddess (Mantrak) ten times repeated destroys the sin committed during the day, a hundred times told, she (it) extinguishes all sın, while a thousand, times. repeated she (nt) exonerates one from the effects of sin (Patatas) unknowingly committed (4) A gold stealer, an angrateful person, a Brihmanicide, a defiler of his superior's bed (Gurutalpaga), or 1 drunkard 15 purified by a hundred thousand Limes repeating the Gayatri. (5) Having donc three Pranayamas, self controlled, while bathing. One is exonerated from the sin conmitted during that day and night (6) Having done sixteen randgames, with the Pyahritt Prandza Mantras, one gets rid of the sin of destroying the life of a fætus, ar ol that committed, each day and might, in the course of a month (7) The (presiding) goddess of the Gdyotn, proputrated with Homa oblations offered unto her by repeating the Gdyatri Mantrah, grants all boons to the offerer, she Lad to her forest-selling votariés, causes the expatroo of Use (8) ·632 S'antha Sathild Desiring worldly peace and tranquility, one should cast, clean in body and spuit, ten thousand libations of clarified butter in the sacred fire by each time reciting the Gayatri, intending to ward off a premature death, one should offer similar libations of clanſied butter uato the fire by repeating the same dlanirah (9) A sceker of personal beauty should perform the Homa with lotus flowers, and a seeker of gold with Vilva fruits (by repeating) the Gayatri Mantrah (10) One, secking the beatitudo of Brahma, should cast, self controlled, as before, libations of clarified butter containing sesame seeds, in the fire by offering ten thousand Ibations with the repetition of the sacred Gayatrı, one is exonerated from all sin (11) A sinful soul (Self) acquires its purity by perform. ing such a hundred thousand Homas, and attains to the region of Brahma, in the full enjoyment of all its wished for objects (12) Gayatrı is the progenitrix of (the universe), Gayatri is sin absolving, nothing more purifying exists than Gayatrı erther in heaven or earth (13) Gayatri succours the fallen by their hands from the sea of hell, hence, clean in spirit and body, a Brahmana should constantly practise (the recitation of the sacred) Gayatri (14) A constant practiser' of Gayatrı (Brahmana reciter) should be feasted on the occasion of a Daiva or Pitri Sraddha , sin standeth not in the selt of such a Bráhmana, as a water drop cannot abide in the solar globe (15) Undoubtedly, a Brahmana can attain his end (work out his salvation) by simply reciting the Gayatri, a ·Santha SamhitA 633 Gayatri reciter, whether he does any other i Brahmanıc) Fite or not, should be regarded as a true Bráhrgana (16) A slightly audible repetition of the Gdyatn Mantrah is a hundred times, and a silent mental repetition of the same is a thousand times, more mentorious (than the one commonly made ) The Gdyain should never be loudly recited (17) A man, who constantly recites thc Gayatri, goes to heaven, the repetition of the Gayatrs should be known as the door to the liberation of Self (18) Hence, having bathed, (a ceremonial bather), self. controlled, should mentally recite the Gayain Mantrah, the Tifiter of all sın, 10 devout spint (19) CHAPTER XIJ. HAVING bathed, and recited the Gayatri, a twice born one, looking towards the east, should propitiate the gods by offering lubations of water with (fingers united in the posture known as the) Daiva Tortham, every day, offerings of flower and water should be made (unto them) by reciting the Purusha Suktam Then, with bis face turned towards the south and his hand placed between his thighs, and his holy thread placed on his right shoulder, he should offer libations of water to his departed manes with the Putri Tirtham, and in accordance with the rules of a Putri Sraddha He should offer thrce libations of water to each of his father, grand father, great grand father, maternal grand father, maternal great grand father, mother, etc Similarly, libations of water should be offered to each of his maternal grandcathers, etten Alter that, all the dead relatigas an his ·634 Sankha Sathild father's or mother's side, whose names lic might remem. ber, as well as the souls of his preceptors, brothers in. law, friends, etc, he should propitiate by offering similat Irbations of water unto them, the authoritative verscs on the subject run as follow Tarpanas done without sesame, Kus'a grass Plantras and copper, silver, or golden libatory vessels, do not become agreeable to the Pitris (1) Libations of water, containing sesame seeds and offered unto one s Petris with a vessel made of gold copper, or Audumvar? wood, or of the horn of a rhinoceros, last them for all eternity, and bear infinite fruit (2) Every day, Sráddhas should be performed in honour of one's departed manes with fruits, cooked rice, water and milk, whereby they would be pleased (3) He, who, after bathing, offers libations of water containing sesame seeds to his Pitris, acquires the merit of Petre yajna , and they become pleased with him (+) CHAPTER XIII BRA'HBIANAS should not be tested in connection with the performance of a Darva S'raddha, they may be examined in respect of their knowledge in Vedic Suktas on the occasion of celebrating a Piirt Sraddha (1) Brábmaņas of impious conduct, as well as those who are hypocrites, cherish cruel or killing propensities, cat fashion, under a calm and beaga exterior, or are possessed of a less or excess number of bodily appendages, should be regarded as defilers of the row of Bráhmanas (sitting dowa to a dinner on the occasion of a S'réddhe ceremony-Panktidushaka's ) (2) ·Sankha Sahitd. 635 Brahmanas, who are hostile to their elders and preceptors, or disturb their sacred fire, or desert their parents and preceptors, should be regarded as the defilers of a row of Brahmanas (Panttidushatás) (3) Brahmanas, who read the Vedas on the interdicted days of study, or are devord of piety and cleanness, as well as those who fatten upon sustenance supplied by S'udras, should be regarded as defilers of a row of Bráhmanas (Panktdushakási (4) Brahmanas, who have studied the Vedas with six subdivisions, or know a large number of Riks or Såmans (verses), as well as those who worship the five sacred fires, and thrice cast oblations, each day, in the conse. crated fire, should be regarded as the sanctifiers of a row of Brahmanas (Panktıpávanis) (5) Brahmanas issues of Brahma form of marriage, as well as those who give away or marry such girls in that form of marriage, should be regarded as the sanctifiers of a row of Brahmanas (Panktıpavanås) (6) Brahmanas, who are well versed in the Rid, Yajus, and Sáma t'ldas as well as those syho have studied the Atharvan, should be regarded as the sanctifiers of a row of Bráhmanas (Panktipavanis) (7) Brahmanas, who constantly practise the Yoga, are erudite and given to the contemplation of the God, and regard gold and brick bats as of equal value, should be regarded as (Panktıpávanás) (8) Two Brahmanas should be sumptuously fed, with their faces towards the east, on the occasion of the celebration of a Daiva Sraddha, two Brahmanas, with tbeir faces turned towards the north, should be similarly feasted on the occasion of a Patri Sriddha ceremony 84 ·636 Sankha Samhita an A single Brahmana muy be íed on either of these occasions when the means of the celebrator is limited (9) A celebrator of extremely limited means would be purified by feeding a single Panktipavana Brahmana The boiled rice, etc, should be offered in places duly enjoined for the purpose, and their residue should be cast in the fire (10) Oblations should be offered (to the Patris) beside the vessel of the unused residue of cooked rice (Pátrán. nam), in failure whereof they should be duly cast in the fire (11) Devoid of hurry of anger, (ope) should carefully celebrate the S'råddha ceremony of one's ancestors), and devoutly offer cooled food to the Brihmanas the occasion (12) Brahmanas of all orders should be variously feasted and propitrated sith presents of perfumes and unguents A host, on the occasion should not use any article of fare or luxory, at his house, without first offering it to a Brahmana (13) Strong scented or odourless flowers, as well as those mbich are culled from trees or plants, growing on hills or tomb stones, should not be given (14) Flowers of aquatic plants and of red colour, in special, as well as woolen or new cotton twists should be gifted (15) The threads at the end of a piece of uncut woven cloth should be rejected (for the purpose), and lamps containing clarified butter or sesame oil should be lighted on the occason) (16) Suichs made of resin, honey, and clarified butter should be burned, and sandalpaste mixed with pasted safíron should be given (17) ·638 S'antha Samhita A gift made at any of the folloning sacred pools or places, ris, the banks of the Yamuna, of the Ganges, and of the Narmad, Amarkantaka and Gaya, bears infinite fruit (2) Endless is the merit of making a gift at Benares, Kurukshetra, Bhrigutunga, Mahapatha, Saptaranya, or at Asikupa (31 A wise man should not celebrate a S'raildha ceremony either in a Mlechchha country, or at dawn, evening or night He should not visit even a Mlechchha country (4) Gifts made under the auspicies of Gaja Chchhayd Yoga, or during a solar or lunar eclipse, as well as those made on the last day of Vaishakha or Srarana, or when the sun enters the sign of Makara or Karhata, bear infinite fruit. (5) The wise should perform S'råddhas on the day of the tenth phase of the moon's wane after the day of the full moon in the month of Bhadra with oblations of honey and Payasa 16 The Patris, propitiated with the celebration of S'raddha ceremonics, grant joy, opulence, progeny, and residence in heaven to their performers (7) CHAPTER XV. O You, the foremost of the twice-born ones, Brahmanis, who practise Yoga and worship the consecrated fire, should be clean after the day of the birth or death of any of their Sapinda relations (1) The Sapında relationslup endures up to the seventh degree of consanguinity A Brahmana becomes unclean ·Santha Sathhud 639 for ten days on the birth or death of a Sapinda relation (2) A Kshatriya becomes clean after twelve days, a Vais'ya becomes clean after a fortnight, and a S'udra becomes clean after a month (under the circumstances) None of these will be clean before the appointed time 3) On an abortion of pregnancy taking place in the family, (the Sapında relations of the father) would remain unclean for a number of days equal to that of the months of gestation, while in connection with the death of a child, dead before cutting its teeth, the uncleanness ceases on the day of its death (4) The uncleanness lasts for a whole day and night os the death of a child, dead before the rite of tonsure being done unto him, while it continues for three days in respect of the death of one, dead without being invested with the holy thread (5) The Sapında relations of a girl's (father) would remain unclean for three days from the date of her death, while the period of uncleanness in respect of the death of an unmarried S'udra youth of sixteen years would last for a month His Sapindu relations would remain unclean for a month There should be no disputing thrs fact (6-7) Uncleanness incidental to the death of an married girl who dies after menstruating in her father's house, does never abate (8) The period of uncleanness, Incidental to the birth or death of a child begot by a man of an inferior caste a woman of a superior one shall never abate as far as its mother is concerned (9) unon ·6.40 Sanéha Sashita of two concurrent and uniform uncleanness, the Of two concurrent prior one will extinguish the latter but disuniform ones, the former will be extinguished, after the term of the later This is opinion of the lord of virtue (Yama) (10) On hearing of the birth or death of one's relation in a distant country, one would remain unclean for the unexpired portion of the period of ten days, after the hearing (11) Having heard such a news after the expiry of ten days from the date of occurrence, one would remain unclean for that day only, while having heard it after a year, one would be pure again by a simple ablution (12) A man would remain unclean for three days only on the death of a son though not of Ins own loins or on that of a wife living with another or previously married by hım (13) A man would remain unclean for three days on the death of his preceptor, maternal grand father, or of a married daughter in his own house (14) A man would remain unclean for a single day on the death of the king of his country, on the birth of a son of his daughter, and on the death of his maternal uncle, or of a son or wife of has preceptor (15) On the death of ones maternal uncle, one would be unclean for an entire day and night, while the period of uncleanness in respect of the death of one's priest, disciple, or of a fellow student of the Vedas, is one day only (16) A Bráhmana would remain unclean for one day, three days, six days and ten days respectuely on the buth or death of a Brahmana, Kshatriya, Vais'ya or S'udra Sapinda relation of his (17) ·Sandha Sanhita 6.fr A Brahmana nould remain unclean for six days on the birth or death of his Kshatriya Sapında, the period of uncleanness in respect of the remaining castes being tuelve days only (18) Members of all castes would remain unclean for ten days on the death of a Brahmana Sapinda relation. This is the ordinance of Yama (191 No uppleanness exists in respect of a violent death by falling from the brow of a hill, or by hanging, drowning, burning, lightning, or sword cut, etc, as well as in connectron with the death of a suicide or degraded person (20) A Yati, a hing, a Brahmacharin, a confectioner, as sex as those who are atidrated, or are in the krag's employ, are never disqualified by a birth or death un. cleanness (21) A Brahmacharın partaking of the food prepared by a person affected with a birth or death uncleanness, will be unclean, he would be pure after the lapse of the period of uncleanness of the owner of such food This is the opinion of the wise (22) Those, svho partake of the boiled rice of an unclean person, are re born as insects a man gets the same caste as the man, whose boiled rice he partakes of, before dying (23) All religious atcs to be performed in honour of one's departed manes, save giving and receiving gifts, offering ablations to Prétas casting libations in the sacrificial fire, and studying the Vedas, are interdicted during a period of uncleaness (24) ·642 Santha Sath hitd 1 4 CIIAPTER XVI All earthen vessels, defiled by impure things other thin bodily excrements are purified by again burning them in fire, under thc latter condition they should be rejected and thrown away (1–2) Vessels made of copper, silver, or gold, and defiled by the touch of bodily excrements should be purified by melting and recasting them, defiled by the touch of any other impure thing they should be purified by wash. ing them with water (3) Articles made of copper, lead, or brass should be purified by rubbing them with any acid substance, articles made of iron or bell metal should be purified by rubbing them with any alkaline substance, while those made of pearls or corals should be purified by simply washing them with water (4) Articles made of stone or conch shells, as well as potherbs, vegetables and pulses should be purified by simply washing them with water (5) Sacrificial vessels, during the celebration of a re. ligious sacrifice should be purified by rubbing them with the palms of the hand while those articles, defiled by the contact of hair, should be purified by washing them with warm water (6) Cushions, beddings, and market-sheds, anywise pol luted by impure contacts, are purified by an exposure to the sun, sacrificial vessels are purified by sprinkling water over them (7) A room is purified by washing it with water, the ground is instantaneously purified by washing it with water, clothes, are purified by washing them with water (8)

·याजवरका सहिता।
०-
प्रथमोऽध्याय ।
। योगोखर यानवका सम्पूज्य मुनयोऽनुवा।
वर्णायमेतराणा नो बृधि धम्मानशेषत ॥ १
मिथिलास्य स योगीन्द्र क्षए ध्यात्वाप्रवीग्मुनी।
यस्मिन् देशे मृग कम्तरिमन धादिवोधत ॥२
पुराएन्यायमीमासा धर्मगारवाङ्गमिथिता ।
वेदा स्थानानि विद्याना धर्मास्य च चतुर्दश।
मन्वनिविष्णुहारोतयाज्ञवल्लोशनोऽगिरा ।
यमापस्तम्बसव" कात्यायनहस्पती॥४
परापरण्यासगलिखिता दक्षगोतमौ ।
शातातपो वसिष्ठच धम्मायास्तप्रयोगका ॥ ५
देयकाल उपायेन द्रव्य यहासमन्वितम् ।
पावे प्रदीयते यत्तत् सकल धम्मलक्षणम् ।
श्रुति स्मृति सदाचार स्वस्य च मियमात्मन ।
सम्यक सहस्पज कामो घामूलमिद मृतम । ७
इख्याचारदमाहिसा दान स्वाध्यायकग्म च।
भयन्त परमो धम्मो यद्योगेनामदर्शनम ५८

·२
याजवल्का मंहिता।
.
.
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चत्वारो वेदधीमाः पर्षदविद्यमेव वा।
सा ब्रूते यत् स धर्गः स्यादेकोवाध्यात्मवित्तमः ।
प्रायविटशूद्रा वर्गास्वाद्याययो हिनाः।
निकादिश्मनातापां वै मन्यतः क्रियाः॥१.
गर्भाधानमृती पुमः सवनं स्पन्दनात् पुरा ।
पछेष्टमे वा सीमन्तः प्रमवे नातकर्म च ॥ ११
अहन्येकादशे माम चतुर्थे मामि निष्कमः ।
पछेऽयप्रागनं मामि चूडा कार्या.यथाकुलम् ॥ १२
एवमेनः शमं याति वोजगर्भममुझयम्।
वयोमेताः मियाः मीणां विपाहतु समन्चकः ॥ १२
गर्भाष्टमेऽष्टमे वाग्दे माध्यस्योपनायनम् ।
रामामेकादश के विशामके यथाकुलम् ॥ १४
उपनीय गुरूः शिथ महाघ्याइतिपूर्वकम् ।
वेदमध्यापयेदेनं शोवाचाराय शिधयेत् ॥ १५
दिवा सन्ध्यारा कर्णस्थब्रह्मसूत्र उदभुखः ।
युयागायपुरोपे त रात्री चेद्दक्षिणामुखः । १६
ग्रहीतधिनयोत्याय मृतिरप्युदतर्जतः ।
गन्धलेपक्षयकरं पुर्याच्छौचमन्द्रितः ॥ १७
अन्तर्जानुः शुचा देथे उपविट उदयः ।
प्राग्वा वाण तीर्थेन हिजो नित्यमुपस्पृशेत् ॥ १८
कनिष्ठादेशिन्यगुष्ठमूलान्यग्रं करस्य च ।
प्रजापतिपिळवद्यादेवतीर्थान्चनुक्रमात् ॥ १८
वि:प्राश्यापो हिन्म ज्य खान्यद्भिः समुपस्पृशेत्
अद्भिस्तु प्रशितिष्यामिहीनाभिः फेनवुवुदैः ॥ २
.

·याघ्रवरकर सहिता।
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अत्कएकतालुगाभिस्तु यथासहर हिजातयः ।
शुध्येरन स्त्री च शूद्रय सत्यष्टाभिरमात ॥ २१
खाममदैवीन्र्मार्जन प्राणसयम 1
मूर्यस्य चाम्युपस्थान गायवा प्रत्यह नए ॥ २२
गायत्री थिरसा सा जपेयातिपूर्विकाम् ।
प्रतिप्रणवस युवा निरय प्राणमयम ॥ २३
प्राणानायम्य सम्प्रोभ्य व्यपेनाप्दयतेन च ।
जपत्रासोत सावित्रों प्रत्यगातारकोदयात् ॥ २४
सध्या प्रामातरेह तिछे दामूर्यदर्शनात्।
अग्निकार्य सत कुर्यात् सध्ययीरुभयोरपि ॥ २५.
ततोऽभिवादयानतावमिति वपन् ! .
गुरुवारपासोत स्वाध्यायार्थ समाहित ॥ २६
पाहूतयाप्यधीयोत लम्बशाम्नै निवेदयेत् ।
द्वितञ्चास्याचरेबित्य मनोवावकायकम्मभि । २७
शासनादोहिमेधाविशुचिकल्याणसूचवा
अध्याप्या धम्मत साधुगताप्तसागयित्तदा ॥ २८
दण्डाजिनीपवीतानि मेपलाञ्चैप धारयेत् ।
ब्रामणेषु वर समनिन्द्येप्वात्मवत्तये ॥ २८
भादिमध्यावसानेषु भवच्छब्दोपलक्षिता।
बामणक्षत्रियविशां मैक्षचया यथाक्रमम ॥३.
शताग्निकार्यो भुनीते वागयतो गुनुभया ।
आपोशानक्रिया पूब्ब मत्त्वाप्रमकुत्मयन् ॥ ३१
अनचर्य स्थितो नैकमन्नमद्यादनापदि ।
आनण काममनोया चाले बतमयीड़यन् ॥ ३२

·४
याज्ञवस्कार संहिता।
मधुमासापानीषियष्टयशास्त्रोप्राणिहिंसनम् ।
भास्करालोकनाक्षोलपरिवादांय वर्जयेत् ॥ ३३
स गुरुयः क्रियाः कृत्वा वेदममै प्रयच्छति ।
उपनीय ददद्देदमाचार्यः स उदाहतः ॥ ३४
एकदेशमुपाध्याय ऋत्विग्यनसदुच्यते ।
एते मान्या यथापूर्वमेभ्यो माता गरीयसी । ३५
प्रतिवेदं ब्रह्मचर्य द्वादशाव्दानि पञ्च वा।
ग्रहणान्तिकमित्ये के कथान्तचैव पोड ॥ ३६
पापोडशाव्दादाविंशाचतुर्विशाच यत्सराम् ।
ब्रह्माचत्रविशां काल औपनायनिकः परः ॥ ३७
अतः जरी परन्त्ये ते सञ्चधर्मवहिष्कृताः ।
सावियोपतिता नात्या व्रात्यस्तोमाहते क्रतोः ॥ ३८
मातुर्यदये जायन्ते हितोयं मौजिवन्धनात् ।
माधापनवियविशस्तरमादेते विजा. मृताः ॥ ३८
यज्ञानां तपसाच्चैव शुभानाञ्च व कर्मपाम् ।
एकदिनाना निःयेयसकर परः ॥ ४०
माना पयमा चैव ग वास्तपवेदिजः ।
पितृप मधुसपियामचोऽधोते तु योऽन्वहम् ॥ ४१
यपि शशितोऽधीते योऽन्यई स तामृतः।
पोपाति देवानाज्येन मधुगा च पितृस्थथा ॥ ४२
म तु मोमतवातर्पदयोऽन्द पठेत् ।
मामानि प्ति वायाच पितृणां मधुमर्पिपा ॥ ४१
मेदमा तर्पयेदेवानयवाद्भिररा: पठन्।
पित मधुमर्षिामन्य गतितो हिजः । ४४
॥

·.
याज्ञवल्का संहिता।
याकोवायं पुराणच नाराशंसोश्वगायिकाः ।
इतिहासांस्तथा विद्यां योऽधीते शशितोऽन्वहम् ॥ ४५
मांसमोरोदनमधुतर्पणं स दिवौकसाम् ।
करोति तिञ्च तथा पितॄा मधुसर्पिपा ।
से मास्तर्पयन्य नं सर्वकामफलैः शुभैः ।
यं यं ऋतुमधोयेत तस्य तस्याप्नुयात् फलम् ॥ ४७
विचित्तपूर्ण पृथिवीदानस्य फलमयुते ।
तपसय परस्येह.नित्यं साध्यायवाम् हिजः ॥ ४८
नैष्ठिको ब्रह्मचारी तु वसेदाचार्यसविधौ ।
तदभावेऽस्य तनये पन्नमां वैवानरेऽपि वा । ४८
भनेन विधिना देहं साधयन् विजिरीन्द्रिय' ।
वालोकमवाप्नोति न चह जायते पुन: ५०
गुरवे तु वरं दत्वा नायीत तदनुज्ञया ।
वेदं व्रतानि या पारं नीत्वाप्युभयमेध वा ॥ ५१
भवितव्रह्मचर्यी लक्षण्या स्त्रियमुहहेत् ।
अनन्यपूर्विकां कान्तामसपिण्डा यवोयसोम् ॥ ५२
परोगिणी मालमतोमसमानार्पगोत्रजाम् ।
पश्चमात् मप्तमादूई माटतः पिटतम्तथा ॥ ५३
दशपुरूपविख्यातायोबियाणां महाकुलात् ।
स्फोतादपि न सञ्चारिरोगदोपसमन्वितात् ॥ ५४
.एतैरव गुणैर्युतः सवर्ण: थोत्रियो परः।
यवात् परीक्षितः पुंस्त्वे युवा धोमान् जनप्रियः ॥ ५५
यदुच्यते विजातीनां शूद्रादारोपमं प्रहः ।
न सम्मम मतं यस्मात्तवात्मा जायते सयम् । ५६

·याज्ञवल्का संहिता।
.
॥
तिस्रो वर्णानुपूर्वेण हे तथैका यथाक्रमम् ।
ब्राह्मणचत्रियविशां भार्या स्वा शूद्रनममः ॥ ५७
ब्राझो विवाह आइय दीयते शक्तालहता।
तन्नः पुनात्युभयंतः पुरुपानेकविंशतिम् ॥ ५८
यशस्थायविजे देव श्रादायाषस्तु गोइयम् ।
चतुहंश प्रघमजः पुनात्युत्तरमय पट् ॥ ५८
इब्युक्षा चरतां धम्मं सह या दोयतेऽर्थिने
स कायः पावयेत्तन्नः पटपडू वंश्यान् सहात्मना ॥
भासुरो द्रविणादानागान्धवः समयाग्मिथः ।
राक्षसो युद्दहरणात् पैशाचं कन्याकाच्छलात् ॥ ६१
पाग्गिाध्यः सवर्णासु ग्यतीयात् क्षटिया शरम् ।
वैश्या प्रतोदमादद्यादेदने त्वग्रजन्मनः ॥ ६२
पिता पितामहो माता सकुल्यो अननो तथा।
कन्चापदः पूर्वनाशे प्रकृतिस्थ पर परः ॥ ६३
अप्रयच्छन् ममाप्नोति भ्रूणहत्यामृताहती।
गम्यस्वभाये दातॄणां कन्या कुर्यात् स्वयंवरम् ॥ ६४
सत् प्रदीयते भन्या हरंस्ता चौरदण्डभाक् ॥
दत्तामपि हरेत् पूर्वाच्छ्रे यायेदर पावजेत् ॥ ६५
अनास्याय ददद्दोपं दण्ड्य उत्तमसाहसम् ।
अदुष्टाश्च त्यजन् कन्या दूपयय मृपा शतम् ॥ ६६
अक्षता वा पता चैव पुनर्भू: संस्कृता पूनः ।
स्वैरिणी या प्रति द्वित्या सयणं कामंतः ययेत् ॥ ६०
चपुत्रां गुष्यनुज्ञातो देवः पुत्रकाम्यया ।
मपिण्डो वा सगोत्रो या ताभ्य करतावियात् ॥ ५८

·यानवरका मंहिता
पा गर्भमभवाग्द खेत पतितम्यन्यया भवेत्।
पनेन विधिना सातारा: म भयेत् सुतः । १८
ताधिकारी मलिना पिण्डमात्रीपशोपितोम् ।
परिगतामधः गयो यामयेहाभिचारिणीम् ।..
मोगः गीचं ददो नामां गयाप मां गिरम् ।
पायका मध्यत्वं मध्या ये योपितो यतः ॥ ७१
यभिसाराहतो परित्यागो विधीयते ।
गर्भमत्त पधादो च मया मइति पासके । ७२
सुरापो व्याधिता धूर्ग यन्याय प्राप्रियंवदा ।
सोप्राधियतम्या पुस्पपिपी तया । ०१
पधियिका तु मातम्या मादगाऽन्यया भयेत् ।
यषाका दम्पत्योब्जियगम्मत्र वर्णी : ४
मंत जीवति या पत्नी या नान्यमुपगाति ।
कीर्तिमयाोति मोदी योमया म:५
पासामवादिनी दया पारम् मियवादिनीम्।
বগ ঘষায়গা ব মিয়া।
भी मिभयपः कायमैप धाम पर.(या: ।
पाम: मम्पतीची हि मापसका पितः । ८०
धोकार दिया गमि. पुषपातपोमयः।
समानरमात् माय मया माध्याय पुस्ति
घोगनिगा: मीप सारा मुग्मा मंत्रिमेत् ।
मामा पापाचापमान
पर नए माम भूपच मर्मत।
तो गला र मानतमान ...

·८
याज्ञवल्का सहिता।
यथाकामो भवेदापि स्त्रीया वरमनुस्मरन् ।
खदारनिरतशेव म्तियो रक्ष्या यतः स्मृता. ॥ ८१
भर्तृभापिटनातिनश्रूवशरदेवरैः ।
वन्धुभिय स्त्रियः पूच्या भूषणाच्छादनाशनः ॥ ८२
मयतोपस्करा दचा दृष्टा व्ययपराम्मु खो।
दुााच्छशरयो पादवन्दनं भर्तृ तत्परा ॥ ८३
क्रीडा शरीरसस्कार समाजोत्मवदर्शनम्।
हास्यं परग्टहे यान त्यजेत् प्रोपितभत्तूंका । ६४
रचेत् कन्या पिता विना पतिः पुत्तास्तु वाईके।
प्रभावे जातयस्त पा स्वातन्त्रा न कचित् स्त्रियाः ॥८५
पिटमाळसुत भाटखखशुरमातुलैः ।
होना न स्यादिना भर्ता गर्हणीयान्यथा भवेत् ॥ ८५
पतिप्रियहिते युत्ता खाघारा सयतेन्द्रिया।
इस कोर्तिमयानोति प्रेत्य चानुपम सुखम् ॥ ८७
सत्यामन्या सवया धर्मकार्य न कारयेत्।
मवर्गास विधो धर्मे ज्येष्ठया न विनेतरा ॥८८
दाइयित्वाग्निहोत्रण स्त्रिय हत्तवती पतिः ।
पाहरदिधियहारानग्नीवाविलम्बयन् ॥ ८८
सवर्णभ्य सवर्णास जायन्ते वै सजातय.।
अनिन्देषु विवाहेषु पुरा सन्तानवईना.॥८.
विमान्म दाभिषितो हि क्षत्रियाणा विगः स्त्रियाम् ।
अम्बठ. शूद्रा निपादो जास. पारशवोऽपि वा ॥2
वैग्याशूद्रयोस्तु राजन्याम्माहियोगी सुतौ स्मृती।
वेश्यात्तु करण शूद्रा विनाखेप विधिः स्मृत. ॥ ८२
.
.

·यान्नवल्का संहिता।
बाह्मण्यां क्षत्रियात् सूतो वैश्यावेदेहकस्थथा।
शुदायातस्तु चाण्डालः सर्वधर्मवहिष्कृतः ॥ ८३
क्षत्रिया मागधं वैश्याच्छूद्रात् क्षत्तारमेव तु ।
शूद्रादायोगवं वैश्या जनयामास वै सुतम् ॥ ६४
माहिष्येण करण्यान्तु रथकार: प्रजायते ।
पसलमन्तस्तु विज्ञेयाः प्रतिलोमानुनीममा २३
जात्युत्की युगे जेयः मप्तमे पञ्चमेऽपि वा।
ध्यत्यये कर्मणां साम्य पूर्ववचीत्तराधमम् ॥ ८६
धर्म मार्तं विवाहाम्नौ कुर्चीत प्रत्यहं गृहौ।
दायकालतेनापि श्रौतं वैतानिकाग्नि 20
गरीरचिन्तां निर्वत्ता कतगौचविधिर्दिजः।
प्रातःसन्ध्यासुपामीत दन्तधावनपूर्वकम् ॥८८
हुत्वाग्नीन् सूर्य देवत्वान् जपेन्मन्त्रान् समाहितः ।
वेदार्थीनधिगच्छेच्च शास्त्राणि विविधानि च ॥
रुपेयादौखरचैव योगक्षेमार्थ सिहये।
भ्रात्वा देवान् पितृ चैष तर्पयेदयेत्तथा ॥ १..
बेदाथर्ध्वपुराणानि मेतिहासानि शशितः ।
जपयज्ञप्रसिदार्थ विद्याचाध्यामिकौनपेत् ॥ १.१
पलिकमंखधाहोमखाध्यायातिथिमकियाः।
भूतपित्रमरबदमनुष्याणां महामखाः ॥ १०२
देवेभ्यथ इसादवाच्छेपाबूतवलिं हरेत् ।
पद्म भूमो प्रचाखालवायसेभ्यस्य निक्षिपेत् ॥ १.१
पवं पिटमनुषेभ्यो देयमप्यन्वई जलम् ।
स्वाध्यायमम्वहं कुाव पचेटवसाममे 11.0
२

·याजवरका संहिता। वानं सुवासिनोहरगर्मियातुरकन्यकाः । सम्भोग्यातिथिभृत्यांय दम्पोत्योः शेषभोजनम् ॥ १.५ भापोशानेनोपरिष्टादधस्तादत्रता सथा। पनग्नममृतश्चैव कार्यमा हिजम्मना ॥१॥ पतिथिलेम वर्षेभ्यो देयं गत्यानुपूर्वशः। पप्रणोद्योऽतियिं सायमपि वाग्भूरणोदकः ॥ १.. संस्कृत्य भिचवे भिक्षा दातम्या सम्रताय च । भोजयेचागतान् काले सरिखसम्बन्धियान्धवान्। १.८ महोतं वा महाजं वा योवियायोपकल्पयेत्। सक्रियान्वासनं खादु भोजनं सूतं वचः ॥ १.८ मतिसंवत्सरम्वाः म्रातकाचार्यपार्थिवाः । प्रियो विवाद्यय तथा यज प्रवृत्विजः पुनः ॥ ११० पध्वनोनोऽतिथिनेयः योवियो वेदपारगः । मान्यावती ग्राहस्थस्य ब्रह्मलीकामभौमतः । १११ परपाकरुचिर्नस्यादनिन्द्यामम्बणाहते। पाक्पाणिपादचापल्यं वर्जयेचातिभोजनम् । पतिथि शोत्रियं हप्तमासीमान्तममुव्रजेत् । पःशषं सहासीस शिष्टेरिष्टय वन्धुभिः ॥ ११२-११ उपास्य पथिमा सन्ध्यां हुत्वाग्नीस्ताप्नुपास्य च । भत्यः परिहतो भुना नातितोऽथ संविधत् ॥ ११४ माझे मूइत्त उत्थाय चिन्तयेदामनो हितम्। धर्ममार्थकामान् ने काले यथाशक्षिम झापयेत् ॥ ११५ विद्याक वयोवन्धुवित्तममन्या यथाक्रमम । पक्षः प्रभूतः दोऽपि वाईके मानमहति । ११५

·यानवका संहिता
सहभारिनृपमासम्लोरोमिवरचक्रिणाम्।
पन्या देयो न्टपस्ता मान्यः मातस्तु भूपतः ।
ख्याध्ययनदानानि वैश्यस्य पत्रियस्य च ।
प्रतियहोऽधिको विप्रे याजनाध्यापने तथा । ११७-१८
प्रधानं पिये कर्म प्रजानां परिपालनम्।
कुपोदतषिवाणिज्यं पाशुपाख्यं विशः मतम् । १
शूद्रस्य दिजशुश्रूषा सयाजीवन् पणिग्भवेत् ।
शिल्पा विविध वेदिजातिहिसमाचरन् ॥ १३
भाप्यारतिः शुचि, त्यमा याडक्रियारतः ।
नमस्कारण मम्मेष पञ्चयनान् न हापयेत् ॥ १२१
हिंसा सत्यमस्तेये शौचर्मािन्द्रयनिग्रहः ।
दाम दया दमः शान्तिः सर्वेयों धर्मसाधनम् ॥ १२२
पयोधर्यवाग्वेषयुताभिजनकर्मणाम् ।
पाचरेत् सदृशों हत्तिमजिद्भामगठां तथा ॥ १२३
वार्षिकाधिकामो यः स तु सोमं पिवेदिजः ।
प्रासोमिकोः क्रियाः पुप्यादयस्यावं वार्षिकं भव ॥१२४
प्रतिसंवत्सरं सोमः पशः प्रत्ययनन्तथा ।
कर्तव्याग्रयणेष्टियं चातुम्मास्यानि चैव हि।
एषामसम्भये कुर्यादिष्ठिं वैश्वानरी विजः।
नकल्प न कुर्वीत सति द्रव्येऽफलप्रदम् ॥ १२५-१५
पडालो जायने यन्नकरणाच्छूद्रभिक्षितात्।
यार्थ लब्धमददमासः काकोऽपि वा भवेत् ॥ १२७
कुशूलकुत्रीधान्यो वा वाहिकोऽसस्तनोऽपि वा।
जीवदापि शिलोचन यानेषां परः पर. ॥ १२८
.

·यावस्फा मंहिता।
*
न साध्यायविरोध्ययमीत न यतस्ततः ।
न विमहामनेन सम्सोपी च सदा भवेत् ॥ १२८
राजान्तवासियाज्येभ्यः सोदनिच्छन उधा।
दभिकपापणयकहत्तीय वर्जयेत् । १५०
समाम्बरधरो नौवेगश्मयुनः राषिः।
नभायादर्शनेऽनोयान कवासा न संस्थितः ।
न संशयं प्रपोत नाकस्मादप्रियं यदे।
नाहितं नानृतञ्चैव न स्तेनः स्यादवाईपिः ॥ १५१-५
दाचायणी प्रशसूत्री येणुमान् सकमण्डलुः ।
कुर्यात् प्रदक्षिणं देवमृगोविप्रयनस्पतीन् । १२२
न स मेहेवदीशायापम गोष्ठाम्नुभम्मसु ।
म प्रत्यर्काग्निगोमोममन्ध्याम्बुम्नीधिजन्मनः ॥ १२४
नेताकं न नग्नां स्त्री न च संस्पृष्टमेथुनाम् ।
म च मूषपुरीपं या नाशुची राहुतारकाः ॥ ११५
अयं मे या इत्येवं सर्वमन्त्रमुदारयन् ।
धर्ष त्वमारतो गच्छत् स्वप्यात् प्रत्यशिरा न च । १५
छोवनासकाकम्भूपरेतांस्यमु न निक्षिपेत् ।
पादी.प्रतापयेवाग्नी न चैनमभिक्षयेत् ॥ १३७
जलं पिवेपाञ्जलिना शयानं न प्रवोधयेत्।
ना: कोडेन धन बाधितर्वा न संविशेत् ॥ ११८
विरुई वर्जयेत् की प्रेतधूमं नदीतरम्।
केगभस्मतुपाझारकपालेय च संस्थितिम् ॥ १३८
नाथदीत धयन्ती गां नादारेण विशेत् क्वचित् ।
न रातः प्रतिग्यकोयालयस्योछास्ववर्तिनः ॥ १४.

·यामबल्कर संहिता।
१३
प्रतिपाहे सूनिचक्रिध्वजिवेश्यानराधिपाः ।
दुष्टा दशगुणं पूर्वात् पूदिते ययोत्तरम् ॥ १४१
पध्यायानामुपाकर्म धावण्यां श्रवणेन वा ।
इस्सनौषधिभाव वा पञ्चम्यां थावणस्य तु ॥ १४२
सौरमासस्य रोहिण्यामष्टकायामथापि वा।
जलान्ते छन्दसां कुर्यात्तदुत्मर्गविधि वहिः ॥ १४३
बाई प्रसवनध्यायः शिष्यर्खिग्गुरुवन्धुषु ।
उपाकर्मणि चोत्सर्ग स्वशाखाथोत्रिये मृते ।
सध्यागजिंतनिर्घातभूकम्पोल्कानिपातने ।
समाप्य वेदं युनिशमारण्यकमधीत्य च ॥ १४४-४५
पञ्चदश्यां चतुर्दश्यामष्टम्या राडुसूतो।
तूसन्धिषु भुला का यादिकं प्रतिग्टद्य च ॥ १४३
पणमडकनकुलमारिवाहिसुशिकः ।
कतान्तर यहोरात्र शक्रपाते सथोक्रये ॥ १४७
ग्स कोष्टु गईभोलकसामवाणानिखने।
पमेध्ययवशूद्रान्त्यश्मशानपतितान्तिके ॥ १४८
देशेऽशुचावात्मनि च विद्युत्तनितसंशवे ।
भुधार्द्रपाणिरम्भोऽन्तरईरानेऽतिमारूते ॥
१४१
पांशुवर्षे दिया दाह मधपानीहारभीतिए ।
धावतः पुसिगन्ध च शिष्टे व ग्रहमागते ॥ १५०
खरोष्टयानहस्त्यखनौवशेरिणरोहणे।
सप्तत्रिंशदनध्यायानेतास्तात्कालिकान् विदुः ॥
देवतिक्मातकाचार्यरान्नां छायाँ परस्त्रियाः ।
नाकामेदशाविस्मष्ठीवनीदर्शनादि च ॥ १५१-५२

·१४ याज्ञवल्कर संहिता। विप्रा हिचत्रियात्मानो माययाः कदाचन । प्रामृत्योः श्रियमाका कक्षिम्ममणि समेत् ॥ १५३ दूरादुछिष्टपिएम वपादाभांसि समुत्सृजत् । श्रुतिस्मृत्युदितं सम्यक् नित्यमाचारमाचरेत् ॥ १५४ गोब्राह्मणानलाबानि नोच्छिष्टानि पदा सभेत् । न निन्दाताड़ने कुर्यात् सुतं शिष्यच ताड़येत् ॥ १५५ कर्मणा मनसा वाचा यवाहन समाचरेत् । प्रखग्य लोकविशिष्ट धर्ममप्याचरेन तु ॥ १५६ मायपिषतिथिवाटजामिसम्बन्धिमातुलेः । हवालातराचार्यवैद्यसंथितवान्धवैः ॥ १५७ ऋत्विा पुरोहितापत्यभायादाससनामिमिः। विवादं वर्जियित्वात सोन् लोकान् जयेदग्रही। पश्चपिकाननुष्कृत्य न मायात् परवारिषु । मायावदोदेवखातगर्तप्रस्रवणेषु च ॥ १५८-५८ परशय्यासनोद्यानरहयानानि वर्जयेत् । प्रदत्तान्यग्निहोनस्य नाबमद्यादनापदि ॥ १६. कदर्यवद्दचौराणां क्लीवरगावतारिणाम् । वेणाभिशस्तवाई पिगणिकागणदीक्षिणाम् ॥ १६१ चिकित्सकातुरयलोमतविहिषाम् । रोगपतितन्त्रात्यदाम्भिकोच्छिष्टभोजिनाम् । १६२ प्रवीरास्वोस्वर्णकारस्नोजितग्रामयाजिनाम् । शस्त्रविक्रयिकम्मारतुवायमजीविनाम् ॥ १६॥ शंसराजरजकष्ठतप्रवधजीविनाम् ।. चेलधावसुराजौविसझोपपतिपेश्मनाम् ॥ १५४

·यानमका संहिता।
पिएनातिनोश्चैव तथा चाक्रिकवन्दिनाम् ।
एषामयं न भोक्तव्यं सोमविक्रयिणस्तथा ॥ १६५
पचित वृथामांसं केशकोटसमन्वितम् ।
एक पर्युषितोच्छिष्ट खस्पृष्ट परिक्षितम् ॥ १९६
उदयास्पृष्टसअष्टं पयायावश्च वर्जयेत्।
गोमातं शकुनोच्छिष्ट पदा स्पृष्टञ्च कामतः । १५७
शूदेषु दासगोपालकुलमित्राईसोरियः ।
भोज्यावानाधितोष ययात्मानं निवेदयेत् ।
पत्र पर्युषितं भोज्य स्नेहाक्तं चिरसंस्थितम् ।
पहा अपिगोधूमयवगीरसविक्रियाः । १६८-१८
सन्धियनिह शावत्सगोः पयः परिवर्जयेत् ।
पौर मेकश सोपमारण्यकमथाविकम् ॥ १७०
देवतार्थ हविः शिलोहितान् प्रयनांस्तथा।
अनुपातमांसानि विड़.जानि कषकानि च ॥ १७१
सध्यादपचिदात्यूहएकप्रत्युदरिडिभान् ।.
सारसैकगफान इंसान सबीच ग्रामवासिनः ॥ १०२
कोयटिप्सवचक्रावलाकावविकिरान् ।
व्यावसरसंयावपायसापूपमष्कुलौः। १०३
बालपिई सकाकोलं कुरवं रज्जुदालकम् ।
जालपादान् पञ्जरोटानतासांय मगदिजान् : १७४
चापांच रत्नपादांच सौनं याभूरमैव च।
मत्स्याय कामतो जग्धा सोपवासस्य वसेत् । १७५
पलाण्डु विड़,वराहाच छत्राकं पामकुकुटम् ।
खपन पचनश्चैव चम्चा चान्द्रायन चरेत् । १७५

·याभवल्का संहिता।
॥
भन्या: पञ्चनखा: सेधागोधाकच्छपशमकाः ।
शगय मत्म्येष्वपि हि सिंहतुण्डकरोहिताः । १७७
तथा पाठीनराजोयसशल्काय द्विजातिभिः ।
अतः शृणुत मांसस्य विधि भनांव ने ॥ १७८
प्राणात्यये तथाबाई प्रोचितं द्विजकाम्यया ।
देवान् पितॄन् ममभ्य वादन मांस न दोपभाक् ॥ १७८
वसेत् स नरके घोरे दिनानि पशुरोमभि ।
सम्मितानि दुराचारो यो हत्यविधिना पशून् ॥ १८०
सर्वान् कामानवाप्नोति वाजिमेधफलं तथा।
रहेऽपि निवसन् विप्रो मुनिमांमस्य वर्जनात् ॥ १८५
सौवर्णराजतानानाभूपात्रग्रहाश्मनाम् ।
शाकरज्जुमूनफलधाम्रोविदलचर्मनाम् ॥
पावाणां चमसानाश्च वारिणा शुद्धिरिप्यते ।
परूयुक्वसने हपाताण्युणेन वारिणा ॥ १८२-८१
स्फाशूर्पा जिनधान्याना मूषलोदूखलानसाम् ।
प्रोक्षणं संहतानाश्च वहनाच व वाससाम् ॥ १८४
सक्षन दारूशृङ्गास्था गोवालेः फन्नसम्भुवाम् ।
मार्जनं यत्नपात्राणां पाणिना यन्नकर्माणि ॥ १८५
सोपेरूदकगोमूवैः शुध्यत्याविककौशिकम् ।
सथीफलैरंशुपट्ट सारिष्टः कुतपन्तथा ॥ १८६
सगौरसर्वपः क्षीमं पुनःपाकामाहीमयम् ।
कारूहस्तः शुचि. पण्यं भैक्षं योपिग्मुखन्तथा ॥ १८७
भूशुदिर्मा नाहाहात् कालाबोक्रमणासथा।
सेकादुलेखनाने पाद्यहं मार्जनलेपनात् ॥ १८८

·१७
यानबल्कर संहिता।
गोधातेने तथा कोटमक्षिकाकेशदूषिते ।
सलिलं भस्ममुहारि प्रचप्सव्यं विशद्दये ॥ १८८
पुसीसकताम्राणां क्षाराम्बोदकवारिभिः ।
भस्मानिः कांस्यलौहाना शुद्धिः सावो द्रवस्य च ॥ १८.
अमेध्यातस्य मृत्तोयः शुदिर्गन्धायक यात्।
वाक्शस्तमम्बुनिर्णितमजातच सदा शुचि ॥ १८१
शचि गोटतिवत्तीयं प्रकृतिस्थं महोगतम्।
तथा मांस खचाण्डालक्रव्यादादिनिपातितम् ॥ १८२
रश्मिरग्नो रजम्छाया गौरखोवसुधानिलः ।
विभुषो मक्षिकास्पर्गे वत्सः प्रस्रवणे शुचिः ॥ १८३
मजाखं मुखतो मेध्यं न गौन नरजामलाः ।
पन्थानच विराध्यन्ति सोमसूर्यागमारुतः ॥ १८४
मुखजा विपुषो मेध्यास्तथाचमनविन्दवः ।
श्मश्व चास्यगतं दन्तसक्तं सुखा ततः शुचिः ॥ १८५
सात्वा पीत्वा ते सप्तै भुक्तो रथ्योपसर्पगे।
आघात पुनराचामेहासो विपरिधाय ॥ १८६
रण्याकर्दमतोयानि स्टान्यन्त्यखवायसैः ।
मारु पेनैव शुध्यन्ति पकष्टकचितानि च । १८७
तपतघासृजनध्या वानपान् वेदगुप्तये ।
मार्थ पिटदेयानां धर्मसंरचनाय च ॥ १८८
सर्वस्य प्रभवो विप्राः गुताध्ययनमासिनः ।
तेभ्यः क्रियापरायठास्तेभ्योऽप्यध्यात्मवित्तमाः १८e
न विधया केवनया तपसा वापि पाचता।
यत्र हत्तमिमे चोभे तहि यात्रं प्रकीर्तिमम् । २..
*

·मानवरका संहिता।
गोभूतिलहिरण्यादि पात्रे दातव्यमर्शितम्।
नापात्रे विदुपा किचिदात्मनः श्रेय इञ्चता ॥ २.१
विद्यातपोभ्यां वीनेन न तु ग्राः प्रतिग्रहः ।
एन् प्रदातारमधो नयत्यात्मानमेव च । २०२
दातव्यं प्रत्यहं पात्रे निमित्त विशेषतः।
याचितेनापि दातव्यं थहापूतच शक्तितः ॥ २०३
हमशृङ्गा शफै रोप्यैः सुशीला वस्त्रसंयुता।
सकांस्यपात्रा दातव्या चीरिणी गौः सदक्षिणा । २०४
दातास्या: स्वर्गमानोति वत्सराक्षामसम्मितान् ।
कपिला चेत्तारयति भूयशासप्तमं कुलम् ॥ २०५
सवत्सा रीमतुल्यानि युगान्युभयतोमुखीम् ।
दातास्याः स्वर्गमाप्नोति पूर्णन विधिना ददत् । २०६
यावहत्सस्य पादो दो मुख योनौ च दृश्यते ।
तावहीः पृथिवी ज्ञेया यावह न सुश्चति । २०७
यया कथञ्चिहत्त्वा गां धेनु वाधेनुमेय वा।
परोगामपरिक्लिष्टां दाता स्वर्गे महीयते । २०८
श्रान्तसंवाहनं रोगिपरिचया सुराचनम् ।
पादयीचं हिजोच्छिष्टमार्जनं गोमदानवत् ॥ २०८
भूदोपाखान्नमस्त्राभस्तिलसर्पिः प्रतिश्रयान्।
नैवेशिकं स्वर्ण धुयं दत्वा स्वर्गे महीयते । २१.
ग्रहधान्यामयोपानच्छत्तमात्यानुलेपनम् ।
यानं वृक्ष प्रियं शय्यां दत्त्वात्यन्तं सुखो भवेत् ॥ २११
सर्चटानमयं ब्रह्म प्रदानेभ्योऽधिकं यतः।
तद समवाप्नोति ब्रह्मलोकमवियुतम् ॥ २१२

·यानबल्का संहिता।
प्रतिग्रहसमर्थोऽपि नादत्ते यः प्रतिग्रहम।
येसोका दानशोलानां सतानाप्नोति पुष्कलान् ॥ २१२
कुयाः शाकं पयो मतस्या गन्धा. पुष्य दधि चितिः ।
मास शय्यासनं धानाः प्रत्याख्येय न वारि च ॥ २१४
अयाचिताहृतं ग्राधमपि दुष्कृतकर्मण ।
धन्यव कुलटायण्टपतितेभ्यस्तथा दिप ॥ २१५
देवातियच नसते गुरूभृत्यादिहत्तये ।
सर्वतः प्रतिग्रहोयादात्महत्तार्थमेव च । २१६
अमावस्याष्टका हदि कृष्णपक्षोऽयमदयम्।
दृश्य ब्राह्मणसम्पत्तिर्वियुवं सूर्यसक्रम ॥ २१७
ध्यतोपातो गजच्छाया ग्रहणं चन्द्रसूर्ययो ।
थाई मतिरुचिथैव यादकाला प्रकीर्तिता ॥ २१८
अग्रगा. सर्वेषु वेदेषु योबियो ब्रह्मविद्या ।
वेदार्यविज्ञासामा त्रिमधुस्विसुपर्णक. ॥ २१८
ऋत्विकस्वसीयजामाट्याज्यश्वशरमातुलाः।
टणाचिकेतदीहिदशिष्यसम्बन्धिवान्धवा ॥ २२.
कमिष्ठास्तपोनिष्ठा पञ्चाग्निवन्नाचारिण ।
पिसापराव वाणा याचसम्पद ॥ २२१
रोगो होनातिरित्तान. काण पौनर्भवस्तथा।
प्रयकोर्णी कुण्डगोली कुमखो श्यावदन्तक. । २२२
मृतकाध्यापक कोष कन्यादूयभिशस्तक ।
मित्रभुक पिशन. सोमविनयी च विनिन्दकः ॥ २२३
मारपिटगुरूप्यागो कुराशी हपन्नात्मज. ।
परपूर्वापति. स्तेन. कम्मंदुष्टाय निन्दिता ॥ २३४

·यानवरका संहिता।
निमन्वयीत पूर्वार्ताधणानात्मवाछुचिः ।
तथापि संयतर्भाव्यं मनोवाक्कायकर्मभिः ॥ २२५
अपराले समभ्यय स्वागतनागतांस्तु तान् ।
पवित्रपाणिराचान्तानासनेपूपवेशयेत् ॥ २२५
युग्मान देये यथाशक्ति पित्रेऽयुग्मांस्तथैव च ।
परिथिते शुचौ देश दचिणाप्रवने तथा ॥ २२७
हो देवे प्राक् चयः पिडा उदगेकैकमेव वा।
मातामहानामप्येवं तन्त्र वा वैश्वदेविकम् ॥ २२८
पाणिप्रचालनं दत्त्वा विष्टरार्थ कुशानपि ।
आवाहयेदनुज्ञातो विश्वेदेवा स इत्यूचा ॥ २२८
यवेरन्वयकीयाथ भाजने सपवित्रके।
शनीदेव्या पयः चिधा यवोऽसीति यवांस्तथा ॥ २३०
या दिव्या इति मन्त्रेण हस्ते प्वयं विनिक्षिपेत् ।
दत्त्वोदकं गन्धमाल्यं धूपं वासः सदीपकम् ॥ २३१
तथाच्छादनदानच करशौचार्थमम्य च ।
अपसव्यं ततः कृत्वा पितृणाममदक्षिणम् ।
द्विगुणांस्तु कुशान् दत्वा प्रशन्तस्ते त्यूचा पितॄन् ॥ २३२
अावाह्य तदनुजातो जपेदायान्तु नस्ततः ।
यवार्थास्तु तिलः कायाः कुर्यादादि पूर्ववत् ॥ २३३
दत्त्वार्यसंसवास्तपा पात्रे सत्वा विधानतः ।
पिलभ्यः स्थानमसौति न्युन पात्र करोत्यधः ॥ २३४
अग्नी करिष्यवादाय पृच्छत्य एतम तम् ।
कुरूप्वं त्वम्यनुज्ञातो हुत्वाग्नी पिटयन्नवत् ॥ २३५
--

·२२
यायएका संहिता।
यस्मिंस्त संसयाः पूर्वमय॑पाय नियगिताः ।
पिटपात्रं तदुत्ताने शला विमान् विमर्शयेत् ॥ २४८
प्रददिगामनुवय भुलीत पिटसेवितम्।
ब्रह्मचारो भवेत् सान्त रजनी प्राणः सह । २४८
एवं प्रदक्षिणं रूत्वा वृद्धो मान्दीमुखान् पितॄन् ।
यजेत दधिकर्कन्धूमियान् पिण्डान् यः क्रिया : २५०
एकोद्दिष्टं देवहीनमकार्य कपविधकम् ।
पाषाहनाम्नीकरणरहितं घ्पसव्ययत् ॥ २५१
उपतिष्ठतामित्वमय्यस्थाने विप्रविसर्जने।
अभिरम्यतामिसि वदेवूयुत ऽभिरताः स्म । ॥ २५२
गन्धोदकसितैर्युक्तं कुर्यात् पाषचतुष्टयम् ।
प्रया पिळपात्रपु.प्रेतपात्र प्रसेचयेत् ॥ २५२
ये सामाना इति हाभ्यां शेषं पूर्वपदाचरेत् ।
एतत्मपिण्ड्रोकरणमेकोदिष्टं स्त्रिया पपि ॥ २५४
पाक मपिडोकरणं यस्य संवत्मराशयेत् ।
तस्याप्यन सोदकुम्भं दद्यात् संवत्सरं हिजे ॥ २५५
मृतानि त कर्त्तव्यं प्रतिमासन्तु वत्सरम् ।
प्रतिसवत्सरचैव पाद्यमेकादशेऽइनि ॥ २५६
पिण्डांस्तु गोऽधिप्रेभ्यो दद्यादग्नी जलेऽपि वा।
प्रचिपेत् सत्सुः विप्रेयु हिजोच्छिष्टंनमार्जयेत् ॥ २५७
हविष्यानेन वै मामं पायसेन तु वत्सरम् ।
मात्रस्यहारिणकौरभशाकुनच्छागपार्वतैः ॥ २५८
ऐणरौरववाराहगाशैम्मां मैर्यथाक्रमम् ।
मासया हि टप्यन्ति दत्तरिह पितामहाः ॥ २५८

·यानवल्का सहिता।
पगामिय महाथल्क मधु मुन्यममेव च ।
लोहामिपं महाशाक मास वाणसस्य च ॥ २५०
यद्ददाति गयास्थय मर्चमानन्य मुच्यते ।
तर्पा यांत्रयोदश्यां मधासु च न संशय ॥ २२१
कन्या कन्यायेदिनय पशून् मुख्यान सुतानपि ।
द्यूत कृविच वानिज्य दिगफेकशफास्तथा ॥ २६२
प्रायवक्षखिन पुवान स्वर्णरम्य सकुम्यके।
प्रातिया सर्वकामानाप्रोति थाइद मदा ॥ २६३
प्रसिपत्प्रभृतिष्वेतान् वर्जयित्वा चतुर्दशीम् ।
शस्त्रेण तु हता ये वे तेभ्यस्तत्र प्रदीयते ॥ २६४
स्वर्ग धपत्यमोजय शौर्य क्षेत्र वल तथा ।
पुचान् येष्ठाच सौभाग्य समृधि सुस्यता तथा ॥ २६५
परोगित्व यशी बोतशोकतां परमां गतिम् । २६६
धन विद्या भिपक मिडि कुप्य गा पायजापिकम् ।
भग्वानायूय विधिवदय शाह सम्पयाति ॥ २६७
कृत्तिकादि भरण्यन्त स कामानाप्नुयादिमान् ।
पास्तिक यहधानय व्यपेतमदमत्सर । २१८
प्रोणयन्ति मनुष्याणां पितृन थाई न तर्पिता २६८
पायु प्रशां धन विद्यां स्वग मोष सुखानि च ।
प्रयच्छन्ति तथा राज्य प्रीता नृणा पितामहाः | २००
विनायक कवितमिहार्य विनियोपित।
गवानामाधिपत्ये च कटेण ब्रह्मणा तथा ॥ २१
देनोपएरोयम्हस्व लसानि निवोधत ।
खवगाहात्यय जन मुणाय पश्यति । २१२

·२४
यानवल्कर संहिता।
कापायवाससयव काव्यादांयाधिरोहति ।
भन्त्यजगईभैरुष्टः सहकत्रावतिष्ठते ।। २७५
वजन्तञ्च तथात्मानं मन्यतेऽनुगतं परः।
विमना विफलारम्भः संसीदत्यनिमित्ततः ॥ २७४
तेनोपसष्टी लभते न राज्य राजनन्दनः ।
कुमारी न च भरिमपत्यं न च गर्भिणी । २७५
प्राचार्यत्वं योवियय न शियोऽध्ययन तथा ।
यपिग्लार्म न चाप्रोति कपिञ्चैव रुपीवलः ॥ २७६
सपनं तस्य कर्तव्यं पूर्णेऽडि विधिपूर्वकम् ।
गौरसपंपकल्कन साज्य नोत्सादितस्य च ॥ २७७
सापधैः सर्वगन्धः प्रलिप्तशिरसस्तथा।
भद्रासनोपविष्टस्य स्वस्तिवाच्या विजाः शुभाः ॥२८८
अखस्थानादगजस्थानाहमोकात् सङ्गमाद्धदात् ।
मृत्तिको रोचनां गन्धान् गुग्गुलुच्चास् निक्षिपेत् ॥ २७४
या पाहता एकवणेयतुर्भिः कलईदात् ।
चर्मण्यानडुहे रक्त स्थाप्यं भद्रासनं तथा । २८.
सहस्राक्षं शतं धारमृपिभिः पावनं छतम् ।
तेन त्वामभिपिशामि पावमान्यः पुनन्तु मे ॥ २८१
गगने वरुणो राजा भगं सूर्यो वृहस्पतिः ।
भगमन्वय वायुश्च भगं सप्तर्षयो ददुः ॥ २८२
यत्ते केशेषु दीर्भाग्यं सौमन्ते यच्च मूई नि ।
ललाटे कर्णयोरक्ष्णोरापस्तदनन्तु सर्वदा ॥ २८३
सातस्य सायपं तेलं सुषेणोडुम्वरेण च ।
जुहुयान्मूई नि कुशान् सव्येन परिग्यश च ॥ २८४

·यानबल्कर सहिता।
मितव सम्मितयव तथा गालकटइट।
कुमान्डो राजपुत्र वन्त स्वाहासमन्वित ॥ २८५
नामभिर्वलिमन्य नमस्कारसमन्विते ।
दबायतुष्पधे शू कुशानास्तीयं सर्षत ॥ २८५
कताकतास्तण्डुलाय पललौदनमेव च ।
मत्स्यान यशास्तथैवामान् मासमतावदेव तु ॥ २५०
पुष्प चित्र सुगन्यच्च सुराच विविधामपि ।
मूलक पूरिकापुपासाययोण्डरक स्रजम् ॥ २८८
दधन पायसव गुडपिष्ट समोदकम ।
एतान् सर्वानुपावत्य भूमी कवा तत गिर :२८
विनायकस्य जननोमुपतिछे तत्ततोऽम्बिकाम् ।
दूवीसर्पपपुष्याणां दत्वाध्य पूर्णमसलिम् ॥ २८.
रूपं देहि यशो देहि भाग्य भगवति देहि मे।
पुषान् देहि धन देहि सव्वान् कामाच देहि मे ॥ २८१
मत शुक्लाम्बरधर शुक्लगन्धानुलेपन ।
माधणान् भोजयेद्यवादस्वयुग्म गुरोरपि ॥ २८२
एष विनायक पूज्य ग्रहाय व विधानस ।
कर्मणा फलमानोति थियमाप्रोल्यनुत्तमाम ॥ २८३
पादित्यस्य सदा पूजा तिसर्क स्थामिनम्तथा।
महागणपतेच व कुर्वन् मिहिमवा.यान २८४
• The Bombay text reads विविधामपि।
+ The last line of the couplet does not occur in the Borabay
Edl on
+Another read ngs भगं भवति ।
8

·२४
याज्ञवल्का संहिता।
कापायवाससव क्रव्यादांचाधिरोहति ।
पन्त्यजगईभैरुष्टः सहकवावतिहने । २७५
व्रजन्तञ्च तथात्मानं मन्यतेऽनुगतं परः।
विमना विफलारम्भः संसीदत्यनिमित्ततः ॥ २७४
मेनोपसृष्टौ लभते न राज्य राजनन्दनः।
कुमारी न च भरिमपत्यं न च गर्भिणी ॥ २७५
आचार्यत्वं थोत्रियय न शिष्योऽध्ययन तथा।
वणिग्वाभं न चाप्नोति कषिञ्चैव कपीवलः ॥ २७६
सपनं तस्य कर्तव्य पूर्णेऽडि विधिपूर्वकम् ।
गौरसपंपकल्केन सान्य नोत्सादितस्य च ॥ २७७
सीपधैः सर्वगन्धः प्रलिप्तशिरसस्तथा।
भद्रासनोपविष्टस्य स्वस्तिवाया हिजाः शुभाः ॥ २८८

·याजबल्का महिता।
गुडोदन यायमन्त्र हविष्य दोरषाहिकम।
दध्योदन हवियूर्ण मास चित्रानमेव च ॥ ३.४
दद्याद्ग्रहक्रमादतविजेभ्यो भोजन वुध ।
शक्तितो वा यथालाभ सत्त्य विधिपूर्वकम् ॥ ३०५
धेनु शाइस्तथानडान हेमवासो हयस्त या।।
का गौरायस छाग एता वै दक्षिणा क्रमात् ॥ ६.६
यथ यस्य यदा दु स्थ स त यत्नेन पूजये।
ब्रह्मणेपा वरो दत्त पूजिता पूजयिथथ ॥ ३०७
ग्रहाधौना नरेन्द्राणामुच्छाया पतनानि च ।
भावाभावी च जगतस्तस्मात् पूज्यतमा ग्रहा ॥ ३.८
महोल्साह स्थूललय लमजो हम्लेषक ।
विनोत सत्वसम्पन्न कुलीन सत्यवाक् शुचि ॥३०८
अदीर्घसूत्रो स्मृतिमानतुद्रोऽपरूपस्तथा ।
धार्मिकोऽव्यसनचैव प्रान्त शूरो रहस्यवित् ३१०
खरन्धगोप्सान्वीक्षिक्या दण्डनीत्या तथैव च ।
विनोतस्त्वथ वार्ताया वय्याश्चैव नराधिप ॥ ३११
समन्त्रिण प्रकुर्वीत प्रज्ञान् मौना स्थिरान् शुचीन्।
तेसाई चिन्तयेद्राज्य विप्रणाय तर सयम् ॥ ३१२
क्रमात् for
क्रमात्
•re Bombay text is दध्योदन एतावच वसरामिप चित्रकम।
Another read ng 13
तथा
and
for
स्मृता
In some tex s the follow ng slaka occurs
प्रहपामिदमाशिष्य कुर्यात् सवत्मरादपि ।
आरोग्यवम सपनो जोवेश भरद गप्तम् ।

·याजबल्का मंहिता।
भौकामः शान्तिकामी वा ग्रहयज समाचरेत् ।
दृष्टयायुःपुष्टिकामो वा तथैवाभिचरन्नरोन् ॥ २८५
सूर्यः सोमो महीपुत्रः सोमपुत्रो बहस्पतिः ।
शुक्रः शनैयरो राहुः केतुश्चेति ग्रहाः स्मृताः ॥ २८६
ताम कात् स्फटिकाद्रक्त चन्दनात् स्वर्णकादुभी।
रजतादयमः मीमात् कास्य । कार्या ग्रहाः क्रमासु ॥ २८७
ब्रया पटे तख्या गन्धर्मण्डलकऽथवा ।
यथाव में प्रदेयानि वास मियासुमानि च ॥ २८८
गन्धाय वलययैव धूपो देयय गुग्गुलुः ।
कर्तव्या मन्त्रवन्तश चरव: प्रतिदैवतम् ॥ २८८
प्रावष्णेन इमं देवा अग्निमूडी दिवः ककुत् ।
उवुध्यस्वेति च ऋचो यथामवर प्रकीर्तिताः ॥:००
वृहस्पते प्रत्यदर्यास्तथैवान्नात् परिसुतः ।
गनो देवोस्तथाकाण्डात् केतु धाखग्निमाः क्रमात ॥३०१
अर्क: पलाशः खदिरस्त्वपामार्गोऽथ पिप्पन्नः ।
उदुम्बरः शमी दूर्वा कुशाश्च समिधः क्रमात् ॥ ३०२
एकेकस्याष्टशतमाविशतिरेव वा।
होतण्या मधुसर्भिां दधा धीरेण वा युता ॥ २०३
• Another reading 15 -
माकराङ्गारकी रत्तो भलो शक्र निभाकरी।
मोमपुवोगुरुसेव तायुभी पौतकोस्मृती।
कृर्षगर्नयर विद्याद राषु केतुं तथैयच ।
+ The Bombay edition reads थपि।
: The Bombay reading i» संयुता।

·२७
याज्ञवल्का सहिता।
गुडोदन पायमच हविष्य धोरणाठिकम ।
दध्योदन हविथूर्ण माम चित्रानमेव च ॥ १०४
दद्यादग्रहानमादेतद्दिजेभ्यो भोजनं वुध ।
तितो वा यथालाभ महात्य विधिपूर्वकम् ॥ ३०५
धेनु शहस्तथानडान् हेमवासो हयस्तया ।
कणा गौरायस छाग एता वै दक्षिणा क्रमात् । ६०५
यथ यस्य यदा दुस्थ स त यो न पूजयेत् ।
ब्राह्मणेषा परो दत्त पूजिता पूजयिष्यथ ॥ ३०७
ग्रहाधौना नरेन्द्रापासुच्छ्राया पतनानि च ।
भावाभावी च जगतस्तस्मात् पूज्यतमा ग्रहाः ॥ ३०८
महोत्साह स्थूललक्ष्य कृतजो हादसेवक ।
विनीत सत्त्वसम्पव' कुलीन सत्यवाक् शचि ॥ ३०८
अदीर्घसूत्रो स्मृतिमानमुद्रोऽपरूपस्तथा ।
धार्मिीकोऽव्यसनचैव प्रात्त शूरो रहस्यवित् ३१.
खरन्धगोप्तान्वीचिक्या दण्डनीत्या तथैव च ।
विनोतस्त्वय वा या वय्याञ्चैव नराधिप ॥ ३११
सान्विण प्रकुर्वीत प्रज्ञान् मौला स्थिरान् शचीन् ।
तेसाई चिन्तयेद्राज्य विप्रणाय तत स्वयम् ॥ ३१२
and
स्मृता
for
• The Bombay text s दध्योदन एतायच कसरामिप चित्रकम् ।
+ Another read ng 15 mar for
तथा
क्रमात् ।
In some texts the follow ng sloka occurs
प्रहपामिदमाशिथ्य कुयात् सवत्मरादपि ।
प्रारोग्यपल सपनो जोवेच शरद गप्तम् ।

·२८
याज्ञवल्का संहिता।
पुरोहितच कुष्योंत देव समुदितोदितम् ।
दण्डनीत्याथ कुशलमयाङ्गिरसे तथा ॥ ३१३
यौतस्मातक्रियाहेतोर्पणयात्विजस्तथा ।
यशव प्रकुर्तीत विधिवद्भरिदक्षिणान् ॥ ३१४
भोगांय दद्याद्विप्रेभ्यो वसूनि विविधानि च ।
अक्षयोऽयं निधी रानां यदि पूपपादितम् ॥ २१५
अस्कनमव्यथञ्चैव प्रायश्चित्तरदूपितम् ।
अग्ने सकाशाहिमाग्नी इतं येष्ठमिहोच्यते ॥ १६
धम्णालयमोहता लब्ध यत्नेन पालये।
पालितं वईयत्रीत्या हद्द पानेषु निक्षिपेत् ॥ ३१७
दधामि निबन्ध या तत्वा सत्यञ्च कारयेत् ।
अागामिभन्पतिपरिज्ञानाय पार्थिवः ॥२१८
पटे या ताम्रपट्टे वा स्वमुद्रीपरिचिह्नितम् ।
अभिलेख्यात्मनो पंथानामानञ्च महीपतिः ॥ ३१८
प्रतिग्रहपरोमा दानाच्छेदोपवर्णनम्।
स्वहस्तकालसम्पन्न गासनं कारयेत् स्थिरम् ॥ ३२.
रम्य पशव्यमाजोव्यं जाङ्गलं ट्रेशमावसेत् ।
रणव
सत्र दुर्गाणि कुर्योत अ गुप्तये । ३२१
तव तव च निणार
प्रकुयादायकमान्तव्ययकम्मसु घोद्यतान् ॥ १२२
* Ilie Bombay reading is with the variation ayurea
अशलान् शचीन् ।
लिन।
+ the Bombay ten अनब्धमोहेहमण ।

·4
.
यानबल्ला संहिता।
नातः परतरो धर्मो नृपाणां यदुपार्जितम् ।
विप्रेभ्यो दीयते व्यं प्रजाभ्यशाभयं तथा (सदा) ३२३
य प्रान्वेषु युध्यन्ते भूम्यर्थमपरामुखाः।
अकूटरायुधैान्ति ते स्वर्ग योगिनो यथा ॥ ३२४
पदानि कततुल्यानि अग्ने प्वविनिवर्तिनाम् ।
राजा सुकृतमादत्तेहताना विपलायिनाम् ॥ ३२५
तवाहंवादिनं लीवं नितिं परसङ्गतम् ।
न इन्याहिनिहत्तच्च युद्धपक्षणकादिकम् ॥ ३२६
शतरक्षः समुत्थाय पश्ये दायव्ययो स्वयम् ।
व्यवहारास्ततो दृष्ट्वा नाला भुनीत कामत: ॥ ३२७
हिरण व्यायतानी भाण्डागार निश्चिमेना।
पश्येचारास्ततो दूतान् प्रेरयेन्मन्त्रिर्मयुतः (मगतः) । १२८
ततः स्वरविहारो स्यान्मन्त्रभिब्वा समागतः ।
वलाना दर्शनं कृत्वा सेनान्या सह चिन्तयेत् २२८
सन्ध्यामुपास्य शृणयाचाराणां गूढभापितम् ।
गौतमृत्यैश भुजौत पठेत् स्वाध्यायमेव च ॥ ३३०
संवियेत् तुर्यघोषेण प्रतिवुध्येत्तथैव च ।
भास्त्राणि चिन्लयेहुदा सर्वकर्तव्यतास्तथा ॥ १३१
प्रेषयेन ततथारान् स्वेषु चान्येषु मादरम् ।
ऋविकपुरोहिताचार्य राशोभिरभिनन्दितः ॥ ३३२
दृष्टा ज्योतिर्विदो वैद्यान् दद्याहाः काञ्चनं महोम् ।
नैवेशिकानि च तथा यात्रियाणां ग्रहान्ति च । ३३३
- 1he Bombay reading ७ यदवणार्जिसम ।
+ The Bombay Text reads -न्यासेत्ता

·याज्ञवल्का संहिता।
ब्राह्मणेषु क्षमी निग्ध प्वजियः क्रोधनोऽरिषु ।
स्थाद्राजा भृत्ववच प्रजासु च यथा पिता ॥ ३३४
मुख्य पडभागमादत्ते चायेन परिपालयन् ।
सर्वदानाधिकं यस्मात् प्रजानां परिपालनम् ॥ ३३५
चाटतस्करदुर्वृत्तमहासाइसिकादिभिः ।
पोयमानाः प्रजा रक्षेत कायस्थय विशेषतः ॥ ३३६
अरक्ष्यमाख्याः कुर्वन्ति यत् किञ्चित् किक्लियं प्रजाः ।
तम्माञ्च टपतेरई यस्माद्ग्रहात्यसौ करान् ॥ ३३७
ये राष्ट्राधिकृतास्तेषां चारीत्या विचेष्टितम् ।
साधुन् सम्पालयेद्राजा विपरीतास्तु धातयेत् ॥ ३३८
उत्कोचजीविनो द्रव्यहीनान् कृत्वा विवासयेत् ।
सम्मानदानसत्कारी थोत्रियान् वासयेत् सदा ॥ ३२८
अन्यायेन नृपो राष्ट्रात् स्वकोपं योऽभियवेत् ।
सीऽचिराहगतथीको नाशमति सवान्धवः ॥ ३४० -
प्रजापोडनसन्तायसमुद्भूतो हुताशनः ।
राजः कून थियं प्राणान् नादग्धा विनिवर्तते ॥ ३४१
य एव धम्मो नृपतेः स्वराष्ट्रपरिपालने ।
समेव सत्समाप्नोति परराष्ट्रं यशं नयन् ॥ ३४२
यस्मिन देश य याचारी शवहारः कुलस्थितिः ।
तथैव परिपान्योऽसौ यदा वयमुपागतः ॥ ३४३
मन्त्रमनं यतो राज्यमतो मन्य सुरक्षितम् ।
कुर्यादययान्येन पिटुः कर्मशामाफलोदयात, ॥ ३४४
• The Bombay Test reads -सदानमान सत्कारा।
+me Bombay Text reads यथाम्य ।

·यानयरकर मंहिता।
परिमित्रमुदासोनोऽनन्तरस्तत्पर पर ।
झमयो मण्डन चित्त्य सामादिभिरुपझमे ॥ ३४५
उपाया साम दानश्च भदो दण्डस्त येव च ।
सम्यक् प्रयुप्ता' सिध्येयुइण्डस्वगतिकागति । २४६
सन्धिश्च विग्रह यानमासन सयय तथा।
धौभाय गुणाने तान् यथावत् परिकल्पयेत ॥ ३४७
यदा शस्यगुणोपेत परराष्ट्र तदा वति ।
परय हीन भारसा च दृष्टवाहनपूरुष ॥ ३४८
दैवे पुरुषकार च कर्ममिति यवस्थिता।
तत्र देवमभिव्यक्त पौरुष पोर्बदैहिकम् ॥ ३४८
केचि धात, स्वभावाच कालात पुरुषकारत ।
मयोगे केचिदिच्छन्ति फल कुशलवूडय ॥ ३५०
यया य केन चक्रेण न रथस्य गतिर्भवेत् ।
पव पुरुपकारेण विना देव न सिध्यति ॥ ३५१
हिरण्यभूमिलामेभ्यो मित्रलब्धिर्वरा यत ।
पतो यतेत तत्प्राप्ती रक्षेर सत्य समाहित ॥ ३५२
खाम्यमात्यौ अनी दुर्ग कोपो दपाडस्तथैव च ।
मिवावता मतयो राज्य सप्ताङ्गमुच्यते ॥ ३५३
तदवाप्य टपो दण्ड दुवृत्तेषु निपातयेत ।
धर्मो हि दण्डरुपण ब्रह्मया निर्मित पुरा ३५४
# The following as the Bombay read ng
केचित् दैवात्ऽटात् केचित केचित् पुरुष कारत ।
सिध्यन्त्यर्था मनुष्याणा तेषा योनिस्तु पौरूपम् ।

·.
यानबल्कर संहिता।
स नेतुं न्यायतोऽशक्यो लुधेनाकृतदिना ।
सत्यसन्धन शुचिना मुसहायन धीमता ॥ ३५५
यथाशास्त्र प्रयुक्तः सन् सदेवासुरमानुषम् ।
जगदानन्दयेत् सर्वमन्यथा तु प्रकोपयेत् ॥ ३५६
अधर्मदण्डनं स्वर्गकोर्तिलोकषिनाशनम् ।
सम्यक् च दण्डनं राज्ञः स्वर्गकीर्तिजयावहम् ॥ ३५७
अपि भ्राता सुतोऽर्यो वा शशुरो मातुलोऽपि वा।
नादण्ड्यो नाम रानोऽस्ति धमापिचलितः स्वकात् ॥ ३५८
यो दण्ड्यान् दण्डयेद्राना सम्यग् वध्यांच घातयेत् ।
इष्ट' स्यात् क्रतुभिस्तन सहस्रशतदक्षिणः ॥ ३५८७
इति सञ्चिन्त्य नृपति तुतुल्यफलं पृथक् ।
व्यपहारान् स्वयं पश्येत् सभ्यः परिवृतोऽन्वहम् ॥ २६.
फुलानि जातोः गोय गणान् जनपदांस्तथा।
स्वधर्मचलिसान् राजा विणीय स्थापयेत् पथि ॥ २६१
जालसूर्यमरीचिस्य वसरणरजःस्मृतम् ।
तेऽष्टो लिक्षात तास्तिस्रो राजसर्पप उशते । ३६२
गौरस्तु ते वयः पट् ते यतो मध्यस्तु ते पयः ।
कृष्णलः पञ्च ते मापस्ते सुवर्णस्तु पोड़श ॥ २६३
पलं सुवर्णायत्वारः पञ्च वापि प्रकीर्तितम् ।
हे कृष्णले रौप्यमाशो धरणं पोड़शय है । ३६४
यतमानंतु दशभिईरणैः पलमेय च ।
निष्कः सुवर्यायवारः कार्षिकस्तानिका पणः ॥ ३६५
• The Bornbay Text reads - समाप्तपरचियः ।

·याभरका संहिता। साशीतिः पयसाहनी दण्ड उत्तमसाइसः । सदई मध्यमः प्रोक्तस्तदईमधमः स्मृतः ॥ ३६६ धिग्दण्डस्वय वाग्दण्डो धनदण्हो वधस्तथा । योज्या व्यस्ताः समस्ता या अपराभवशादिमे । ३४० भावापराधं देश कालं बलमथापि धा। पयः कर्म च वित्तञ्च दण्ड दण्डोषु पातयेत् ॥ ३६८ इति यान्नवल्कोये धर्मशास्त्र प्राचारो। नाम प्रथमोऽध्यायः ॥१॥ घितीयोऽध्यायः । व्यवहारान् नृपः पश्येद्विवनिर्वाह्मण्यैः सह । धर्मशासानुसारेण क्रोधनोभविवनि सः ॥ १ युताध्ययनसम्पया धर्मज्ञाः सत्यवादिनः । राजा समासदः कार्यो रियो गिने च ये समाः ।। अपश्यता कार्यवशाय हारान् नृपेण तु । सभ्यैः सह नियोक्तव्यो बानणः सब धम्मपित् ॥ १ रागालोभायाद्वापि स्मृत्यपेतादिकारिणः । सभ्याः पृथक्पृथगंदण्ड्या विवादाहिगुषं दमम् ॥ ४ स्मृत्याचारव्यापेतेन मार्गेणाधर्पितः परैः। पावेदयति चेदाने व्यवहारपदं हि तत!

·यानवस्कर संहिता
'प्रागमेन विशुधन भोगः याति प्रमाणताम् ।
पविशुधागमो भोगः प्रामा नैव गच्छति ॥ ३.
न्टपोणाधिकृताः पूगाः येणयोऽथ कुलानि च ।
पूर्व पूर्व गुरू नेयं व्यवहारविधी नृणाम् ॥ ३१
मलोपाधिधिनिर्वृत्तान् व्यवहारान् निवर्तयेत्।
स्त्रीनशमन्तरागारबहिःशव कतांस्तथा ॥ ३२
मत्तोमत्तात्तव्यसनिवालभीतादियोजितः ।
प्रमबदसतयैव व्यवहारो न मिष्यति ॥ ३३
प्रनाधिगतं देयं नृपेण धनिने धनम्।
विभावयेन देखिस्तत्ममं दण्डमहति ॥ ३४
राजा लधा निधि दद्याहिजेभ्योऽर्थ हिजः पुनः।
विद्वानशेपमादद्यात् स सर्वस्य प्रभुयंतः ॥ ३५
इतरेण निधी लब्ध राजा पष्ठांशमाहरेत् ।
अनिवेदितविजातो दाप्यस्त दण्डमेव च ॥ ३६
देयं चौरहतं द्रव्यं राजा जानपदाय तु ।
पददधि समाप्नोति किल्विषं यस्य तस्य सत् ॥ ३७
इत्यमाधारणव्यवहार मायका प्रकरणम् ।
प्रशोतिभागो वृदिः स्याग्मासि मासि सबन्धके ।
धर्णक्रमाच्छतं हिस्तियतुःपञ्चकमन्यथा ॥ ३८
कान्तारगास्सु दशक सामुद्रा विंशकं शतम्।
दार्खा स्वक्षतां हदि सबै सर्वासु जातिषु । ३८
सन्ततिस्तु पशस्त्रीणां रसस्याष्टगुणा परा।
यस्तधान्यहिरवान्या चतुस्विहिगुणा: साताः ॥ ४.
• Ilus slota does not occur in the Bombay Edition

·यानयका सहिता।
प्रपत्र साधयमधन वायो नृपतिर्भवेत् ।
साध्यमानो नृपं गछन् दण्ड्यो दाम्यय सहनम् ॥ ४१
आहोतानुक्रमादाप्यो धनिनामधर्णिक ।
दत्वा तु ब्राह्मणायव नृपतेस्तदनन्तरम् ॥ ४२
रानाधर्णिको दाम्य साधिताशकं मतम् ।
पञ्चकच गत दाम्य प्राप्तार्थो घुत्तमर्णिक ॥ ४३
होनजाति परिधीयममार्थ कर्म कारयेत् ।
माधयन्तु परिघोष गनाप्यो यथोदयम् ॥ ४६
दीयमानं न यहाति प्रयुक्त य स्खक धनम् ।
मध्यस्थस्थापितं तत् स्याईते म सत' परम् । ४५
अविभक्त कुटुम्बाथै यदृषच क्वात भवेत् ।
दय स्तहथिन प्रेते भोपिते या कुटुम्पिनि ४
नयोपित् पसिपुवाभ्या न पुरण तं पिता।
दद्याहते कुटुम्यान पति बोलतं मया ॥ ४७
मुराकाम सात दशकापगिष्टकम्।
यादान तथैवेध पुखो ददाव पेटकम् ॥ ४८
गोपमोडिकलूपरजकष्याधयोषिताम् ।
प्रा दद्यात् पतिस्तपा यमाहात्तिस्तदायया : ४८
प्रतिपय विया देय पत्या वा सह यत् कतम् ।
स्वयं कत वा यह मान्यत् वी दासमहति ।.
पितरि प्रोपित प्रेते व्यसनामितेऽथवा ।
पुवपोषक देये निलये साचिमावितम् । ५१
पाक्थपार पट दाप्यो योपिदमारस्तथैव च।
पुवोऽनन्यायितद्रव्य पुत्रहोमस्य सपधिमः । १२

·याज्ञवल्का मंहिता।
भ्रातणामथ दम्पत्योः पितुः पुत्रस्य चैव हि।
प्रातिभाव्यमणं साथमविभक् न त स्मृतम् ॥ ५३
दर्शने प्रत्यये दाने प्रातिभाव्यं विधीयते ।
पाये तु धितथे दाप्यावितरस्य सुता अपि ॥ ५४
दर्शनप्रतिभूर्यन मृतः प्रात्ययिकोऽपि वा।
न तत्पुवा ऋणं दद्यु हा नाय ये स्थिताः । ५५
घहवः स्युर्यदि स्वांगर्दा : प्रतिभुवो धनम् ।
एकच्छायाथितेष्वेषु धनिकस्य यथारचि ॥ ५६
प्रतिभूपितो यत्र प्रकाशं धनिने धनम् ।
दिगुण' प्रतिदातव्यमणिकेस्तस्य तद्भवेत, ॥ ५७
सन्ततिः स्त्रीपशष्वेव धान्यं त्रिगुणमेव च ।
धावं चतुर्गुणं प्रोक्तं रसथाष्टगुणस्तथा ॥ ५८
पाधिः प्रणश्येदिगुणे धने यदि न मोक्ष्यते ।
काले कालकतो नश्येत् फलभोग्योन नश्यति ॥ ५८
गोप्याधिभोगे नो दिः सोपकारऽध हापिते ।
नष्टो देयो विनष्टश्च दैवराजक्ताहत ॥६०
प्राधः स्त्रीकरणात सिद्धी रक्ष्यमानोऽप्यसारताम् ।
यातवेदग्य प्राधेयो धनभाग्वा धनी भवेत् ॥ ६१
चरित्रबन्धककृत सद्या दापयेइनम् ।
सत्यसारततं द्रव्यं हिगुण प्रतिदापयेत । २
उपस्थितस्य मोक्तव्य प्राधिःस्तेनोऽन्यथा भवेत।
प्रयोजकेऽसति धनं कुले न्यस्याऽधिमानुयात. ॥ ६३
तत कालकतमुल्यो वा तत्र तिठे दधिकः।
विना धारणकाधापि विकोणीत ससाधिकम् ॥ ६४

·३८
याजबल्का महिता।
यदा तु द्विगुणोभूतमृणमाधौ तदा खलु ।
मोय प्राधिस्तदुत पग्ने प्रविष्टे हिगुएं धने ॥ ६५
इति ऋणादानप्रकरणम् ।
पासनस्थमनास्थाय इस्तेऽन्यस्य यदर्पितम् ।
ट्रय सदीपनिधिक प्रतिदेयं तथैय तत ॥ ५६
न दापोऽपरत तत्तु राजषिकतस्करः।
भ्रपञ्च मागितऽदत्ते दापो दण्डव तत्समम् । ५७
प्राजीयन् स्वेच्छया दण्डो दाप्यस्तच्चापि सोदयम् ।
याचितां वाइितन्यासनिक्षेपादिप्वयं विधिः ॥ ६८
इति निक्षापादिप्रकरणम्।
तपस्विनो दानशीला. कुलोनाः सत्यवादिनः ।
धर्मप्रधाना नवः पुत्रवन्तो धनान्यिता:१८
नायरा. साधियो नेया, यौतस्मातक्रियारताः ।
यवाजाति यथावणं सधै सध्यपु या स्मृताः ॥ ७.
योपियास्तापमा हहा ये च प्रजितादयः ।
प्रमाधिणस्त वचनामात्र हैतोरदात। ७१
स्तौधरयालमितवमत्तोमत्ताभिस्सका।
रडापतारिपापण्डिकूटहिक नेन्दियाः । ७२
पतितार्थसम्माधिसहायरिपुतस्कराः।
सासो दृष्टदोपप नितमस्य सारिका १
एभयानुमतः गावी भवत्येकोऽपि धम्नवित्।
सर्वः साची समहणे पौर्य पारुष्य मासे । ०४
· Ibu Joks does not ou un bs Bombay Edition.

·यानवका महिता।
साशिषः यावयेहादिप्रतिवादिसमीपगान् ।
ये पापकती लोका महापातकिनां तथा ॥ ५ .
पनिदानाच ये लोका ये घ स्त्रीवालघातिनाम्।
स तान् सर्वान् समाप्रोति यः साक्ष्यमन्तं वदेत,
सुकतं यत्वया किञ्चिजन्मान्तरणतः कृतम्।
सस, मयं तस्य नानीहि यं परानयसे भूपा । ७०
पमुवन् हि नरः साध्यमणं स दरवन्धकम् ।
राधा सर्व प्रदाप्यः स्यात. पट्चत्वारिंशत्तमेऽहनि ॥ ७८
न ददाति हि यः साक्ष्य जानवपि नराधमः।
स कूटसाक्षिणां पापस्तुल्यो दहेन चैव हि ॥ ७४
इंध वाहनां पचन समेषु गुणिनान्तथा ।
गुणिधे त पचनं ग्राधं ये गुणवत्तमाःn.
यस्योचुः साषिणः सत्या प्रतिमां स नयी भयेत ।
पन्ययावादिनो यस्य ध्रुव सस्य पराजयः । ८१
छतोऽपि साक्षिभिः साये यधन्ये गुणवत्तमाः।
हिगुणा वान्यथा यूयः फटाः स्युः पूर्वमाक्षिणः ॥८२
ध्या प्रथग्दण्डनीयाः कूटष्टात्साक्षिणस्तथा ।
विवादाहिगुपं दणंच विवास्यो बामणः भृतः ॥ ८३
यः साक्ष्य यावितोऽन्येभ्यो निलुते तत्तमोहतः ।
स दाप्योऽष्टगुण दण्डं ब्राह्मणन्तु विवासयेत ८४
धर्णिनान्तु वधो यत्र तत्र साक्ष्यतं वदेत् ।
तत्पावनाय निर्बाप्ययम सारखतो दिनः । ८५
इसि सादिप्रकरणम्।

·१
.
माजबल्का संहिता।
ख: कथिों निभातः सरुया तु परस्परम् ।
लेख्य साचिमत् कार्य तम्मिन् धनिकपूर्व कम् ॥ ८६
समामामतवाह मजातिखगोत्रकैः ।
सबमचारिफालीयपिटनामादिचिद्वितम् ॥ ८७
समाऽर्थे ऋणी नाम खहस्तेन निवेशयेत् ।
मतं मेऽसयापुवस्य यदनोपरिलिखितम् ॥ ८८
साक्षिणय स्वहसोन पिढनामकर्बकम् ।
भनाइममूकः माक्षी लियेयुरिति ते समाः ॥ ८८
उभयाभ्यर्थितनैतशया धमुपासूनुना।
लिखितं यमुकेनेति लेखकोऽन्ते ततो लिसेत् ॥ ८०
विनापि सासिभिलेख्य सहस्तलिखितन्तु यत् ।
तत् प्रमाणं स्मृतं लेस्य यद्योपाधिशासाहते । ८१
ऋणं सेख्यततं देयं पुरूपैरिसभिरय तु।
प्राधिस्तु भुज्यते तावदयायत्तन्न प्रदीयते ॥ ८२
देशान्तरस्थ दुलेंस्थे नष्टोमष्टे मृत तथा ।
भिमे दग्धोऽथवा चिन्ने लेग्यमन्यत्तु कारयेत् ॥ ३३
मन्दिग्धलेख्येशदिः म्यात् स्वहस्तलिहितादिभिः ।
युक्तिप्राप्तिक्रियादिङ्गसम्बन्धागमछेतुभिः ॥ ८४
सैखास्य पृष्ठ ऽभिलिखेहत्वा धनं गी।
धनी चोपगत दद्यात् स्नहरतपरिचिह्नितम् ॥ ८५
दत्तर्ण पाठयेले खां शुद्दा दान्यतु कारयेत् ।
साचिमच भवेद्यहा तदातव्य मसाधिकम् । ८६
इति लेखामकरणम्।

·४२
याजवरकर संहिता
तुलाग्नापोवियं कोपो दिव्यानोह विशुइये।
महाभियोगप्वेतामि.गीपकस्यमियोतरि।२७
रूच्या वान्यतरः कर्यादितरो वर्तयेकिरः ।
विनापि शीर्षकात्यानृपद्रोहेऽथ पातके ॥ se
मचेल सानमाइय सूर्योदय उपोपितम् ।
कारयेत् मर्वदिव्यानि पवाह्मणसविधौ ॥ ८८
तुला म्सोवासहशान्धपङ्गबाह्मणरोगिणाम् ।
अग्निजलं वा शूद्रस्य यवाः सप्त विपस्य च ॥१००
नामहस्राबरेत् फालं न विपं न तुलां तथा ।
नृपार्थेष्वभियोगे च बहेयुः शुचयः सदा ॥ १०१
तुलाधारणविवद्भिरभियुक्तस्तुलाथितः ।
प्रतिमानसमोभूतो रेखाः हात्वावतारितः ॥ १०२
त्वं तुले सत्यधामासि पुरा देवैर्विनिम्मिता।
तत् मत्यं वद कल्याणि संशयामां विमोचय ॥१०३
यद्यस्मि पापक्कन्मातस्ततो मां त्वमधीनय ।
शुइचेहमयोई मां तुलामित्यभिमन्वयेत् ॥ १०४
करो विमदितव्रोहोर्लक्षयित्वा ततो न्यसेत् ।
मतचाश्वस्थ पवाणि तावत्सूण वेष्टयेत. ॥ १.५
तमम्मे सर्वभूतानामन्तयरसि पावक ।
साधिवत पुण्यपापेभ्यो ब्रूहि सत्यं कवे मम ॥ १.६
तस्येत्युत्तावतो लोई पञ्चाशत्पलिकं समम् ।
अग्निवर्ण न्यसेत पिण्डं हस्तयोरुभयोरपि ॥ १०६
म तमादाय सप्तव मण्डलानि शनैव्रजेत् ।
पोडशाङ्गलिक नेयं मण्इन्नं तावदन्तरम् ॥ १०८

·यानयका महिता।
मुखाग्नि मृदितव्रीहिरदग्ध शुद्धिमान यात ।
अन्तरा पसिते पिण्डे सन्देहे वा पुगहरेत, ॥ १०८
सत्येन माभिरक्षस्व वरूणेत्यभिशास्यकम्।
नाभिदनोदकस्यस्य ग्रहोखोर जल विशेत, ॥ ११.
समकालमिपु मुक्तमानयेधो नवौ नर ।
गते तनिधिमग्नान पश्यनिमाप्नुयात ॥ १११
व विप ब्राह्मण पुत्र सत्यधर्मे व्ययस्थित ।
चायखामादभौशापात, सत्येन भव मऽमृतम् ॥ ११२
एवमुम्बा विप शाट मच येदिमशैलजम् ।
यस्य वैगेविना जोर्णतस्य शुद्धि विनिर्दिशेत ॥ ११३
देवानुमान् समभ्यच्च तत मानोदकमाहरेत ।
मंचाव्य पाययेत्तस्माज्जलन्तु प्रशतित्रयम् ॥ ११४
पर्धाक चतुर्दमादको यस्य नो राजदेविकम् ।
थ्यसन जायते घोर स शुद्ध स्थायसशय ॥ ११५
इति दिव्यप्रकरणम्।
विभागशेत, पिता कुर्यात, स्वेच्छया विभजेत, मतान् ।
ज्येष्ठ या श्रेष्ठभागेन सर्वे का स्यु समाशिन ॥ ११६
यदि कुयात समानशान पर कार्यो समाथिका ।
न दत्त स्त्रीधनं यासा भर्चा वा खारेष वा ॥ ११७
शतास्यानोहमानस्य किञ्चिता पृथप क्रिया।
न्यूनाधिविभताना धय पिडात स्मृत ॥ ११८
विभजेरन सुता पिचोरई मक्यमृण समम् ।
मासुर्दुहितर शेषमृणात्ताभ्य ऋतेऽन्वय ॥ ११८

·885 याज्ञवल्का महिसार पिदव्याविरोधेन यदन्यत, सयमर्जितम् । मैत्रमोहाकिव दायादानां न तद्भवेत, १२.. मलादल्यागत द्रव्वतमभ्युदरत् तु यः। दायादेभ्यो न तहमादविदाया लयमेव च ॥ १२१ यतिधित पितरि प्रे धन व्येष्ठोऽधिगच्छति। भागो पदीयता तत यदि विदशानुपासिनः ॥ १२२ सामान्यायसमुत्याने विभागस्तु ममः स्मृतः । अनेयापिटकाणान्नु पिटतो भागवायना ॥ १२३ भूया पितामहोपात्ता निवन्धी द्रव्यमेव वा । नत स्यात् सदृशं स्वाम्मं पितुः पुत्रस्य चोभयोः ॥ १२४ विभले सुतो लातसवर्णयों विभागभावा । दृश्यावा नविभाग. स्थादायप्रविशोधितात् ॥ १२५ पिलम्मा यस्य यहत्तं ततस्यैव धनं भवेत् । पितरूई विभजतां यातायश मम हरेत् ॥ १२६ असंस्कृतास्तु संस्कार्या बाटभिः सुसंस्थाले । भगियर निजादेशादलायन्तु तुरोयकम ॥ १२॥ चतुखिोकभागा स्युबर्णशो मानणामाः । नवजास्त्रिय कमागा पिडजी तु ये कमागिनः । १२८ अन्योन्यापहतं द्रव्यं विभतो तत्यु दृश्यते । नत् पुगस्त समेरंथैविभजेरनिति स्थितिः ॥ १२८ अपुत्रेण परक्षत नियोगोत्पादितः मतः । उभयोरप्यमौरिधी पिण्डदाता च धम्मेतः ॥ १३० * Miu slaba does set occur m the Bombay Ldition

·यान्नयल्का मंदिता।
४५
पोरसी धर्मपत्रीजस्तत्समः पूत्रिकासुतः ।
चेवगः क्षेत्रमातस्तु सगीने ऐतरेण वा ॥ १३१
रहे प्रच्छन्न उत्पनो गूढजस्तु सुतो मतः ।
कानीनः कन्यकाजातो मातामहसतो मतः ॥ १३२
प्रचताया शतायां वा जातः पौनर्भवस्तथा।
दद्यान्माता पिता वा यं स पुनो दत्तको भवेत् ॥ १३३
मौतस्तु तामयां विक्रीतः कविमन्तु स्वयंकृतः ।
दत्तात्मा तू स्वयं दत्तो गर्भ विन्न सहोडज. ॥ १३४
उत्सृयो ग्राह्यते यस्तु मोऽपविदो भवेत् सुतः ।
पिण्डंदोऽगहरचैषापूर्बाभावे परः परः ॥ १३५
सजातीयेष्वयं प्रोक्तस्तनयेषु मया विधिः ।
जातोऽपि दास्यां शूद्रेण कामतोऽशहरो भवेत् ॥ १३६
मृते पितरि कुर्य्यस्तु भ्रातरस्त्व भागिकम् ।
भनाढंको हरेत् सब दुहितॄणा सुतादृते ॥ १३०
पत्नी दुहितरश्चैव पितरी धातरस्तथा।
तत्सतो गोवजो वन्धुः शिष्यः मब्रह्मचारिणः । १३८
एषामभावे पूर्वस्य धनभागुत्तरोत्तरः ।
खर्यातस्य द्यपुत्रस्य सर्बवणेप्वयं विधिः ॥ १३८
घानप्रस्थयतिब्रह्मचारिणागृक्थभागिनः ।
क्रमेणाचार्यमच्छिष्यधर्मधात्रकतीर्थिनः ॥ १४०
संसृष्टिनस्तु संसृष्टी सोदरस्य तु मोदरः।
दद्यापहरेदंश जातस्य च मृतस्य च ॥ १४१
अन्योदयस्तु संसृष्टी मान्योदय धनं हरेत् ।
प्रसंसृष्टयपि चादद्यात् संसष्टो नान्यमावत्रः ॥ १४२

·थाराबल्का मंहिता। लीयोऽथ पतितस्तज्नः पङ्गरुन्मत्तको जड़ः । अन्धोऽचिकित्स्यरोगाद्या भर्त्तव्या स्युनिरंशकाः ॥ १४॥ पोरसा क्षेत्रजास्त पां निर्दोषा भागहारिणः । सुताय पो प्रमतव्या यायदे भर्तृसावताः ॥ १४४ अपुत्रा योषितापां भर्त्तव्याः साधुहत्तयः । निर्वास्था व्यभिचारिखः प्रतिकुलास्तथैव च ॥ १४५ पिटमाटपतिभ्राटदत्तमध्यग्न्यु पागतम् । प्राधिवेदनिकचैवास्तीधनंपरिकीर्तितम् ॥ १४६ वधुदत्तं तथा शुल्कमन्वाधेयकमेव वा। पप्रजयामतोतायां वान्धवास्तदवान युः ॥ १४६ अपज स्त्रीधनं भत्तुर्माधादिषु चतुर्वपि । दुहितॄणां प्रसूता चेत् शेपेषु पिटगामि तत् ॥ १४८ दत्त्वा कन्यां हरन दण्डयोव्ययं दद्याच्च सोदयम्। मृतायां सर्वमादद्यात् परिशोध्योभयव्ययम् ॥ १४८ दुर्भिक्षे धर्मवाये च व्याधी सम्प्रतिरोधके । ग्रहोतं स्वौधनं भर्ता न स्त्रियै दातुमर्हति ॥ १५० अधिविवस्त्रियै दद्यादाधिवेदनिकं समम् । मरत्तं स्त्रीधनं यस्यै दत्ते व प्रकीर्तितम् ॥ १५१ विभागनिहवे ज्ञातिवन्धुसाक्ष्यभिलेखितैः । विभागभावना जेया ग्राहक्षेत्रे च यौतकः ॥ १५२ इति रिक्थभागप्रकरणम् । मौनो विवाद क्षेत्रस्य सामन्ताः स्थपिरादयः । गोपा मोमासयाणा ये सधे च वनगोचराः ॥ १५३

·।
याञवल्कर संहिता।
नयेयुरते भीमानं स्थनाङ्गारस्सुपद्रुमैः ।
सैतवमोकनिम्नास्थिचैत्याकपलचिताम् ॥ १५४.
मामन्ता वा ममायामारवारीऽटो दयापि था।
रमनपसनाः सोमां नयेयुः क्षितिधारिणः ॥ १५५
अन्ते च पृथग्दण्डया राना मध्यमसाहमम् ।
अभावे ज्ञानचिकानां राजा सीनः प्रवर्तकः ॥ १५६
भारामायतनग्रामनिपानोद्यानवेश्मस।
एष एव विधिज्ञेयो वर्षाम्बुप्रयहादिषु ॥ १५७
मर्यादायाः प्रभेदे तु सीमातिक्रमणे तथा।
घेवस्य हरणे दण्डा अधमोत्तममध्यमाः ॥ १५८
न निषेध्योऽल्पबाधस्तु सेतुः कल्याणकारकः ।
परभूमि हरन् कूपः स्वल्पचेवो वादकः ॥ १५८
मामिने योऽनिवेद्येव क्षेत्र से प्रवर्तयेत् ।
उत्पन्न स्वामिनी भोगस्तदभावे.महीपतेः ॥ १६०
फालाहतमपि क्षेत्र' यो न कुर्याम्न कारयेत् ।
तत् पदाम्या पारशदं घेवमन्येन कारयेत् ॥ १६१
इति सीमाविवादप्रकरणम्।
मापानटी
तु
महिपी शस्यघातस्य कारिणी।
दण्डनोया तदईन्तु गौस्तदईमजाविकम् ॥ १६२
भक्षयित्वोपविष्टानां यथोलादिगुणो दमः ।
सममेषां विवीतेऽपि खरोष्ट्र महीपीसमम् ॥ ११२
यावच्छस्यं विनश्येत्तु तावत् स्यात् क्षेत्रिणः फलम् ।
गोपस्तावस्तु गोमी तु पूर्वोक्तं दण्डमाईति ॥ १६४

·याजबल्का संहिता।
पथि ग्रामविवोतान्ते क्षेत्रे दोपो न विद्यते ।
अकामतः कामचार चौरवहण्डमहति ॥ १६५
महोशोत्सृष्टपशवः सूतिकागन्तुकादयः ।
पात्रो येपान्तु ते मोच्या देवराजपरिमुताः ॥ १६६
यथापितान् पशून् गोपः सायं प्रत्यर्पयेत् तथा ।
प्रमादमृतनष्टांथ प्रदाप्यः कतवेतनः ॥ १६७
पाखदोषविनाश च पाये दण्डो विधीयते ।
अर्ड त्रयोदशपणः स्वामिने द्रव्यमेव च ॥ १६८
ग्रामच्छया गोप्रचारो:भूमिराजशेन वा।
विजस्तणेध.पुष्पापि सर्चत: ममुपाहरेत् ॥ १६८
धनुःशतं परोहारो ग्रामवान्तरं भवेत् ।
देशते खर्वटस्य स्यानगरस्य चतुःशतम् ॥ १७०
इति स्वामिपालविवादप्रकरणम् ।
सलभेतान्यविक्रोत ऋतुझेपोऽप्रकाश्रिते।
होनाद्रहो होनमूस्य बेलाहीने च तस्करः ॥ १७१
नष्टापट्टतमामाद्य हर्तारं ग्राहयेबरम् ।
देशकालातिपत्तो च गृहीत्वा खयमर्पयेत ॥ १७२
विक्रेतुर्दर्शनाच्छुद्धिः स्वामी द्रव्यं नृपो दमम् ।
क्रेता.मूल्यमवाप्नोति तस्मादयस्तस्य विक्रयो । १७३
भागमेनोपभोगेन नए भाव्यमतोऽन्यथा।
पञ्चवन्धो दमस्तव राजे तेनाविभाविते । १७४
हतं प्रनार यो द्रव्यं परहम्तादवाप्नुयात ।
पनिवेध नृपे दण्डाः स त पापवतिं पणान् ॥ १७५

·४८
यानबका संहिता।
मील्किकैः स्थानपालै; नष्टापट्टतमामृतम् ।
अर्चाक् मंवत्मरात् स्वामी हरेत् परतो नृपः ॥ १७६
पणानेकशफे दद्याचतुरः पञ्च मानुषे ।
महिषोष्ट्रगवां वो हौ पादं पादमजाविक ॥ १८७
इत्यखामिविक्रयप्रकरणम् ।
वं कुटखाविरोधेन देयं दारसुताहते।
नान्वये सति सर्बखं यद्यान्यस्मै प्रतियुतम् । १७८
प्रतिग्रह प्रकाशः स्यात् स्थावरस्य विशेषतः ।
देयं प्रसियतश्चैव दत्त्वा नापहरेत् पुन. ॥ १७८
इति दत्ताप्रदानिक प्रकरणम् ।
दर्शकपञ्चमप्ताहमासवग्रहाईमासिकम् ।
वीजायोवाधरवस्त्रोदोधपुमा परीक्षणम् ॥ १८०
अग्नी सुवर्णमक्षोणे रजते हिपले शते।
अष्टौ वपुणि मोमे च तामे पञ्चदशायमि ॥ १८१
शते दशपला वृदिरोणे कार्याससौविके।
मध्ये पञ्चपला सूत्र सूक्ष्मे तु त्रिपला मता ॥ १८२
काम्केि रोमव च विशद्भागक्षयो मतः ।
न भयो न च वृधिः स्यात् कोपेये वल्कलेषु च ॥ १८३
देश कालच भोग मात्वा नष्टे वलावलम् ।
द्रव्याणां कुमला ब्रूयुर्यत्तहाप्या असंशयम् ॥ १८४
इति क्रोतानुभयप्रकरणम् ।
बनाहासीरुतयोरविक्रीतयापि मुच्यते।
स्वामिप्राणप्रदी भक्तस्त्यागात्तविष्कृयादपि । १८५
१

·यानबल्का मनिता।
पत्रज्यावमिमो राजो दामयामरणान्तिकः ।
वर्णनामानुलोम्येन दास्यं न प्रतिलोमतः ॥ १८६
सतमिल्योऽपि नियमेर कृतकानं गुरोर्य है।
अन्तेवामो गुरूपामभोजनस्तत्फलप्रदः ॥ १८७
इत्यभ्युपेत्य शुयूपाप्रकरणम्।
राजा छत्वा पुरे स्थानं ब्राह्मणानास्य तव तु।
वे विद्यां वृत्तिमब्रूयात् सधर्माः पाल्यतामिति ॥ १८८
निजधम्माविरोधेन यस्तु सामरिको भवेत् ।
मोऽपि यत्नेन भररयो धोराजसत्तय यः ॥ १८८
गएट्रव्यं हरदयस्तु संविदं लड्वयेच यः ।
मबखहरणं कृत्वा तं राष्ट्राहिप्रवासयेत् ॥ १८०
कर्तव्यं वचनं सबै समूडहितवादिनाम् ।
यस्तत्र विपरोत: स्यात् म दाप्य. प्रथमं दमम् ॥ १८१
ममूहकार्य पायातान् लतकार्यान् विसर्जयेत् ।
सदानमानसत्वारैः पूजयित्वा महोपतिः ॥ १८२
ममूरकाहितो यसमेत तदर्पयेत् ।
एकादशगुणं दाप्यो यद्यमो नार्पयेत् सयम् ॥ १८३
धर्मज्ञाः शुचयोऽलुव्या भयेयुः कार्याचन्तकाः ।
कर्तव्य वचनं तेपां महितवादिनाम् ॥ १८४
श्रेणिनेगमपापाण्डिगणानामप्ययं विधिः
भेदञ्चैपां नृपो रक्षेत् पूर्ववृत्तिञ्च पाल्येत् ॥ १८५
इति संविदातिकमप्रकरणम् ।
होतवेतनः वाम वजन द्विगुणमावहत् ।
अग्रतोते समंदाग्यो भूत्यै रध उपस्करः ॥ १८६
N
m

·यानबल्का सहिता।
५१
टाप्यस्तु दशमं भागं वाणिज्यपगमस्थत..
अनिचित्य भर्ति यस्तु कारयेत् स महीक्षिता । १८७
देशं कालच योऽतीयात् नामंकुचि योऽन्यथा ।
तत्र स्यात् स्वामिनम्छन्दोऽधिकं देय फतेऽधिक ॥ १८८
यो यावत् कुरुते कर्म तावत्तस्य तु वेतनम्।
उभयोरप्यसाध्यञ्चत् माध्य कुर्यादयथान्यतम् ॥ १८८
अराजदैधिकारष्ठ भाण्डं दाप्यन्तु वाहक ।
प्रस्थानविनराव प्रदाम्यो हिगुणा भूतिम् ॥ २००
प्रक्रान्ते मशम भागं चतुर्थ पथि मन्यजन् ।
भृतिमईपये मवा प्रदाप्य स्याजकोऽपि च ॥ २०१
इति वेतनादानप्रकरणम् ।
ग्लह भतिकारस्तु सभिका पञ्चकं शतम ।
झोया(तकितवादितराद्दशकं शतम ॥ २०२
म सम्यक् पालितो दद्याद्राने भाग यासतम् ।
जितमुग्राश्येज्जेचे दद्यात् सत्य वच: क्षमो । २०३
प्राप्ते नृपतिना भाग प्रसिद्धे धूर्तमण्डले ।
जितं ससभिक स्थाने दापयदन्यथा न तु ॥ २०४
द्रष्टारी व्यवहाराणा माक्षिणच त एव हि।
राना मचिन्ह निर्बास्था कूटाचोपधिदेविन' ॥ २०५
चूतमेकमुखं कार्य तस्करशान कारणात् ।
एष एव विधिय प्राणियते गमाद्रये ॥ २०६
इति द्यूतममायाग्य प्रकरणम ।
मत्यासत्यान्यथास्तोत्तेन्चूंनाझेन्द्रियरोगिणम् ।
अप करोति चेहडा. पणाम ईगोदगान् । २००

·५४
यानबल्का मंहिता।
नेत्यश्मगानमोमासु पुण्यस्थाने सुरालये।
जातद्रमाणां पिगुणो दमो ऽथ विश्रुते ॥ २३१
गुल्मगुच्छचपलताप्रतानोपधिवीरूधाम् ।
पूर्वम्मृतादईदगडः स्यानेयुक्षु कर्तने ॥ २३२
इतिदगडपारुष्यप्रकरणम्।
मामान्यद्रव्यप्रसमहरणात् माहसं स्मृतम् ।
तन्मुन्याहिगुणो दगडो निहवे तु चतुर्गुणः ॥ २३३
यः साहस कारयति स दाप्यो दिगुणं दमम् ।
यश्चैवमुवाहं दाता कारयेत् स चतुर्गुणम् ॥ २३४
अर्ध्याकोशातिक्रमलद्भारभाऱ्या प्रहारकः ।
मन्दिष्ट स्याप्रदाता च ममुद्रग्रहभेदसत् ॥ २३५
सामन्तकुलिकादीनामपकारस्य कारकः ।
पञ्चाशत्पणिको दण्ड एपामिति विनिथयः ॥ २३६
स्वच्छन्दं विधवागामी विक्रुष्टे नाभिधावकः ।
अकारणे च विक्रोष्टा चण्डालथोत्तमान् स्पृशन् ॥ २३०
शूद्रः प्रव्रजितानाञ्च दैवे पिवे च भोजकः ।
अयुत शपथं कुर्वन्नयोग्योयोग्यकर्मवत् ॥ २३८
वृषक्षुद्रपशूनाच पुस्त्वस्य प्रतिघातकत् ।
साधारणस्यापलापी दामोगर्भविनाशकृत् ॥ २३८
पिळपुचस्वस्भ्राटदम्पत्याचार्य शिष्यकाः ।
एपामपतितान्योन्यत्यागी च शतदण्डभाक् ॥ २४०
इति माहसप्रकरणम् ।
वमानस्त्रीन पणान् दण्डैयो नेजकस्तु परांशुकम्।
विक्रयावक्रयाधानयाचितेषु पणान् दश ॥ २४१

·याचबका मंहिता।
पितापुत्चविराधे तु माक्षिणां विषणो दमः ।
अन्तरं च तयोर्य स्यात्तस्याप्यष्टगुणा दम ॥ २४२
तुलाशामनमानाना फूटकनाणकस्य च ।
एभिथ व्यवहा या स दापो दगडमुत्तमम् ॥ २४३
अकूट कूटक व ते कृट यथापाकाटकम् ।
स नाणकपरोनी तु दापा उत्तममाहमम् ॥ २४४
भियडमिथ्याचरन् दायास्तियेनु प्रथमं दमम् ।
मानुपे मध्यम राजमानुपयुत्तम दमम् ॥ २४५
अवध्य यथ बधाति वन्ध्य यश प्रमुञ्चति ।
अप्राप्तव्यबहारश्च म दापयो दण्डमुत्तमम् ॥ २४६
मानेन तुलया वापि योऽ शमष्टमकं हरेत् ।
दण्डूस दापो हिय वृद्धी हानी च कस्पितम् ॥ २४६
भपजने हलवण गन्धधान्यगुड़ादिषु।
पयेषु प्रक्षिपन् हीनं पणान् दापास्तु पोडंग ॥ २४८
मृचमणिसूत्राय काष्ठवल्यानवाममाम्।
प्रजातो जातिकरण विनोयाष्टगुणो दम ॥ २४८
ममुद्रपरिवर्तन सारभागडच सविमम् ।
याधान विक्रय वापि नयतो दण्डकल्पना । २५०
भि पणे तु पञ्चाशतपणे तु शतमुच्यते ।
हिपणे हिशतो दगडो मूल्यवृद्धी च वृहिमान् ॥ २५
सम्भूय कुळतामर्थ्य भवाधं कारूचिल्पिनाम् ।
अधास्य डासं वृद्धि वा जानतां दम उत्तम ॥ २५२
मभूयवणिजा पण्यमनव्यं गोपन्धताम् ।
विक्रोणताममिहिती दगड उत्तमसाइम : २५३
-

·थानवस्फा संहिता।
राजभिः स्थापाले योऽधयः प्रत्यहं न विक्रयः ।
क्रयो वानिःसवस्तस्मादणिजां लाभलत् स्मृतः ॥ २५४
स्वदेशपण्ये तु शतं वणिग्रजोत पञ्चकम् ।
दशकं पारदेश्य तु यः सद्य क्रयविक्रयो। २५५
पण्यस्योपरि संस्थापर व्ययं पण्यसमुद्भवम् ।
प्रोऽनुग्रहमत् कार्यः केतुवितुरेष च : २५६
गृहीतमूल्य यः पण्वं ऋतु व प्रयच्छति ।
सोदयं तस्य दापोऽसौ दिग्लाभंवा दिगागते ॥ २५७
विक्रीतमपि विक्रेयं पूर्वक्रेतर्यटङ्गति ।
हानिशेत् कोढदोषेण ऋतुरीवहि सा भवेत् ॥ २५८
राजदेवोपधातेन पण्यदोष उपागते ।
हानिर्विक्रेतरवासी याचितस्याप्रयच्छत. ॥ २५८
अन्यहस्ते च विक्रौत दुष्ट' वा दुष्टवदयदि ।
विक्रोणोते दमस्तव मूल्यात् तु हिगुणो भवेत् ॥ २६.
क्षयं हइिंच वणिजा पण्यानामविजानता।
कोवा नानुशयः कार्य. कुर्वन् पड़भागदपडभाक् ॥ २६१
इति विक्रोयासम्पदानप्रकरणम् ।
समवायेन वणिजा लाभार्थ कर्म कुर्वताम् ।
लाभालाभौ यथाद्रव्य यथा वा संविदा सती ॥ २६२
प्रतिषिद्धमनादिष्ट प्रमादात्यच नाशितम् ।
स तद्दद्यानिवाच रक्षितादशमाशभाक् ॥ २६३
अयप्रक्षेपणादिशं भागं शुल्क नृपो हरेत् ।
भ्यासिद राजयोग्यश्च विक्रोत राजगामि तत् ॥ २६४
.

·५७ .
-
यानचल्का मंहिता
मिया बदन् परीमाणं शुल्कस्थानादपासरन् ।
दाम्यस्त्वष्टगुणं यश मयाजक्रयविक्रयो ॥ २६५
तरिकः स्थल शुल्क टलन् दायः पणान् दश।
प्राणप्रतिवेश्यानामेतदेवानिमन्त्रणे ॥ २६६
देशान्तरगते प्रेते द्रव्यं दायादयान्धवाः ।
ज्ञातयो या हरेयुस्तदागतास्त विना नृपः ॥ २६७
जिरं त्यजेयुर्नि भमयतोऽन्येन कारयेत् ।
अनेन विधिराख्यात ऋत्विकपककर्मिणाम् ॥ २६८
इतिसम्भूयसमुन्धानम्।
ग्राहकार धते चोरी लोणाध पदेन या।
पूर्वकम्मापराधी च तथा चाशुद्धवासक १ २६८
अन्धेऽपि शडया ग्राधा ज्ञातिमामादिनिवैः ।
द्यूतस्तोपानशक्ताव शुष्कभित्रमुखखराः ॥ २७०
परद्रव्यम हाणाच प्रकागूढचारिणः ।
निराया व्ययवन्तय विनष्टट्रव्यविक्रया: ।। २७१
गृहीतः शवया चीयें नारमानं घेडिगोघयेत् ।
दापयित्वा हृतं दृश्यं चौरदगईन टपइयेत् ॥ २७२
धौरं प्रदाम्यापहृतं घातये विविधैर्वधः ।
सचिनाबार्य कृत्वा खराष्ट्राहिप्रवासयेत् ॥ २७३
घातितेऽपद्धते दोषो ग्रामभर्तुरनिर्गते ।
विवोतभर्तुम्त पथि चौरोडणुरवीतके । २०४
खसोम्नि दयायामस्तु पर्द वा यत्र गति।
पश्चगामो वहिःकोशाशग्राम्यथया पुनः । २०५
.

·५८
यासबका संहिता
वन्दिग्राहस्तिथा वाजिकुजराणास हारिणः ।
प्रमद्यधातिनव शूनमारोपयेवरान् ॥ २७६
उतक्षेपकग्रन्यिभेदी करमन्दंगहीनको।
कार्या हितोयापराधे करपाटेकहीनको ॥,२७७
तुदमध्यमहाव्यहरणे मारती दमः ।
देशकालवयागनि मक्षिन्त्य दण्ड कम्मणि ॥ २७८
भकायकायाग्न्युटकमन्नापकरणव्ययान् ।
दत्त्वा चौरम्य इन्तुचर्चा नानतो दम उत्तमः ॥ २७८
शतावपाले गर्भस्य पातने चोत्तम दमः ।
उत्तमो बाधमो वापि पुरूपस्वीप्रमापले । २८०
विप्रदुष्टां स्त्रियंभुण पुरूपनीमगर्भिणोम् ।
सतुभेदकरीचाप्सु मिन्नां वदा प्रवेशयेत् ॥ २८१
विपाग्निदां पतिगुरूनिजापत्यप्रमापणीम् ।
विकर्ण करनामोष्ठी सल्या गोभिः प्रमापयेत् ॥ २८२
अविज्ञातहतस्याश कनई सुतवान्धवाः ।
प्रष्टव्या योषिताम्य परपुसि रताः पृथक् । २८३
खोट्रयत्तिकामो वा कैन वायं गतः मह ।
मृत्युदेशममामन्त्र पृच्छेहापि ननं शनैः ॥ २८४
क्षेत्रवेमनग्रामविवोतवालदाहकाः ।
राजपत्राभिगामौ च दग्धव्यास्तु कटाग्निना ॥ २८५
इति स्तेयप्रकरणम् ।
সুমা ছই ঘ. জান্ধীম যাত্রা।
मद्यो वा कामचिन्ह प्रतिपत्ती इयोस्तथा ॥ २८६
नोवोस्त नमावरणसक् थिकेशाभिमर्शनम् ।

·यान्नवल्का सहिता। ५८ ॥ चदेशकालसम्भाष सहकस्थानमेव च ॥ २८७ स्वोनियेधे शत दद्याविशतन्तु दम पुमान् । प्रतिषेधे श्योईण्डो यथा मग्रहणे तथा ॥ २८८ खजातावुत्तमो दण्ड प्रानुलोम्ये तु मध्यम । पातिनोम्यै बध पुस स्त्रोणा नासादिकर्तनम् ॥ २८८ अलकता हरन् कन्यामुत्तमस्त्वन्यथाधमम । दगड़ दद्यात् मवर्गास प्रातिलोम्रो बध स्मृत ॥ २८० मकामास्वनुलोमासु न दोषस्वन्यथा दम । दूपणे त करच्छेद उत्तमाया बधस्तथा ॥ २८१ शत स्त्रीदूषणे दद्यादे तु मिथ्याभिशमिता। पशून गच्छच्छत दाप्यो होनास्तीं गाव मध्यमम् ॥ २८२ अवरूद्धासु दासीपु भुजियासु तथैव च । गम्यास्वपिपुमान्दाप्य पञ्चाशत्पणिक दमम् ॥ २८३ प्रसद्य दास्यभिगमे दण्डो दशपण स्मृत । वहना दद्यकामासौ चतुब्बितिक पृथक ॥ २८४ ग्रहीतवेतना वेश्या नेच्छन्ती दिगुण बहेत् । अमहोते सम दाप्य पुमानग्यवमव च ॥ २८५ अयोनौ गच्छतो योषा पुरुष चाधि महत । चतुर्वितिका दण्डस्तथा प्रनितागमे ॥ २८॥ अन्त्याभिगमने लाकर कवन्धन प्रघासयेत् । शूद्रस्तथाना एव स्यादन्त्यस्या गम वध ॥ २८७ इति स्तीमग्रहप्रकरणम। उन वाप्यधिक वापि लिखेद्यो राजशामनम । पारदारिकचौर वा मुञ्चतो दगड उत्तम । २८८

·पाजवल्का मंहिता।
तपो वेदविदा शान्तिपिदुपा वर्मणो जलम् ।
जपः प्रच्छन्नपापानां मनसः सत्यमुच्यते ॥ ३३
भूतात्मनस्तपोविये वुनि विगोधनम् ।
क्षेत्रजस्येवरजानादिशतिः परमा मता ॥ ३४
इत्यशोधप्रकरणम्।
क्षात्रे गा कमीगा जोवेदियां वाप्यापदि दिजः ।
निस्तोय सामथात्मानं पावयित्वा न्यसेत् पथि ॥ ३५
फलोपलक्षौमसोममनुष्यापूपवीरुधः ।
तिलोदनरसधारान् दधि क्षोरं तं जलम् ॥ २६
भाषासपमधूच्छिष्टमधुलाचाच पईिपः ।
मृचम्मषुप्यकुतपकैशतकविपक्षितीः ॥ ३७
कोशेयनीललवणमांसकशफासौसकान् ।
भाकापधिपिण्याक-पशुगन्धास्तथैव च ॥ ३८
घेश्यस्यापि जीवद्रो विक्रीणीत कदाचन।
धमार्थ विक्रय नेयास्तिला धान्येन तत्समाः ।। ३८
लाचालवणमामानि पतनीयानि विक्रये।
पयो दधि च मद्यच्च होनवर्ण कराणि च ॥ ४०
प्रापहसः सम्प्रग्रहन मुबानो वा यतस्ततः ।
नालिप्यतेनमा विप्रो न्वलनार्कसमो हि सः ॥ ४१
सपिः शिल्यं भृतिविद्या कुसीदं शकटं गिरिः।
सेवाऽनूपो नृपो भेषमापत्तौ जोवनानि तु ॥ ४२
बुभुक्षितस्त्राई स्थित्वा धान्यमवाधणाइरेत् ।
प्रतिण्ठद्य तदाख्येयमभियुक्तोन धर्मतः॥४३

·.
थानवस्का महता।
तम्य वृत्त कुलं गोलं गुतमध्ययनं तपः।
जात्वा राजा कुटुम्बञ्च धर्मग वृत्ति प्रकल्पयेत् ।
प्रत्यायप्रकरणम् ।
सुतविन्यपनीकम्तया वानुगतो वनम् ।
थानप्रस्थो ब्रह्मचारी माग्निः मोपासनी व्रजेत् ॥ ४५
अफानष्टनाग्नीय पिटर्दिवातिथींस्तथा।
भृश्यांस्तु तर्पयेत् ग्म थुजटालोमभृदात्मवान् ॥ ४५
प्रल्हो मामम्य पणा वा सथा मंवतारम्य वा।
प्रथम्य मञ्चय कुर्यात् तमाखयुजे त्यजेत् ॥ ४७
दान्तस्विचरणमायो निहत्तय प्रतिग्रहात् ।
म्वाध्यायवान् दानशौनः मधमत्त्वहिते रतः । ४६
दन्तोलबलिकः काल पक्कागो वाग्मकुटकः ।
योत सात फलोहः कर्म कुर्यात् क्रियाम्तथा ॥ ४८
घान्द्रायनयेत् कालं की वर्तयेत् मदा।
पने गते वाप्ययोयाम्मामे वाऽहनि वा गने । ५.
वग्याडूमी शुचो राती दिवा मम्य पदयेत् ।
म्यानामनविहारा योगाभ्यामेन वा तथा। ५१
पो पञ्चाग्निमध्यम्या वर्षास स्थण्डिनेगयः ।
पामामाम्नु हेमन्त गत्वा वापि तपमरेत् । १२
यः कण्ट कैबिदति चन्दनयंच निम्पति ।
पहोऽपरितुष्टय सममाम्य च सम्यक्ष)
अग्नोन वायाममात् छला हमावामो मितामनः ।
वानप्रभ्या रहेर यावा भेउमाघरेन् । ५४ .
.

·यानबएका संहिता।
ग्रामादाहत्य वा ग्रासानष्टी भुञ्जीत यागयतः ।
वायूमक्षः प्रागुदीची गच्छेदा वर्म संचयात् ॥ ५५
तिवानप्रस्थप्रकरणम् ।
वनादृग्ग्रहादा फ़रवेष्टिं सार्ववेदसदक्षिणाम् ।
प्राजापत्यां तदन्त तानग्नोनारोप्य चात्मनि ॥ ५६
अधोतवेदो जपलत् पुत्रवानन्नदोऽग्निमान् ।
शतया च यजकन्मोचे मनः कुर्यात्तु नान्यथा ! ५७
सर्वभूतहितः शान्तस्तिदण्डो सकमण्डलुः ।
एकारामः परिव्रज्य भिक्षार्थों ग्राममाययेत् ॥ ५८
अप्रमत्तयर क्षं सायाङ्गे नाभिलचितः
रहित भिक्षुकामे यात्रामावमलोलुप. ॥ ५८
यतिपात्राणि मुद्देणुदावलाबुमयानि च ।
सलिलैः शुद्धिरतेषा गोवालैद्यावधर्षणात् ॥ ६०
मविरूध्येन्द्रियग्रामं रागहेपौ विहाय च।
भयं हत्वा च भूतानाममृतो भवति हिजः ॥ ६१
कतचाशयशुद्धिस्तु भिक्षुकेन विशेषतः ।
जानोत्पत्तिनिमित्तत्वात् स्वातन्त्राकरणाय च ॥ ६२
अवेक्ष्या गर्भवासश्च कर्मजा गतयस्तथा ।
प्राधयो व्याधयः क्लेशा जरा गपविपर्यायः ॥ ६३
भवो जातिसहसेयु प्रियाप्रियविपर्याय. ।
ध्यानयोगेन सम्पश्येत् सूक्ष्म आत्मात्मनि स्थितः । १४
नाश्रमः कारणं धम्ने क्रियमाणो भवेदिमः ।
अतो यदात्मनोऽपथ्यं परस्य न तदाचरेत् ॥ ६५

·१७
यासबका सहिता।
सत्यमस्ते यमक्रोधो को शौच धीधुनिई म ।
मयतेन्द्रियता विद्या धर्म सर्व उदाहत ॥ १६
इति यतिप्रकरणम् ।
नि सरन्ति यथा लोहपिण्डात्तप्तात् स्फुलिङ्गका ।
भकाशादात्मनस्तहात्मान प्रभवन्ति हि । ६७
तनात्मा हि स्वय किश्चित् कर्म किश्चित् स्वभावत ।
करोति किञ्चिदभ्यासाम्भाधम्मोभयात्मकम ॥ ६८
निमित्तमक्षर कर्ता घोडा ग्रह्म गुणी वशी।
अज शरीरग्रहणात् म जात इति कीर्त्यते ॥ ६८
सर्गादौ स यथाकाश वायु ज्योतिर्जल महीम् ।
सृजत्येकोत्तरगुणास्तथादत्ते भवपि । ७०
बाहुत्याप्यायते सूर्यास्तस्मादष्टिरधीषधि
सदन रम्ररुपेण अझत्वमुपगच्छति ॥ ७१
स्त्रीषु सयोस्त मयोगे विशुद्ध शक्रशोणिते ।
पञ्चधा तु स्वय पर पादत्ते युगपत प्रभु ॥ ९२
इन्द्रियाणि मन प्राणो ज्ञानमायु सुख ति ।
धारणा प्रेरण दुख मिच्छाहार एव च ॥७३
प्रयत्न प्राकृतिवर्ण म्बरदेषी भयाभवी।
तमतदात्मज मर्चमनादेरादिमिच्छत । ७४
प्रयमे मामि मन दभृतो धातुपिमूचित
मास्यव्वुद द्वितीय तुटतोयडेन्द्रियैर्युत । ०५
भामाशालाघय मीम शम्द योग वनादिकम् ।
वायोम्नु पर्शन घेटा व्यूहन सेक्ष्यमेव च ॥ ०६

·यासबल्फर मंहिता।
पित्तानु दर्शनं पतिमीणा रुपं प्रकागिताम् ।
रसात्तु रमन शैवं ने ई कोदं समाई वम १७७
भूमर्गन्धं तथा घ्राणं गौरवं मूर्तिमेव च ।
धारमा यतात्यजः सर्व टतीये स्पन्दते ततः । १९
दोघदस्याप्रदानेन गर्भो दोपमवाप्नुयात् ।
घेरूप्यं मरणं वापि तस्मात् कार्य प्रियं त्रिया: 4
स्थैर्य चतुर्थे त्वङ्गानां पञ्चमे शोणितोद्भवः ।
पठे वलएर वर्णस्य नखरोमाञ्च सम्भवः । ८०
मनसेतन्ययुक्तोऽसौ नाडीवायुभिरायुतः।
सप्तमे चाष्टमे चैव त्वांसस्मृतिमानपि A CE
पुनहातीं पुनर्गर्भमोजस्तस्य प्रधापति ।
अष्टम मास्यतो गर्भो जातः प्राणवि युज्यते । ८२
नवमे दशमे वापि प्रयलेः सूतिमारुतः ।
निःसार्यते वाण इव यन्वच्छिद्रेण सज्वरः ॥ ८३
तस्य पोदा शरीराणि पट् त्वचो धारयन्ति च ।
पड़ङ्गानि तथास्थाच सह पध्या शतत्रयम् ॥ ८५
स्थालः सह चतु-पष्टिदन्ता वै विंशतिर्नखाः ।
पाणिपादशलाकाय तासां स्थानचतुष्टयम् ॥ ८५
पध्यङ्गलोनां । पार्योर्मुल्फेषु च चतुष्टयम्।
चत्वार्यरनिकास्थोनि जयोस्तावदेव तु र
वे इ जानुकपोलोरूफलकाससमुद्भवे ।
अनतानूषके थोणोफलके च विनिर्दिशेत् ॥ ८७
भगायोकं तथा पृठे चत्वारिंशश्च पञ्च च ।
ग्रीवा पञ्चदगास्थि: स्याजले क सथा हनः ।। २८

·यासपएका संहिता।
सन्म ले वे लनाटाहिगगडे नासा घनास्थिका।
पार्जकाः स्थालकै साईममबुंदेय हिमततिः ॥ ८८
ही गरको कपालानि चत्वारि शिरसस्तथा ।
उ: सप्तदशास्थौनि पुरुषस्यास्थिसंग्रहः ॥ ८.
गन्धरुपरसस्पर्शगदाय विषयाः
स्मृताः
नासिका लोचने जिन्दा त्वक्योवश्चन्द्रियाणि च ।
हस्तौ पायुरूपस्थय वाक् पादौ चेति पञ्च वै।
कौन्द्रियाणि जानीयामनये वीभयात्मकम् ॥ ८२
नाभिरोजो गुदं शुक्रं शोणितं शडको तया।
मूहांसकण्ठदयं प्राणस्यायतनानि त ५८३
वपावसायहनन नाभिः क्लीम यसत् मिहा।
तुद्रास्वं वकको वस्तिः पुरोषाधानमेव च ॥4%
प्रामाशयोऽथ हृदयं स्थुसास्वं गुदमेव च ।
उदर गुदौकोष्ठौ विस्तारोऽयमुदा तः ॥ ८५
कनौनिके चातिकूटे शकुलो कर्णपुनको।
कर्णी शो ध्रुवौ दन्तवेधावोष्ठी ककुन्दरे । ८६
वाहणौ वषणौ हामी नेपमहातजो स्तनो
उपजिता स्फिजी बाह जबीरुषु च पिण्डिका: ॥ ८७
तालुदर बस्ति गोर्ष चिके गालण्डिके।
प्रवटुरीवमेतानि स्थानान्यत्र शरीरके 125
पक्षिकर्णचतुष्कञ्च पहस्तकृदयानि च ।
नवच्छिद्राणि तान्येव प्राणस्यायनानानि तर
शिराः गतानि सप्तव नय वायुशतानि च ।
धमनोनां गते हे च पेशौ पश्चंगतानि च ॥ १..

·याजदका संहिता
एकोनविंशवाणि तया नवगतानि च।
पट्पञ्चागच जानीत गिरा धमनिमलिताः ॥ १.१
वयोलक्षास्तु विनेयाः श्मयुकेशाः शरीरिणाम् ।
मप्तोत्तर मशतं हेच मन्धित तथा ॥ १०२
रोमां कोव्यय पञ्चागवतम्र: कोव्य एष च ।
सप्तपष्टिस्तथा नचाः सादाः खेदायनः सह । १०३
घायवीयैर्विगण्यन्ते विभक्षा: परमाणका
यद्यप्येकोऽनुवेदेषां भायनाश्चैव संस्थितिम् ॥ १०४
रसस्य नव विजेया जलस्याञ्जलयो दश।
सौव त पुरीपस्य रतस्याष्टी प्रकीर्तिताः ॥ १०५
पद मा पञ्च पित्तश्च चत्वारो मूवमेव च .
वसातयो दौ तु भेदी मन्नकोऽन्तु मस्तके । १.६
लपीजसस्तावदेव रेतसस्ताघदेव तु ।
इत्येतदस्थिरं यमं यस्य मोक्षाय कृत्यसौ ॥ १००
वासप्ततिसहस्राणि हृदयादभिनिःमता।
हिताहिता नाम नाधम्तासो मध्ये शशिप्रभम् ॥ १.८
मण्डलं तमध्यस्थ आत्मा दोप इवाचलः ।
स नेयम्त विदित्वेह पुनरायतने नतु ॥ १०८
जयचारण्यकमहादादित्यादयाप्तवान् ।
योगशास्त्रच्च मत्प्रोक्तं ज्ञेयं योगमभीमता ॥ ११०
अनन्य विषय हत्या मनोवृद्धिम्मृतीन्द्रियम् ।
ध्येय आत्मा स्थितो योऽसोये दोपवत् प्रभुः ॥ १११
यथाविधानेन पठन सामगायविच्युतम् ।
सावधानस्तदभ्यासात परं ब्रह्माधिगच्छति ।।
.
&
.

·यन्निवस्का मंहिता।
Jपरान्तकमूसोप्यं मद्रकं प्रकरीन्तथा ।
प्रौवेण सुराविन्दुमुत्तरं गोतकानि च ॥ ११३
ऋग्गायाः पाणिका दक्षविहिता ब्रह्मगीतिकाः ।
यमेतदम्यासकरणान्मीचमंज्ञितम् ॥ ११४
वीणावादनतत्त्वज्ञः शुतिजातिविशारदः ।
तालजयाप्रयासेन मोक्षमार्ग नियच्छति ॥ ११५
गीतज्ञो यदि गौतेन नाप्रीति परमं पदम् ।
रुद्रस्यानुचरों भूत्वा तेनैव मह मोदते ॥ ११६
अनादिरात्मा कथितस्तम्यादिम्तु शरीरकम् ।
श्रात्मनय जगत् सव्वं जगतसात्ममम्भवः । ११७
कथमेतद्विमुद्धामः मदेवासरमानवम् ।
जगदुतमारमा च कथं तस्मिन् पदस्वः नः । ११९
मोहजालमपास्येह पुरुषो दृश्यते हि यः।
सहस्रकरपत्रः सूर्यवर्धा: सहस्रकः । ११८
सपारमा चैव यन्जय विश्वरुपः प्रजापतिः।
विराजः मोऽवरुपैगा यन्नत्वमुपगच्छति । १२०
यो यदेवतात्यागमभूतो रम उत्तमः।
दवान् मन्तN म रमो यजमान फलेन च । १२१
संयोज्य वायुना मोमं नीयते रशिभिस्ततः ।
गयजु सामविहित मौरं धामोपनीयने । १२२
स्त्रमण्डलादमो सूर्यः सजत्वम्तमुत्तमम्।
यजन्म मर्वभूतानामगनानगनारमनाम् । ११३
तस्मादयात पुनयंत पुनरचं पुनः मतः ।
एवमेतदनाय च मम्परिवर्तते । १२४

·७२ याबल्कर संहिता। अनादिरामी मम्भूतिर्विद्यते नान्तरारमनः । ममवायो त पुरुपो मोहेच्छापकर्मनः । १२५ महात्मा मया यो व धादिदेव उदावतः । मुग्न वाहरूपन्नाः म्युम्तस्य वर्णा यथाक्रमम् । १२६ पृथिवो पादतम्तस्य शिरमो धीरजायत । मम्तः प्राणा दिशा योवात् म्पर्शाहायुर्मुसायिखी। ... मनमयन्द्रमा जातयतुपय दिवाकरः । नघनादन्तरोषञ्च नगश्च सचराचरम् । १२८ पद वं नु कथं वहान् पापयोनिषु जायते । ईखरः मकाथं भावरनिष्टेः सम्प्रयुज्यते ॥ १२८ करणरन्वितस्यापि पूर्वजानं कथञ्चन । त्तिमचंगता कस्मात् सर्वगोऽपि न वेदनाम् । १३० अन्त्यपक्षिस्थावरता मनोवाकायकम्जैः । दोः प्रयाति जोवोऽयं भवं योनिशतेषु च ॥ १३॥ अनन्ताय यथा भावाः शरोरेपु गरोरिणाम् ।। रूपाण्यपि तथैवेह सर्वयोनिषु देहिनाम् ॥ १३२ विपाक. कणां प्रेत्य केपाश्चिदिह जायते। इह चामुत्र वे केषां भावम्तन प्रयोजनम् ॥ २२३ परद्रयाण्य भिध्यायं स्तथानिष्टानि चिन्तयन् । विताभिनिवेशो च जायन्तेऽन्त्यास योनिपु ॥ १३४ पुरूपोऽनृतवादी च पिशुनः पुरूषस्तथा। भनिवप्रलापी च मृगपक्षिषु जायते । १३५ अदत्तादाननिरतः परदारोपसेवकः । हिंसकथाविधानेन स्थावरेषभिजायते ॥ १३६ .

·यान्नबल्का संहिता
अात्मा गौचवान् दान्तस्तपत्रो विजितेन्द्रियः ।
धर्मामवेदविद्यावित् सात्विको देवयोनिपु ॥ १३७
असत्कार्यरतोऽधीर धारभी विषयी च यः ।
स राजगोमनुष्येषु गृतो जन्माधिगच्छति ॥ १३८
निद्रालुः करतानुब्यो नास्तिको यायकम्तथा।
प्रमादवान् भिमहत्तो भवेतियक्षु तामम' ॥ १३८
रजमा तममा चैवं समाविष्टो भ्रमविह।
भावेरनिटे' सयु ममा प्रतिपद्यते ॥ १४.
मलिनो हि यथादो कपालोकस्य नक्षम ।
तथाविपककरण आत्मज्ञानस्य नक्षम । १४१
कदिर्बारी यथापक मधुर मन् रमोऽपि न ।
प्राप्यते यात्मनि तथा नापककरणे मता ॥ १४२
सर्वाथया निजे देहे देही विन्दति वेदनाम् ।
योगी मुक्त व सर्वामा यो न चाप्नोति वेदनाम् ॥ १४
'याकाशमेक हि यया घटादिषु पृथगमषेत्।
सथात्मैकाऽप्यने कम्तु जलाधारविवागमान् ॥ १४४
घाखानिलतजामि जल भृति धातव ।
इमे लोका पप चारमा तम्मा म चराचरम् ॥ १४५
भृदयङ्गचकमयागात् कुम्भोकारो यथा घटम् ।
बरोति टणत्काई गुह वा गृहकारक ॥ १४६
हेममात्रमुपादाय रुप वा हेमकारक. ।
निजलालासमायोगात् काग या कोगकारकः ॥ १४०
कारणान्येवमादाय तासु माखिह योनियु।
सजत्यात्मानमारमा ५ सम्भूय करणानि च । १४८

·.
याज्ञवल्का मंहिता।
महाभूतानि मत्यानि यथात्मापि तथैव हि।
कोऽन्यथैकेन नेत्रेण दृष्टमन्येन पश्यति ॥ १४८
पाचं वा को विजानाति पुन: मंयुत्य मंथुताम् ।
अतीतार्थरमतिः कस्य को वा खप्रस्य कारकः ॥ १५०
जातिरुपवयोवृत्तिविद्यादिभिरहतः ।
शब्दादिविषयोदयोग कांग्रा मनसा गिरा ॥ १५१
म सन्दिग्धमतिः कम्मफलमस्ति न वेति वा।
विनतः सिदमात्मानममिक्षोऽपि हि मन्यते ॥ १५२
मम दाराः सुतामात्या अहमेषामिति स्थितिः।
हिताहितपु भावेषु विपरीतमतिः सदा ॥ १५३
नेयजे प्रसती चैव विकार वाविशेषवान् ।
अनाशकानलापातजलप्रपतनोद्यमी ॥ १५४
एवंहतोऽविनीतात्मा वितथाभिनिवेशवान् ।
कर्मणा हेपमोहाभ्यामिच्छया चैव वध्यते ॥ १५५
प्राचार्योपामनं वेदशास्त्रार्थेषु विवेकिता।
तत्कर्मणामनुष्ठानं सङ्गः मद्भिगिरः शुभाः ॥ १५६
स्तरालोकालम्भविगमः सर्वभूतात्मदर्शनम् ।
त्यागः परिग्रहाणाञ्च जोर्णकापायधारणम् ॥ १५७
विपयेन्द्रियसंरोधस्तन्द्रालस्यविवर्जनम् ।
शरीरपरिसद्वरानं प्रहत्तिप्वघदर्शनम् ॥ १५८
नोरजस्तमता सत्वशद्धिनिःस्पृहता शमः।
एतरूपायैः संशुद्धः सत्त्वयुक्तोऽमृतो भवेत् ॥ १५०
तत्त्वस्मृतरूपस्थानात् मत्वयोगात् परिक्षयात् ।
कर्मणा सन्निकर्षाज्ञ सतां योगः प्रवर्तते ॥ १६९
.
-

·०५
याज्ञवल्का मंहिता।
शरीरसह ये यस्य मनः सत्त्वस्थमोखरम् ।
अविनुतमतिः सम्यक् स जातिस्मरतामियात् ॥ १६१
यथा हि भरतो वर्गवर्णयत्यात्मनस्तनुम् ।
नानारूपाणि कुर्बाणायातमा कर्मजास्तनूः ॥ १६२
कालकमात्मवोजानां दोपैमातुस्तथैव च ।
गर्भस्य घेततं दृष्टमगहीनादि जन्मतः ॥ १६३
श्रहारेण मनसा गत्या कर्मफलेन च।
शरीरेण च नादमायं मुक्तपूर्वः कथञ्चन ॥ १६४
कांधारने हयोगादयथा दोयस्य संस्थितिः ।
विक्रियापि च दृष्ट वमकाले प्राणसइयः । १६५
अनन्ता रश्मयस्तस्य दोपवदयः स्थितो हदि ।
सितासिता: कद्रुनीलाः कपिलाः पोतलोहिताः ॥ १६६
आईमेकः स्थितस्तेषां यो भित्वा सूर्यमण्डलम् ।
ब्रह्मलोकमतिक्रम्य तेन जाति परा गतिम् ॥ १६७
यदस्यान्यद्रश्मिशतमूईमेव व्यवस्थितम् ।
तेन देवशरोराणि सधामानि प्रपद्यते ॥ १६८
येऽनेकरुपायाधस्ताद्रश्मयोऽस्य मृदुप्रभाः ।
ईह कोपभोगाय ते: संसरति सोऽवशः ॥ १६८
वेदः शास्तः सविज्ञानजन्मना मरणेन च ।
या गत्या तथागत्या सत्येन धन्तेन च ॥ १७०
येयसा सुखदुःखाभ्या कमिय शुभाशुभैः।
निमित्तशकुनज्ञानग्रहसंयोगजे. फलैः ॥ १७१
तारानक्षत्रसञ्चारर्जागरैः स्वपजैरपि।
पाकागपवनज्योतिर्जलभूतिमिरैस्तथा ॥ १७२

·यानबल्का मंहिता।
मन्वन्तरेयुगप्राप्त्या मन्चोपधिफलैरपि ।
वित्तात्मानं विद्यमानं कारणं जगतस्तथा ॥ १७३
अहङ्कारः स्मृतिमांधा इंपो बुद्धिः सुखं तिः ।
इन्द्रियान्तरसञ्चार इच्छा धारणजीविते ॥ १७४
खगः स्वप्पथ भावानां प्रेरणं मनसो गतिः ।
निमेपयेतना यत्न पादानं पाचभौतिकम् ॥ १७५
यत एतानि दृश्यन्ते लिङ्गानि परमात्मनः।
तस्मादस्ति परो देहादात्मा सर्वंग ईश्वरः ॥ १७६
वुद्धोन्द्रियाणि सार्थानि मनः कम्मेंन्द्रियाणि च ।
अहसारथ वुधिय पृथिव्यादोनि चैव हि ॥ १७७
अव्यतमात्मा क्षेत्रन्नः क्षेवस्यास्य निगद्यते ।
ईखरः सर्वभूतस्थः सनसन् सदसच यः ॥ १७८
वुद्धरूत्पत्तिरव्यक्तात्ततोऽहङ्कारसम्भवः ।
तम्मानादीन्यहवारादेकोत्तरगुणानि च ॥ १७८
शब्दः स्पर्शय रुपञ्च रसो गन्धय तद्गुणाः ।
यो यस्मानिःसृतथैषा स तस्मिन्ने व लौयते ॥ १८०
यथात्मानं सृजत्यात्मा तथा'व: कथितो मया ।
विपाकाचिप्रकाराणां कर्मणामौखरोऽपि सन् ॥ १८१
मत्वं रजस्तमञ्चच गुणास्तस्यैव कीर्तिताः
रजस्तमोभ्यामाविष्टचक्रवभ्राम्यते हि सः ॥ १८२
अनादिरादिमांश्चैव स एव पुरूपः परः ।
लिनेन्द्रियग्राह्यरूप. सविकार उदाहृतः ॥ १८३
पिटयानोऽजवीण्याथ यदगस्त्यस्य चान्तदम् ।
सेनाग्निहोत्रिणो यान्ति स्वर्गकाम दिवग्प्रति । १८५
-
.

·यानक्षल्का सहिता।
ये च दानपराः सम्यगष्टाभिय गुणैर्युताः ।
नेऽपि नेनैव मागण सत्यव्रतपरायणाः ॥ १८५
अष्टाशीतिसहस्रानि मुनयो ग्रहमेधिनः ।
मुनरावर्तिनो वीजभूता धर्मप्रवर्तकाः ॥ १८
समर्पिनागवीच्यन्तईवलोकंसमाथिताः ।
तावन्त एव मुनयः सर्वारम्भविवर्जिताः ॥ १८७
सपसा ब्रह्मचर्यण सनत्यागेन मेधया।
तत्रैव नावत्तिष्ठन्ति यावदाभूतसंलवम् ॥ १८५
यती वेदाः पुराणञ्च विद्योपनिषदस्तथा।
ग्लोकाः सूत्राणि भाथापि यच किञ्चन वाधयम् । १६
वेदानुवचनं यमी ब्रह्मचर्य तपो दमः ।
श्रदोपवासः खातन्तरमात्मनो ज्ञानहेतवः ॥ १८०
सद्यायमैबिजिज्ञास्यः समस्तैरवमेव तु ।
द्रष्टव्यस्त्वथ मन्तव्यः श्रोतव्यथ दिजातिभिः ॥ १८१
य एनमेवं विन्दन्ति ये चारण्यकमाथिताः।
उयासते विजा सत्यं थडया परया युताः ॥ १८२
क्रमाते सम्भवन्त्यचिरहः शुलं तथोत्तरम् ।
अयनं देवलोकच्च सवितारं सविद्युतम् ॥ १८३
ततस्तान् पुरूपोऽभ्येत्य मानसो ब्रह्मलौकिकान्। -
करोति पुनराहत्तिस्तपामिह न विद्यते ॥ १८४
ग्रजेन तपसा दान हि खर्गजितो नराः।
धूमं निशां कृष्णपक्षं दक्षिणायनमेव च ॥ १८५
पिढलोकं चन्द्रममं वायुं हष्टि जरा महीम् ।
मात्ते सम्भवन्सीह पुनरेव ब्रजन्ति च ॥ १८६

·याजबल्का संहिता।
एतदयो न विनानाति मार्गदितयमात्मवान् ।
दन्दशूकः पतङ्गो वा भवेत् कोटोऽथवा समिः ॥ १८७
जरूस्थोत्तानचरणः सव्ये न्यस्येतरं करम्।
उत्तानं किश्चिदुव्राम्य मुखं विष्टम्य चोरसा ॥ १८८
निमीलिताक्षः सत्त्वस्थो दन्ते ईन्तानसंस्पृशन् ।
तालुस्थाचलजिवश संहतास्यः सुनियलः ॥ १८८
सविरुयेन्द्रियग्रामं नातिनीचोषितासनः ।
द्विगुणं विगुणं वापि प्राणायाममुपक्रमेत् ॥ २००
ततो ध्येयः स्थितो योऽसौ हृदये दोपवत् प्रभुः ।
धारयेत्तय चात्मानं धारणां धारयन् बुधः ॥ २०१
'अन्तदीन स्मृति: कान्तिर्दृष्टिः योनजता तथा ।
निजं शरोरमुत्सृज्य परकायप्रषेशनम् ॥ २०२
पर्यानां छन्दतः सृष्टिोगसिद्धेस्तु लक्षणम्।
सिद योग त्यजन् देहममृतत्वाय कल्पते ॥ २०३
प्रथयाप्यभ्यमन् वेदं न्यस्तकामो वने वसन् ।
पयाचितागो मितभुक् परा सिहिमवाप्नुयात् ॥ २०४
न्यायागसधनस्तत्वत्त्वज्ञाननिष्ठोऽतिथिप्रियः ।
पावसत् सत्यवादी च ग्रहस्थोऽपि हि मुच्यते ॥ १.५
इत्यध्यात्मप्रकरणम्।
महापातकजान् घोरान् नरकान् प्राप्य गर्वितान् ।
कर्मचयात् प्रजायन्ते महापातकिनस्विह ॥ २०६
मगखकरोष्ट्राणां नहा योनिमृच्छति ।
रखरपुकसवेनानां सरापो नात्र संशयः ॥ २०७

·याजबल्का संहिता।
कमिकोटपतङ्गत्वं स्वर्णहारी समान यात् ।
टपगुल्मलतावच क्रमशी गुरुतल्पगः ॥ २०८
ब्रह्मा क्षयरोगी स्यात् सुरापः स्यावदन्तकः ।
हैमहारो तु कुनखी दुयमी गुरूतल्पंगः ॥ २०८
यो येन संवसत्येषां स तलिङ्गोऽभिजायते ।
अन्नहर्तामयावो स्यान्मूको वागपहारकः ॥ २१०
धान्यमिथोऽतिरिक्ताः पिशुनः पृतिनासिकः ।
तैलहतैलपायो स्यात् पूतिषस्तु सूचकः ५२११
परस्य योपितं कृत्वा ब्रह्मस्वमपत्ये च ।
अरण्ये मिज्जने घोरे भवति ब्रह्मराक्षसः ॥ २१२
होनाजाती प्रजायेत पररबापहारकः ।
पनशार्क शिखरे हत्वा गन्धांग्छच्छन्दरिः शुभान् ॥ २१
मूपिको धान्यहारी स्यादयानमुष्ट फलं कपिः ।
जलं प्लवः पयः काको गृहकारी यपस्करम् ॥ २१४
मधु दंशः पलं ग्टनो गां गोधाग्नि वकस्तथा।
वित्री वस्तं खा रसन्तु चौरो लवणहारक ॥ २१५
प्रदर्शनार्थमेतत्तु मयोक्त स्ते यकम्मणि ।
द्रव्यप्रकारा हि यथा तथैव प्राणिजातयः ॥ २१६
यथा कर्मफलं प्राप्य तिर्यक कालपर्ययात् ।
जायन्ते लक्षणभ्वष्टा दरिद्राः पुरूमाधमाः । २१७
ततो निष्कल्मषोभूताः कुले महांत योगिनः ।
जायन्ते विद्ययोपेता धनधान्यसमन्विताः । २१८
विहितस्याननुष्ठानाधिन्दितस्य च मेवनात्।
अनिग्रहाचेन्द्रियामां नरः पतनमृच्छति ॥ २१८
A

·वाजबल्का मंहिता
तस्मात्तेने कर्तव्यं प्रायश्चित्त विशुद्धये ।
ण्वमम्यान्तरात्मा च लोकश्चैव प्रमोदति ॥ २२०
प्रायश्चित्तमकुर्वाणाः पापेषु निरता नराः ।
अपथात्तापिनः कष्टाबरकान् यान्ति टारूणान् ॥ २३
तामिस्र लोहगङ्गञ्च महानिरयशाल्मली।
रौरवं कुटमलं पूतिमत्तिक कालसूत्रकम् ॥ २२२
सखातं लोहितोदश्च मविषं सम्प्रतापनम् ।
महानरककाकोलं सञ्जोवनमहापघम् ॥ २२३
अवौचिमन्धतामिसं कुम्भीपाकं तथैव च ।
असिपत्रवनश्चैव तापनश्चैकविंशकम् ॥ २२४
महापातक|ररुपपातकजैस्तथा ।
अन्विता यान्त्वचरितप्रायश्चिता नराधमाः २२५
प्रायचित्रपैत्येनो यदज्ञानरुतं भवेत् ।
कामतोन्यवहार्यस्तु वचनादिह जायते ॥ २२६
ब्रह्महा मद्ययः स्तनो गुरुतल्पग एव च ।
वते महापातकिनो यस तैः सह संवमेत् ॥ २२७
गुरुग्णामध्यधिक्षेपो वदनिन्दा सुहद्दधः ।
प्रमहत्याममं ज्ञेयमीतम्य च नाशनम् ॥ २२८
निषिद्धभक्षणं जैद्यायमूत्कर्षय वचोऽनृतम् ।
रजस्वलामुखाखादः सुरापानसमानि तु २२८
प्रखरत्रमनुष्य म्लोभूधेनुहरणं तथा ।
निक्षेपस्य च मब हि सुवर्णम्त यसम्मितम् ॥ २३०
सखिभाऱ्याकुमारोपु वयोनिष्वन्त्यजासु च ।
सगोवामु सुतस्तोपु.गुरुतल्पसमं स्मृतम् ॥ २३१

·याजवल्का महिता।
पितु स्वमार मातुस मातुनानी सुपामपि ।
मातु सपनी भगिनोमाचार्यतनया तथा । २३२
प्राचार्ययनों स्वसुता गच्छस्तु गुरुतल्पग ।
छित्वा लिङ्ग वधस्तस्य सकामाया स्त्रिया अपि ॥ २३३
गोवधो व्रात्यता स्तयमणानाशानय क्रिया।
अनाहिताग्नितापण्य विमाय परिवेदनम् ॥ २३४
भृतादध्ययनादान भूतकाध्यापन तथा।
पारदार्य पारिवित्त्व वाईय लवक्रिया ॥ २३५
घोशूट्रपिटचववधी निन्दितार्थोपजीवनम् ।
नास्तिका व्रतलापच सुतानाञ्चैव विक्रय ॥ २३६
धान्य कुष्यपरास्ते यमयाज्यानाञ्च याननम ।
पिटमाटगुरूत्यामस्तडागारामविश्य । २३७
कन्यारान्दूपणञ्च व परिवेदकयाजनम ।
कन्चापदान तस्येय कौटिल्य प्रतलोपनम ॥ २३८
प्रामाधै च वियारम्भी मद्यास्त्रीनिपेवगम ।
स्वाध्यायाग्नि मुतत्यागो वान्धवत्याग एव च ॥ २३८
इन्धनार्थ द्रुमच्छेद स्त्रीतियोधिजीवनम् ।
हिसायन्त्र विधानञ्च व्यसनान्यात्मविक्रय । २४०
शूद्रप्रेप्य होनमख्य होनयोनिनिपेवणम् ।
तथैवानायमे वाम परान्न परिपुष्ठता ॥ २४१
असच्छास्त्राधिगमनमाकरवधिकारिता।
भायाया विक्रयश्चपामेकैकमुपपातकम् ॥ २४२
शिर कपालो ध्वजवान् भिक्षाशी की वेदयन् ।
ब्रह्महा द्वादशान्दानि मितभुक शदिमापू यात्। २४३
"

·२
याचबल्का संहिता
ब्राह्मणस्य परिवाणाहवां हादशकस्य या।
तथासमेधावभ्यम्रानाहा गडिमान यात् ॥ २४४
दीर्घतोतामयग्रस्त ब्राह्मनं गामथापि वा।
हा पथि निरातमत्वा वा ब्रह्महा शुचिः ॥ २४५
श्रानीय विपसब्बस्व हृतं धातित एव वा।
तन्निमित्तं पतः गम्तै वनपि विशुध्यति ॥ २४६
लोमझ्यः स्वाहेत्येवं हि नोमप्रति वै तनुम् ।
मज्जाना जयादापि मन्त्ररेभिर्यथाक्रमम् ॥ २४७
मंग्रामे वा हतो लक्ष्यभूतः शुद्धिमवाप्न यात्।
मृतकल्पः प्रहारत्तों जोवनपि विशुध्यति ॥ २४८
अरण्ये नियतो अधात्रि वेदस्य मंहिताम् ।
मुच्यते वा मितागोवा प्रतिस्रोतःमरस्वतीम् ॥ २४८८
पाचे धनं वा पर्याप्त दत्त्वा शुदिमवाप्नुयात् ।
भादातच विशुद्धार्थमिष्टिवैश्वानरी स्मृता ॥ २५०
यागस्थक्षवविड घाती चरैव्रह्महणणे व्रतम्।
गर्भहा च यथावर्ण तथाले योनिमूदकः ॥ २५१
चरैवतमहत्वापि घासार्थचेत् समागतः ।
हिगुणं सवनस्थे तु बाधणे व्रतमादिशेत् ॥ २५२
सुराम्बुष्टतगोमूत्रपयसामग्निसन्निभम् ।
सुरापोऽन्यतमं पीत्वा मरणाच्शुदिच्छति ॥ २५३
वालवासा जटो वापि ब्रह्महत्याव्रतञ्चरेत् ।
पिण्याकं वा कणा यापि भक्षयेविसमा निशि ॥२५४
अज्ञानात् तु सरां पीत्वा रेतोविण्मू त्रमेव वा ।
पुन' संस्कारमहन्ति त्रयो व द्विजातय ॥ २५५

·८३
यानबका संहिता
यतिलोक न मायाति ब्राह्मणी या सुरां पिवेत् ।
इहैव त गुनी ग्रधी शूकरी चाभिजायते ॥ २५६
बाह्मणस्वर्णहारी तु राजे मुपलमर्पयेत् ।
खकम स्यापयंस्तेन हतो मुक्तोऽपि वा शुचिः ॥ २५०
अनिवेद्य नृपे शुध्येत् सुरापनतमाचरन् ।
आत्मतुल्य सुवर्ण वा दद्यादा विप्रतुष्टिकृत् ॥ २५८
तऽयःशयने साईमायस्था योपिता स्वपत् ।
ग्यहोवोत्कृत्य पणो नैऋत्यां वोवसृजेत्तनुम् ॥ २५८
प्राजापत्य चरेत् सधं समा वा गुरुतल्पगः ।
चान्द्रायणं वा लोन्मासानभ्यस्यन् वेदसंहिताम् ॥ २६.
एभिस्तु संवसेद्यो वै वत्मरं मोऽपि तत्समः ।
कन्यां समूहहेदेपा मोपवासामकिञ्चनाम् ॥ २६१ ,
चान्द्रायणं चरीत् मानवसाष्टाविन्य तु ।
शूद्रोऽधिकारहोनोऽपि कालेनानेन शुध्यति ॥ २६२
मिथ्याभिशंसिनी दापो समोभूतवादिनः ।
मिथ्याभिशस्तपापञ्च समादत्ते भृपा वदन् ॥ २६३
पञ्चगव्य पिवेदगोनो मासमासोत मयतः।
गोठे गयो गोऽनुगामी गोप्रदानेन शुध्यति ॥ २६४
कञ्चवातिकच्छ्रञ्च चरदापि समाहितः।
दद्याविरात्र वोपोय वृपमैकादशास्तु गाः ॥ २६५
उपपातकरद्धिः स्यादेवं चान्द्रायणेन वा।
पयसा वापि मासेन पराकणायवा पुनः ॥ २६८.
ऋपभैकसहसा गा दद्यात् क्षत्रवधे पुमान्।
ब्रह्महत्याव्रतं वापि वत्मरवितयं चरेत् ॥ २६७
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·याजबल्कर साहता"
-
वैश्यहाद चरदेतद्दद्यादै कशतं गवाम् ।
पग्मामान् शूद्रहा ह्येतद्दद्यादनई शापि वा ॥ २६८,.
दुर्वृत्ता ब्रह्मविटक्षत्रशूद्र्योपाः प्रमाप्य तु ।
दृति धनुर्ध्वम्तमवि कमाइयांहिशुद्धये ॥ २६८
अप्रटुष्टा,स्त्रियं हत्या शूद्रहत्यानतं चरेत् ।
अशिमतां महस्रञ्च तथानस्सिमतामनः ॥ २७०
मा रगोधानकुल मण्डूकश्वपतत्रिणः ।
हत्या बाई पिपत् घोरं मंछ वा पादिकञ्चरेत् ॥ २७१
गजे नोलबपाः पञ्च शुके वत्सो विहायनः ।
खराजमपेषु पो देयः क्रोचे चिहायणः ॥ २७२
हंसश्येनकपिक्रव्यान्जलस्थलशिाण्डिनः ।
भाराच हत्वा दद्याद्गामक्रयदरतु वत्मिपाम् ॥ २७३
उरगप्यायमो दण्डः पण्डो वपुसौसकम् ।
कोले तघटो देय उष्ट्रे गुञ्जा इये शुकम् ॥ २७४
तित्तिर्गत तिलद्रोण गनादीनामशावन् ।
दानं दातुञ्चरेस् कच्चकैकस्य निगुदये ॥ २७५
फलपुष्पान्तरमजमत्वात छतागनाम् ।
किचित् साम्यिवधे देयं प्रणायामम्त्वनस्थि ॥ २७६
रामगुलालतायोरूमंटने जप्यमृगतम् ।
मादोषधियाच्दे शोरागो गोऽनुगो दिनम् ।। २७७
पुरलीवानरवरेटयोहादियायमः ।
प्रणायाम जले कत्ला एतं माग्य विशुध्यति । २७८
यन्मेऽरितइत्याभ्यां म्कन्न इतोऽनुमन्तये ।
म्तनान्तरं भ्रुवोगाध्य सेनानामिकया म्यूमेत् ॥ २०८

·यानबल्का संहिता। ८५ मयि तेज इति घटायां खां दृष्ट्वाम्बुगतां जपेत् । सावित्रीमशुची दृष्टे चापस्ये चानृतेऽपि च ॥ २२० अवकीर्णो भवेद्गत्वा ग्रहाचारो तु योपितम् । गईभं पधमालभ्य नैऋत्यां स विशुध्यति ॥ २८१ मक्षाग्निकार्ये त्या तुमसरानमनातुरः ।। कामायकोणं इत्याभ्यां जुहयादातुतियम् ॥ २॥ उपस्थानं ततः कुर्यात् समासिञ्चखनेन तु । मधुमांमागने कार्य कृच्छ्रः शेषव्रतानि च ॥ २६, प्रतिकूलं गुरोः हाला प्रसाद्यैव विशुध्यति। कृच्छ्रत्रयं गुरुः कुयाम्नियेत.प्रहितो यदि ॥ २४ क्रियमाणोपकार तु'मृते विग्रे न पातकम् ।। विपाके गोहपाणाञ्च भेपजाग्निक्रियार च ॥ २८५ महापापोपपापाभ्या योऽभिशंसन्मृपापरम् । अननो मासमायोत म नापी नियतेन्द्रियः ॥ २८॥ अभिशस्तो मृपा शस्त्र चरेदाग्नेयमेव वा। निर्वपेच पुरोडाशं वायव्य पशुमेव व ॥ २८७ अनियुक्तो भ्राटजाया गच्छ'यान्द्रायणञ्चरेत् । 'विरावान्ते तं प्राश्य गत्वोदक्यां विशुध्यति ॥ २८८ बीन् सकानाचरेवात्ययाजकोऽभिचरत्रपि। वेदप्लायी यवाश्यद त्यता च शरणागतम् ॥ २८० गोष्ठे वसन् यारो मासमेकं पयोक्तः। गायत्रीजप्यनिरतो मुच्यतेऽसत्पतिमहात् ॥ २८॥ प्राणायामौ जले सात्वा खरयनोट्रयानगः ।। नग्नः स्नात्वा च भुन्ना च गला चैव दिवास्त्रियम् ॥ २८१ t

·याजबएका साहता।
.
गुरु त्वंशत्य हुकृत्य विमं निर्जित्य वादतः।
बद्ध्वा वा वाससा क्षिप्रं प्रसाद्योपवसेहिनम् ॥ २८२
विमो दण्डोद्यमे कच्छ्रस्त्वतिकृच्छ्रो निपातने।
सच्च्ातिकच्छोऽसकपाते कच्छोऽभ्यन्तरशोणिते ॥ २८३
देशं कालं क्यः शक्ति पापञ्चावेक्ष्य यत्नतः ।
प्रायश्चित्तं प्रकल्पा स्यादयत्र नोक्ता च निष्कृतिः ॥ २८४
टासोकुम्भ वािमाबिनयेयुः स्ववान्धवाः ।
पतितस्य वहिः कुर्यु: सर्वकार्येषु चैवतम् ॥ २८५
चरितव्रत पायात निनयेरन् नवं घटम् ।
'जुगुप्सेरन् म
म चाप्येनं संवसेयुथ सर्वशः ॥ २८६
पतितानामेप एव विधिः स्त्रीणां प्रकोर्तितः
धामो ग्यहान्तिके देयमन्नं वासः सरक्षणम् ॥ २८७
नीचाभिगमनं गर्भ-पातनं भर्तृहिंसनम्।
विशेषपतनीयानि स्त्रीणामेतान्यपि ध्रुवम् ॥ २८८
शरणागतवालस्त्रीहिंसकान् संवसेन तु ।
चोर्णव्रतानपि सदा कृतघ्नसहितानिमान् । २८८ .
घटेऽपवर्जिते ज्ञातिमध्यस्थो यवसं गवाम्।
प्रदद्यात प्रथमं गोभिः सत्कृतस्य हि सक्रिया ॥३०.
विख्यातदोपः कुर्चीत पर्पदोऽनुमतं व्रतम् ।
अनभिस्यातदोपस्तु रहस्यं व्रतमाचरेत् । ३०१:
विरात्रोपोपितो जवा ब्रह्महा बघमर्षणम् ।
अन्तनले विशुध्येत गां दत्त्वा च पयस्विनीम् ॥ ३०२
नोमभ्यः स्वाहेत्वथवा दिवमं मारुताशनः ।
जले स्थित्वाभिनुहुयाच्चत्वारिंशदृष्टताहुतीः ।। ३०३

·५
याज्ञवल्कर संहिता
बिरानोयोपितो भूत्वा.कुष्माण्डौभिघृतं शुचिः ।
सुरापः स्वर्णहारी तु रूद्रजापी जले स्थितः । ३-४
सहस्रशोर्याजापो त मुचने गुरूतल्पगः ।
है गौईया कर्मणोऽस्यान्ते पृथगेमिः पयस्विनी ॥ ३०
प्राणायामशतं कायं मर्वपापापनुत्तये ।
उपपातकजातानामनादिष्टस्य चैव हि ॥ ३०६
पोझाराभिटुतं सोमसलिलं पावनं पिवेत् ।
कत्वा तु रेतोविएम वमाशनञ्च द्विजोत्तमः ॥ ३०७
निशायां वा दिवा पापि यदज्ञानरूतं भवेत् ।
बैकाल्यसन्धयाकरणात्तत् सर्वं विप्रणश्यति ! ३०८'
क्रियारण्यकअपो गायत्रीय विशेषतः ।
सर्वपापहरा ते रुदैकादशिनी तथा । ३९८
यत्र यत्र चामडोर्णमात्मानं मन्यने हिजः ।
तत्र तत्र विलोमो गायबंधा वाचन तथा ॥ २१०
वेदाभ्यासरतं चान्तं महायजक्रियारतम् ।
न स्पृशन्तीह पापानि महापासकमान्यपि ॥ ३११
वायुभयो दिवा तिष्ठन् राषि नीत्वास सूर्यदृक् ।
'जता महसं गायचयाः शुध्येबृद्धवधाहते ॥ २१२
मनचयं दया भान्तिनं सत्यमकल्कना ।
अहिंसास्त यमाधुर्यदमायेति यमाः स्मृताः ॥ ३१३
सानमौनोपदासज्या-स्वाध्यायोपस्थनिग्रहाः।
नियमा गुरुश्यूपाशीचानोधाममादताः ॥ ३१४
गोमूर्व गोमयं शीरं दधि सर्पिः कुशोदकम् ।
जगवा परेऽहन्युपवसेत् कच्छ सान्तपनश्चरेत् ॥ ११५

·याजबल्का सहिता।
पृथकमान्तपनद्रव्यै पडह सोपवामक' ।
सप्ताहेन तु कच्छोऽय महासान्तपन स्मृत ॥ २१६
पलोदुम्बरराजीव विल्वपत्र कुभोटकै ।
प्रत्येक प्रत्यह पौते पर्ण कृच्छ्र डदाहत ॥ २१७
तप्तक्षीरयताम्ब नामकैक प्रत्यह पिवेत् ।
एकरातोपवासथ तप्तक्लच्छ उदाहत ॥ ३१८
एकभक्तन नक्कम तथैवायाचितेन च ।
उपवासेन चैन पादवच्छ प्रकोत्तित ॥ ३१८
यघाकथञ्चिचिगुण प्राजापत्योऽयमुच्यते।
अयमेवातिकृच्छ स्यात् पाणिपृरानभोजम ॥ ३२०
कृच्छातिष्चक्र पयसा दिवमानेकविशतिम्।
हादशाहोपवासेन पराक परिकीतित ॥ ३२१
पिण्याकाचामतकाम्बुमक्तूना प्रतिवासरम् ।
एकरावोपवामच कचछ मौम्योऽयमुच्यते ।। ३२२
ण्पा त्रिरात्रमभ्यामादेकैकम्य यथाक्रमम।
तुलापुरूप इत्येप जेय पाञ्चदशाहिक ॥ ३२३
तिथिवद्या चरेत् पिण्डान शुक्ल शिष्यण्डमम्मितान् ।
एकैक हामवेत् कृष्ट पिण्ड चान्द्रायण चरन । ३२४
यथाकथञ्चित पिगड़ाना चत्वारिशच्छतदयम ।
मामेनवोपभुञ्जीत चान्द्रायणमथायरम ॥ ३२५
कुात्तिपवणनायो कच्छ चान्द्रायण तथा।
पवित्राणि जपेपिण्डान गायवया चामिमन्तवेत ॥ ३२६
अनादिष्टपु पापे गदियान्द्रायणेन तु।
धर्माय यथरदेशचन्द्रस्यति मलोकताम् ॥ ३२७

·८ . याजबल्का महिला। सच कर्मकामस्तु महतीं श्रियमान,यात् । यथा गुरुकतुफले पाप्राति च ममाहितः ॥ ३२८ श्रुत्वैतानृपयो धमान् याज्ञवस्केन भाषितान् । दमूतुमहात्मानं योगोन्द्रममितौजमम् ॥ ३२८ ये इद धारयिष्यन्ति धमाशास्तमतन्द्रिताः । इक्षलोवी यशः प्राम्य री याम्बन्ति विपिष्टपम् ॥ ३३॥ विद्यार्थों प्राप्नुयाद्विद्या धन कामो धन तथा। भायुप्कामस्तथैवायुः श्रीकामो महती थियम् ॥ ३ लोकत्रयमपि स्माद्य. आई यावयिष्यति । पितृणां तस्य रतिः स्यादश्या नात्र संशय. ॥ ३३२ ब्राह्मणा. पावता याति क्षत्रियो विजयी भर्वत । वेश्याऽपि धान्यधनवानस्य शास्त्रस्य धारणात ॥ ३३ य इदं यावयेद्धिमान् दिजान् सर्जम् पर्वसु । प्रश्वमेधफन्तं तस्य तद्भवाननुमन्यताम् । ३३४ श्रुत्वैतदयाज्ञवल्केवाऽपि प्रोतामा मुनिभाषितम् । एवर्मास्वति होवाच नमस्तस्य स्वयष्ये । ६३५ इति थोयाञवल्काोये धर्मशास्ते प्रायशिक्तं anोगाभाग 2

·हारीतसंहिता।
प्रथमोऽध्यायः।
येवयमधर्मस्या भक्ता केशयं प्रति ।
रति पूर्व वया पो भूभुषासदिजोत्तमाः ।।
वर्णनामात्रमाणात धम्मान् नो बृष्टि सत्तम ।
यन सन्तुष्यते देवो मारसिंहः सनातनः ॥ २
कण्डेयः।
प्रवाई कथयिष्यामि पुराउत्तमनुत्तमम् ।
ऋषिभिः सह संवादं हारीतस्य महात्मनः ।
हारोतं सर्वधर्माजमासीनमिव पादकम् ।
प्रपिपत्यानुवन् सव्वं मुनयो धर्मकारिणः ॥ ४
भगवन् सर्चभमेच सर्वधर्मप्रवत्तक ।
वर्णानामायमाणाश्च धान् नो वदि भार्गव । ५
ममामादयोगशाखच विष्णुभतिकरं परम् ।
एतचान्यञ्च भगवन् अ.हि नः परमो गुरुः ।।
हारोतस्तानुवाचाथ तैरेव चोदितो मुनिः।
शृण्वस्तु मुनयः सर्ने धमान् पश्यामि शावतान् । ७
वर्षानामाबमाणाच योगशास्वध सत्तमाः।
सन्ध्यार्य मुचते मर्यो जन्म सारवन्धपात ॥८
पुरा देवो अगत्सष्ट्रा परमात्मा समोपरि।
सुष्पाप भोगिपर्यडे गयने त चिया सह ।

·.
4
हारोतमंहिता।
तम्य सुप्तन्य नाभी तु महत् पद्ममभृत, किल।
पनमध्ये ऽभवद ब्रह्मा पेदवेदाङ्गभूपणः ॥ १०
स चोलो देवदेवेन जगत सृज पुनःपुनः।
मोऽपि सृष्ट्वा नगत सच,मदेवानुरगानुपम् : ११
यजमिदा मगवान् ब्राहाणान मुग्ननोऽजत 15
असृजत, क्षत्रियान् वाहाण्यानप्यूरदेशतः । १२.
शूद्रांच पादयोः स्पृहा तपाचवानुपूर्वशः।
यथा प्रोयाच भगवान् ब्रदायोनिः पितामहः ॥ १३
सहचः मम्प्रवघ्यामि गृणत विजसत्तमाः।
धनं यगस्यमायुष्यं खग्यं मोचपालप्रदम् ॥ १४
प्राण्यां दाणेनैपमुत्पनो ब्राह्मणः स्मृतः ।
तस्य धर्म प्रवच्यामि तदयोग्य देशमेव च । १५
रुपामारो गगो यत्र स्वभावेन प्रवर्तते।
तरिमन् देशे वसेरमः गिधति दिजसत्तमाः ॥ १६
पदकम्माणि निजान्याहुनाप्रणम्य महात्मनः ।
तैरेव सततं यस्तु वर्तवत् मुमेधरी ॥ १७
अध्यापनशाध्ययन याजनं यजनं तथा ।
दानं प्रतिग्रहश्चेति पट्कम्भाणीति चोयते । १८
अध्यापनञ्च विविधं धमाधमुक्यकारणात् ।
गगुणाकरणचेति विविध परिकीर्तितम् ॥ १८
पपामन्यतमाभावे याचारो मवेदहिजः ।
तत्र विद्या न दातव्या पुरुषेण हितैषिण:२०
योग्यानध्यापर्येच्छिय्यानयोग्यानपि यर्जयेत्।
विदितात् प्रतिपकोयादग्रहे धम्मप्रमिइये ॥ २१

·~
.
हारीतमंहिता।
वैटष्चैवाभ्यमनित्यं शुचौ देश समाहितः ।
धर्मशास्त' तथा पाठ्य ब्राह्मणे; शुद्धमानमः ॥ २२
वेदवत् पठितव्यश्च न्योतव्यञ्च दिवा निशि।"
स्मृति होनाय विप्राय अतिहीने तथैव च ॥ २३
दानं भोजनमन्यच.दत्तं कुलविनाशनम् ।
तस्मात् मर्वप्रयत्नेन धर्माशाख पठेदहिजः ॥ २४
युतिग्मृती च विप्राणां चक्षुमो देवनिर्मिते ।
काणम्तत्रैकया हीनो दाभ्यामन्धः प्रकीर्तितः ॥ २५
गुरूगनुपणचव यथान्यायमन्द्रितः ।
मायं प्रातरूपासोत विवाहाग्नि' हिजोत्तमः । २६
सुखातस्तु प्रशीत वैम्वदेवं दिने दिने ।
अतिथीनागताञ्चन्या पूजयेदविचारतः ॥ २०
पन्यानझ्यागतान् विप्राणपूजयेच्छप्तिातो ग्रही।
खदारनिरतो नित्यं परदारपिवर्जितः ॥ २८
कृतहोमस्तु भुजोत मायं प्रातरूदारधोः ।
मत्यवादो जितक्रोधी नाधम्मं वर्तयन्मतिम् ॥ २८
वकर्माणि च सम्प्राप्त प्रमादाय निवर्तते ।
सत्यां हित्यां वदेहाचं परन्नोकहितपणीम् ॥ ३०
एप धर्मः समुद्दिष्टो ब्रामणस्य समासतः ।
धर्मामेव हि यः कुर्यात्म याति प्रमाणः पदम् । ३१
इत्येप धर्मः कथित मयायं पृष्टो भवद्भिस्व खिलाघहारो।
धदामि रामामपि चैव धर्ममान् धक् प्रधग्योधत
विप्रवा: ३२
इति हारोते धर्मगाचे प्रथमोऽध्यायः ॥ १॥

·.
द्वितीयोऽध्यायः ।
सवादीमा प्रवक्ष्यामि यथायदनपूर्वणः ।
येयु प्रसता विधिना सर्थ यान्ति पर गतिम् ।
राज्यस्खः शाजिययापि प्रला धम्मेण पालयन् ।
कुयादध्ययन सम्यग्यजेदयमान् यधायिधि ॥२
दयाहानं हिजातिभ्यो धम्मबुद्धिसमन्वितः ।,
सभ्यायानिरतो निलं पड़भागाईः सदा नृपः।३
नोतियास्त्राकुशल सन्धिविप्रहतत्ववित् ।
देववाशापभय पिटकार्यपरस्तथा।।
धम्मेण यजन कार्यमधर्मपरिवर्जनम्।
उत्तमां गतिमानोति वियोऽप्येवमाचरन् । ५
गोरचा सपिवाणिज्य काहेश्यो यथाविधि ।
दान देयं यथाशस्त्या मानपानाच भोजनम् ॥६
दम्भमोहविनिमुक्तस्तथा वागनसूयकः ।
खदारनिरतो दान्तः परदारवियर्जितः ।
धनैविप्रान् भोजयित्वा यज्ञकाले तु याजकान् ।
अप्रभुत्वञ्च वत्तेत धम्म प्वादेशपातनात् ॥८
यज्ञाध्ययनदानानि कुयाग्नित्यमन्द्रितः ।
पिट कार्यपरचेव मरसिंहासनापरः ॥e
एतद्देश्यस्य धम्मोऽयं वधर्ममनुतिष्ठति ।
एतदाबरते यो हिस स्वर्गी नाव संशयः॥ १०
वर्णवयस्य शयूषां कुर्याच्छुद्रः प्रयवतः ।
दासववाद्यपानाच विशेषेण समाचरेत् ॥ ११

·हारोत संहिता अयाचिंतप्रदाता च कष्टं वृत्ताधमाचरेत् । पाकयज्ञविधानेन यह वमततन्द्रितः ॥ १२ शूद्राणामधिक कुादनं न्यायमत्तिनाम् । धार जोर्णवस्त्रस्य विप्रप्योच्छिष्टभोजनम् । खदारेषु रतियैव परदारविजनम् । १३ दत्य कुयात् सदा शूद्री मनोवाकायकर्मभिः । स्वानमन्द्रमवाप्रोति नष्टपापः सुपुण्यवत् ॥ १४ वर्षेषु धा विविधा मयोला यथा सपा प्रमुखरिता: पुरा। शृणुध्वमवायमधमा मयोच्यमान कमशो मुनीन्द्राः॥ १५ इति हारोते धर्मशास्खे हितोयोध्यायः ॥ २ ॥ तृतीयोऽध्यायः । उपनीतो माणवको वमेदगुरुकुलेषु च । गुरो कुले प्रियं कुर्यात कर्मशा मनमा गिरा अनार्यमधःशय्या तथा वरूपासना । उदकुम्भान गुरोर्दघादगोप्रासन्धिनानि च कुर्यादध्ययनवेध प्रमचारो ययाविधि । विधि त्या प्रकुर्थाणो न स्वाध्यायफन लभेत् ।। या कथित कुरुते धम् विधि हिला दुरात्मवान् । न तत्फसमवाप्रोति कुर्वाणोऽपि विधिद्युतः । ४

·--
हारीतसंहिता।
तस्मादेव्रतानीह चरेत् स्वाध्यायसिद्धये ।
शौचाचारमशेषन्तु शिक्षयेद्गुरुमनिधी । ५
पजिनं दण्डकाष्ठश्च मेखनाचोपवोतकम्।
धारयेदप्रमत्तथ ब्रह्मचारो मेमाहित
.६
साय प्रातय भोज्या मयतेन्द्रियः ।
पाचम्य प्रयतो नित्यं न कुर्याइन्तधावनम् ॥ ७
छत्रञ्चापानहञ्चव गन्धमास्यादि वर्जयेत् ।
नृत्यगोतमयालापं मैथुनच विवर्जयेत् ॥८
इस्त्यजारोहण व मन्त्यजत् संयतेन्द्रियः ।
सन्धोपास्ति' प्रकुर्वीत वनचारी व्रतस्थितः ॥८
अभिवाद्य गुरोः पादो सन्ध्याकम्भावसानतः ।
तथा यागं प्रकुर्वीत मातापिताय मित: १०
एतेषु:विषु नटे पु नष्टाः स्युः सर्वदेवताः।
एतेपा शासने तिछे दवह्मचारो विमत्सरः । ३१
अधीत्य च गुरोव्वेदान् वेदो वा वेदमेव वा।
गुरवे दक्षिणा दद्यात् संयमो ग्राममावसेत् ॥ १२
यम्यैतानि सुगुमानि जिद्वोपस्योदरं करः ।
सध्यामममय रुत्वा ब्राह्मणो ब्रह्मचर्यया ॥ १३
तस्मिन्नेव नवेत् काम्नमाचार्ये यावदायुषम् ।
तदभावे च तत्पुत्रे तच्छिष्ये वाथवा कुले।
न विवाहो न मयामो नैष्ठिकस्य विधीयते । १४
इमं या विधिमास्याय त्यजेहेहमतन्द्रित.।
नेह भूयोऽपि नाचत ब्रह्मचारी दृटबत ॥ १५

·हारोतमंदिता। यो ब्रह्मचारी विधिना समाहित चरेत् पृथिव्यां गुरूसेवने रखा। सम्प्राप्य विद्यामतिदुर्लभो शिवां फलञ्च तस्याः सुलभन्तु विन्दति ॥ १५ इति हारीते धर्मशास्त्रे वतीयोऽध्यायः॥३॥ चतुर्थोऽध्यायः। महोतवेदाध्ययनः युसशास्वार्थतत्वधित् । असमानार्यगोवा हि कन्यां सभाटकां शभाम् । १ सावयवमम्पर्णा सुहप्तामुदहेवरः। बामेण विधिना कुर्यात् प्रशस्तन दिजोप्तमः ॥ २ तथान्ये बहवः प्रोक्षा विवाहा पर्यधर्मतः । प्रौपासनच विधिवदात्य दिजपुडवाः । सायं प्रातब जूयात् सर्वकालमतन्द्रितः । सानं कायं ततो नित्यं दन्तधावनपूर्वकम् । ४ उपःकाले समुत्थाय सतगौशे यथाविधि । मुखे पर्युपिते नित्यं भवत्यप्रयतो नरः । ५ सम्माष्णुष्कमथा, वा भक्षयेहन्न ठकम्। करवं खादिरं वापि कदम्ब कुरवं तथा । समपर्णयिपीजम्बुनिम्न मधेव ध। अपामार्गश विषशार्कचोऽम्यरमेव च ॥ ७ एते प्रगस्ताः कोयिता दनाधावन कम्मपि।

·हारीतमंहिता।
मबै कण्टकिनः पुण्या' क्षीरिणय यशस्विनः ।
अष्टाङ्ग लेन मानेन टण्डकाष्ठमिहोच्यते।
प्रादेशमात्रमथवा तेन दन्तान् विशोधयेत् ॥
प्रतिपत्पर्खपष्ठीषु नवम्याञ्चैव मत्तमा. ।
दन्तानां काठसयोगाइहत्यामातम कुलम् ॥ १.
अभाव दन्तकाष्ठाना प्रतिपिदिनेषु च ।
अपा बादशगण्डुषैर्मुखदि ममाचरेत् ॥ ११
सात्वा मन्त्रवदाचम्य पुनराचमनं चरेत् ।
मन्च प्रोक्ष्य चात्मान प्रक्षिपदुदकालिम् ॥ १२
शादित्येन सह प्रातमन्देहा नाम राक्षसाः ।
युध्यति वरदानेन ब्रह्मणोऽव्यतजन्मनः ॥ १३
उदकाञ्जलिनिनेपा गायवधा चाभिमन्त्रिताः।
निघ्नन्ति राक्षसान् मान् मन्देहास्यान् हिजरिता. ॥ १५
तत प्रयाति सविता ब्राह्मणैरभिरक्षितः ।
मरोच्यादो माहामागे सनकादेश योगिभि ॥ १५
तम्मान लड्वयेत् सन्ध्या माय प्रात. समाहित ।
उल्लवयति यो मोहात् म याति नरक ध्रुवम् ॥ १६
माय मन्लवदाचम्य प्रोक्ष्य सूर्यस्य चालिम् ।
दत्त्वा प्रदक्षिणं कुयाजलं स्पृष्ट्वा विशुध्यति ॥ १७
पूर्वा सन्ध्या सनक्षत्रानुपासीत यथाविधि ।
गायत्रीमभ्यसेत्तावदयावदादित्यदर्शनात् ॥ १८
उपास्य पश्चिमा सन्ध्या मादित्याच यथाविधि ।
गायत्रीमभ्यसेत्तावदयावत्तारा न पश्यति ॥ १८
ततथावमय प्राप्य कृत्वा होम स्वयं वुध ।

·८८
हारोतसंहिता
मचिन्त्य पोष्यवर्गप्य भरणार्थ विचक्षण । २०
सतः शिणहितार्थाय पाध्याय फिद्धिदापरेत्।
इंग्जरय कार्यायमभिगच्छरिजोत्तम । २१
कुगपुष्पधनादीनि गत्वा दूरं ममाहरण।
नमो माध्याङ्गिक कुर्याधुची देगे मनोरम : २२
विधि तस्य प्रयष्यामि ममामा पापनागनम् ।
सावा येन विधानम मुच्यते मयिस्थिपाम् ॥ २३
सानायें मृदमानीय महासततिम मह!
समनाय सतो गरेपदी गदजनाधिकाम् ॥ २४
नद्यान्न विद्यमानाया न मायादन्यवारिणि ।
न मायादम्पतीयेप विधमान वाटो । २५
मरिहर नदोघान प्रतिषीस स्थिमरेत् ।
तडागादिपु सोयेषु मायाग सदभापत : २६
गचिदगं समभ्युन म्यापर्यत् मकनाम्याम् ।
मनोयन पक दे निम्त् प्रसार यसस : २०
मानादिफश मम्प्राप्य कुम्यादाधमनं युध ।
मीनान प्रवियाय वागयतो नियममहि।
मात्य मनमा मजयगुफमत्रमे ।
मतम्तोर ममामाघ पाचम्याप' ममयत ।
प्रोचयापानसपासntan
कुगायोग प्रोल्लाला यमन ।
बोमापिनीति मागारपिन fem...
सीमागमतीन मिनम
निमनामने सम्पनिय घाममा "

·हारीतसंहिता।
मात्वाक्षततिलैस्तद्देवर्षिपिटभिः सह ।
तर्पयित्वा जलं तस्मानिष्पौड च समाहितः ॥ ३२
जलतीरं समासाद्य तत्र शुक्ल च वाससी।
परिधायोत्तरोयञ्च कुर्यात् केशान धूनयेत् ॥ ३३
न रामूल्बणं वासो न नोलाञ्च प्रशस्यते ।
मलात गन्धहौनच वर्जयेदन्यरं बुधः ॥ ३४
ततः प्रक्षालयेत् पादौ मृत्तोयेन विचक्षणः ।
दक्षिणन्तु कर सत्वा गोकर्णालतिवत् पुनः ॥ ३५
त्रिः पिवेदौचितं तोयमास्य दिः परिमार्जयेत्।
पादौ शिरस्सतोऽभ्युच्य विभिरास्यमुपस्पृशेत् ॥ ३६
श्रङ्ग,ठानामिकाभ्याञ्च चतुपो समुपस्पृशेत् ।
तथैव पञ्चभिमूर्षि स्मशेदेवं समाहितः ॥ ३७
अनेन विधिगाचम्य वाण: शुधमानसः ।
कुर्वीत दर्भपाणिस्त दक्षुखः प्रामुखोऽपि वा ॥ ३८
प्राणायामवयं धीमान् यथान्यायमतन्द्रितः ।
जपयज्ञ ततः कुयाहायनों वेदमातरम् ॥ ३८
विविधो जपयनः स्यात्तस्य तत्त्वं निवोधत ।
वाचिकस डपाश मानसश्च विधाकृतिः ॥ ४०
वयाणामपि यशानां येष्ठः स्यादुत्तरोत्तरः ॥ ४१
यदुननीचोच्चरितैः शब्दः स्पष्टपदावः।
मन्त्रमुञ्चारयन् वाचा जपयजन्तु वाचिकः ॥ ४२
शनैरुचारयमान्वं किञ्चिदोष्ठौ प्रचालयेत् ।
किविक्रवणयोग्यः स्यात् म उपार्जप स्मृत । ४३
.

·हारोतसंहिता।
धिया पदाचरयेण्या पपर्णमपदाक्षरम् ।
शब्दार्थचिन्सनाभ्यान्तु तदुक्तं मानसं स्मृतम् ॥ ४४
अपेन देवता नित्यं स्तू यमाना प्रमोदति ।
प्रसने विपुलान गोवान प्राप्त वन्ति मनीषिणः ॥ ४५
राक्षसाय पियाचाच महासय भीषणाः।
जपिताखोपसर्पन्ति दूरादेव प्रयान्ति ते । ४६
छन्द थादि विधाय जपेग्मन्धमतन्द्रितः ।
जपेदहरहर्मात्वा गायीं मनसा दिजः ॥ ४७
सहसपरमां देवीं शतमध्यां दगावराम् ।
गायत्री यो नपेचित्य सान पापेन लिप्यते ॥ ४९
प्रय पुण्यानसिं त्वा भानवे घोडवाहुकः ।
उदुन्यच्च जपेत् सू तवरिति पापरम् ॥ ४८
प्रदक्षिणमुपाहत्य नमस्कुर्यादिवाकरम् ।
ततस्तीन देवादीमतिः सन्तर्पयादिनः ॥ ५.
मानवस्त्रन्तु निस्सोच पुनराचमनं धरीत्।
तपालमनप्येह मानं दानं प्रकीर्तितम् ॥ ११
दर्भासीमो दर्भपाधि प्रयाविधानतः ।
मान खो बनयजन्त कुर्याग्रहासमन्वितः । ५२
सतोऽघ भानये दद्यात्तिलपुष्पाक्षसावितम् ।
उन्याय मूईपर्यन्तं सः शुचिपदिवाचा । ५१
सतो देवं नमस्कृत्य राई गच्छत्ततः पुनः ।
विधिना पुरुपयनस्य गत्वा विषणं ममर्शयेत् । ५४
देवदेवं तसः कुयानिक विधानमः।
गोदोहमालमाकाईदाताचं प्रति हो । ५५

·-
१०२
हारीतसंहिता।
अदृष्टपूर्वमन्त्रातमतिथिं प्राप्तमर्चयेत् ।
स्वागतासनटानेन प्रत्युत्थावन चाम्बुना ॥ ५६
खागतेनाग्नयस्तुष्टा भवन्ति ग्रहमेधिनः ।
पासनेन तु दत्तेन प्रीतो भवति देवराट् ॥ ५७
यादशौचेन पितरः प्रीतिमायान्ति दुर्लभाम् ।
अवदानेन युक्तेन प्यते हि प्रजापतिः ॥ ५८
तस्मादतिथये कायं पूजनं ग्रहमेधिना।
भक्त्या च शतितो नित्यं विष्णोरादनम्तरम् ॥ ५८
भिक्षाश्च भिक्षवे दद्यात् परिवाढ़ ब्रह्मचा
अकल्पितानमुद्धृत्य सव्यञ्जनममन्वितम् ॥ ६.
अलते वेवदेवेऽपि भिक्षी च रहमागते ।
उद्धृत्य वैश्वदेवार्थ भिक्षां दत्त्वा विसर्जयेत् ॥ ६१
वैखदेवकृतान् दीपाशतो भिक्षुळपोहितम् ।
न हि भिक्षुकतान् दोषान् वैशदेवो व्यपोहति ॥ ६२
तस्मात् प्राप्ताय यतये भिक्षां दद्यात् समाहितः ।
विष्णुरेव यतिच्छाय इति निचित्य भावयेत् ॥ ६३
सुवासिनी कुमारीच भोजयित्वा नरानपि ।
वालद्वांस्ततः शेपं स्वयं भुञ्जीत पा रही। ६४
प्रामुखोदन खो वापि मौनी च मितभापकः ।
अन्नमादौ नमस्कृत्य प्रहृष्टेनान्तरात्मना ॥ ६५
एवं प्राणाहुतिं कुर्यान्मन्त्रेण च पृथक् पृथक् ।
ततः स्वादुकराम भुञ्जोत सुममाहितः ॥ ६६
प्राचम्य देवतामियां संम्मरबुदर स्पृशेत् ।
इतिहासपुराणाभ्यां कक्षित् कालं नयेद्बुधः ॥ ६७

·1
हारीतसंहिता।
ततः सन्ध्यामुपामोत वहिर्गत्वा विधानतः ।
कृतहोमस्तु भुजोत राबी चातिथिभोजनम् ॥ ६८
सायं प्रातर्विजातीनामशनं तिचोदितम् ।
नान्तरा भोजनं कुर्यादग्निहोवसायं विधिः ॥ ६८
शिधानध्यापयेचापि अनध्याये विसर्जयेत् ।
स्मृत्यवानखिलांचापि पुराणोकानाप दिजः ७.
महानयस्यां वादश्यां भरण्यामपि पर्व ।
तथाक्षयवतीयायां शिष्यान् नाध्यापयेदहिजः ॥ ७१
माघमामे तु सप्तम्यां रथ्याख्यायान्तु वर्जयेत् ।
अध्यापन समभ्यञ्जन मानकाले च वर्जयेत् ॥ ७२
नोयमानं श ष्ठा महोस्था विजोत्तमाः।
म पठेगुदितं श्रुत्वा सन्ध्यायान्तु हिजोत्तमाः । ७३
दानानि च प्रदेयानि रहस्येन हिजोत्तमाः।
हिरण्यदानं गोदानं पृथिवीदानमेव च ॥ ७४
एवं धम्मो स्टहस्थस्य मारभूत उदाहसः ।
य एवं यदया कुर्यात् म याति ब्रमणः पदम् । ७५
जानोत्कर्यच तस्य स्यानारसिंहप्रसादतः।
तरमान्मुक्तिमवाप्नोति ग्राणो दिजसत्तमाः ६
एवं हि विप्राः कथिती मया य:
समायत शाखसधमरागिः।
रही रहस्यस्य सप्तो हि धर्म
कुर्वन् पयवाइरिमेति युताम् । ७०
इति द्वारीत धायाने चतुर्थोऽध्यायः॥४॥

·१०४ हारीतसंहिता। पञ्चमोऽध्यायः ।। प्रतः परं प्रवक्ष्यामि वानप्रस्थस्य सत्तमाः । धमायमं महाभागाः कथ्यमानं निवोधत ॥१ ग्रहस्थः पुत्रपौवादीन् दृष्ट्वा पलितमात्मनः। , भाया पुषु निक्षिप्य सह वा प्रविशेदनम् ॥ २ नखरोमाणि च तथा सितगावत्वगादि च । धारयन् जुहुयादग्नि वनस्थो विधिमाथितः॥३ धान्येय वनसम्भूतैर्नीवारावेरनिन्दितः । शाकमूलफलैर्वापि कुर्यादित्य' प्रयत्नतः ॥ ४ त्रिकालमानयुक्तस्तु कुर्यात्तीवनपस्तदा । पक्षान्त वा समीयाम्मासान्ते वा स्वपक्कभुक् ॥ ५ यथा चतुर्थकाते त भुलीयादष्टमेऽथवा । पष्ठे च कालेऽप्यथवा वायुभक्षोऽथवा भवेत् ॥ ध, पञ्चाग्निमध्यस्थस्तथा वर्षे निराशयः। हेमन्ते च जले स्थित्वा नयेत् कालं तपयरन् । ७ एवञ्च कुर्खता येन कृतवुहियथामतमम् । पग्नि सामनि कला त प्रवदुत्तरा दिशम् ॥ ८ प्रादेहपातं वनगो मौनमास्थाय तापसः । सरबतीन्द्रियं ब्रधं ब्रह्मलोके महीयते । तपो हि यः सेवति वन्ययासः समाधियुक्त प्रयतान्तरामा। विमुक्तपापो विमल: प्रशान्तः स याति दिव्यं पुरूषं पुराणम्॥१. इति हारीते धर्मशास्त्रे पञ्चमोऽध्यायः ॥ ५॥ 1 ·हारीतहिता। पंछोऽध्यायः । प्रप्त.परं प्रवयामि चतुर्यायममुत्तमम् । यच्या सदनुहाय तिष्ठन् मुच्येत बन्धमात् ।। एवं वनायमे,तिष्ठन् यातययेष किखियम् । चतुर्थमायम गच्छत् मन्यायिधिमा हिजः ॥२ दत्या पिलभ्यो देवेभ्या मानुषेभ्यय यवतः। दखा थाई पिटभ्यय मामुपम्यस्थामन ॥३ खानरी छात्वा प्रान म्बोदइ खोऽपि वा। पग्नि खात्मनि मरोप्य मन्त्रविस् प्रव्रजेत् पुनः।। ततः प्रति पुवाटो मेहालापादि वर्धयेत् । वधुनाममयं दद्यात् सर्वभूताभय तथा ॥ १ विदण्ड वैणवं सम्यक् मन्ततं ममपर्वकम् । वेष्टिसं सायगोवासरन्जुमचतुर खम् । ६ शोधार्थ मानसार्थच मुनिभि' समुदाद्वतम् । कोपोनाच्छादन वामः कन्या गीतनिवारिणोम् ॥ . पादुके पापि रजोयात् कुर्यावान्यस्य मंग्रहम् । एतानि तस्य लिङ्गामि यते प्रोहानि मर्वदा । मगन शतमन्यासो गत्वा सोर्थमनुत्तमम्। मात्वाचम्य च विधियाहस्त्रपूतेन पारिवार तर्पयित्वा त देवार मन्यवशास्कर ममेत् । मात्मन मानसो मौनी प्राणायामश्यं चरत् ॥ १. नायतोष ययाति बाधायेत् परं पदम् । स्थित्यमात्मनो नित्य भिघाटममयाचरेत् ॥ १॥ 8

·हारीतमहिता।,
सायंकाले त विप्राण ग्रहाण्यभ्यवपद्य तुं ।
सम्यग् याचेच कावलं दक्षिणेन करेण घे ॥ १२
पात्र वामकर स्थाप्य दक्षिनेन तु शेषयेत् ।
यावतानेन टप्तिः स्यात्तावनेशं समाचरेत् ॥ १३
सतो निहत्य तत्पावं संस्थाप्यान्यत्र संयमी।
चतुर्भिरङ्गलैथाद्य ग्रासमा समाहितः ॥ १४
सर्वव्यसनम युक्तं पृथक्पावे नियोजयेत् ।
सूयादिभृतदेवेभ्यो दत्त्वा सोक्ष्य वारिया ॥ १५
भुशीत पावपुटके पावे वावभ्यतो यतिः ।
घटकामस्थपर्गोषु कुम्भोतेन्दुकपावके ॥ १६
कोविदारकदस्येषु न भुञ्जीयात् कदाचन ।
मलाताः सर्व उध्यन्ते यतयः कांस्यभोजिनः ॥ १७
काम्यभाण्डेषु यत् पाको ग्रहस्थस्य तथैव च ।
कांस्ये भोजयतः सव्वं किल्विषं प्राप्नुयात्तयोः ॥ १८
भूमा पावे यतिनित्यं क्षालयेन्मन्वपुर्वकम् ।
न दुष्यते च तत्पान यज्ञेषु चमसा इय ॥ १८
अयाचम्य निदिध्यास्य उपतिष्ठेत भास्करम् ।
जपध्यानेतिहासय दिनपं नयेवुधः ॥ २०
शतसन्ध्यस्ततो राति नयेहेवगृहादिषु ।
द्वत्पुण्डरीकनिलये ध्यायेदात्मानमव्ययम् ॥ २१
यदि धर्मरतिः शान्तः सर्वभूतसमो को।
प्राप्नोति परमं स्थानं यत् प्राप्य न निवर्तते ॥ २२
दण्डभृदयो हि पृथक समाचरेच्ने गर्वम्त
वहिर्मुडा
।

·महारोत संहिता
सम्मुथ संसारसमस्तवन्धनात् स याति विष्णोरमृतात्मनः
पटम् । २१
प्रति दारोत धर्मशाय पष्ठोऽध्यायः ।
है
सप्तमोऽध्यायः ।
पर्समामायमापाच कथितं धमेलक्षणम्।
शम स्वर्गापगत प्राप्नुवन्ति विजातयः ॥ १
मोगमारवं प्रथयामि सपात मारमुत्तमम् ।
यस्य च अवणादयाम्ति मोधश्चैव मुगुचव :
योगाभ्यासयलेनैव नश्येयुः पातकानि ।
समादयोगपरो भूत्वा ध्यायनित्यं क्रियापरः ।
मापायामिन वचनं प्रत्याहारेण चेन्द्रियम् ।
धारणाभिर्वशे सत्वा पूर्व दुर्घषणं मनः ॥ ५
एकाकारममा मन्दं बुधरुपमनामयम् ।
सूयात् सुमसरं ध्याये जगदाधारमुच्यते । ५
पानानं पहिरन्त स्यं शवधामोकरममम् ।
सस्यकान्तमासीनो ध्यायेदामरणान्तिकम् ।।
जग सर्वप्राणिय सपाय प्रदिस्थितम् ।
यस सम्बंशनार्य सोऽइमामोति पिन्तयेत् ।
पामताभत यावत्तपोध्यान मुदीरितम् ।
सिमस्मादिक धर्म तरिम चाचरेत् ।

·हारीतसंहिता।
यथा रयोऽव होनस्तु यथानो रथिहौनकः ।,
एवं तपथ विद्या च संयुतं भैपलं भवेत् ॥ ८
यथाग्नं मधुमंयुक्त मधुराबेन संयुतम् ।
उभाभ्यामपि पक्षायां यथा से पक्षियों गतिः ॥१०
तथैव जानकर्मभ्यां प्राप्यते वाशाखतम् ।
विद्यातपोभ्यां सम्पनो ब्रामणो योगतत्परः ॥ ११
देवयं विहायाश मुतो भवति वन्धनात् ।
न तथा क्षीणदेहस्य विमायो विद्यते क्वचित् । १२
मया ते कथितः सर्वो वर्णाश्रमविभागशः।
सझेपेण हिमभेष्ठा धम्मस्तेषां सनातमः ॥ १३
श्रुत्वयं मुनयो धम्म स्वर्गमोक्षफलप्रदम् ।
प्रणम्य तमपिं लग्मुर्मुदिताः खं स्वमाथमम् ॥ १४.
मायः।
धर्मशास्त्रमिदं सर्व हारीतमुखनिःस्तम्।
अधोत्य कुरुते धनं स याति परमां गतिम् ॥ १५
ब्राहाणस्य त यत् कर्म कथितं वालस्य च ।
करूजस्यापि यत् कर्म कथितं पादजस्य च ॥ १६
अन्यथा वर्तमानस्तु सद्यः पतति आसितः ।
यो यस्याभिहितो धर्मः स तु तस्य तथैव च ।
तस्मात् स्वधम् कुर्वीत हिमो नित्य मनापदि । १७
वायत्वारो राजेन्द्र चत्वारवापि चांथमाः
बधम्मं ये त तिष्ठन्ति ते यान्ति परमां.मसिम् ॥ १८
सधव यथा नखां नारसिंहः प्रसीदति।
न तुष्यति तवान्वेन कम्मेणा मधुसूदनः १८
-
4

·-हारीतसंहिता।
भतः कुवन् निजं कर्म यथाकालमतन्द्रितः ।
सहस्रानोकदेवेमं नारसिंहच सालयम् । २०
उत्पनवेराम्यवलेन योगी
ध्यायेत् परं महा सदाक्रियावान् ।
सवं सुसं रुपमनसमा
विहाय देहं पदमति विष्णोः ॥ २१
इति हारीते. धर्ममामा सममोऽध्यायः । ७

·हारोसहिता।
उशनःसंहिता।
प्रथमोऽध्याय ।
मोमकाचार मुनयः भोगनं भागर मुनिम्।
मत्वा पमपुरखिलं धांगापिनिषधम् ॥ १
प्रायोपांगरता पूर्वमुशना धर्मसखवित् ।
धमार्थकाममोचाणा कारणं पापनाशनम् । २
सुसमाधिदो
यूय
गणव गदतो मम।
भार्गवं पितरं नत्वा उगनं धर्मममवीत् । ३
सतोपनयनो वेदानधोयत दिजोसमः ।
गर्भाष्टमे वाटमे वा खस्योगविधानतः । ४
दण्ड मेलापूर्व कृष्णाजिमधरो मुनिः ।
भिषाहारो गुहितबीचमायो गुरोम्मुखम् । ५
भासमुपवीतं मनिम्ति प्रमाणा पुरा।
माधणाना विहत सूत्र शोणमाविकमेव वा ।।
सदोपवीती चैव स्यात् सदा बहगियो हिंजः ।
पन्यथा यतकतं वास: कार्यास वा कपायकम् ।
तदेव परिधानोयं शुलमच्छिद्रमुत्तमम् । ७
उत्तरोयं समास्यातं वास.कष्णाजिन गुभम् ।
अभाव भष्यमर्जिन रौरवं या विधीयते ॥
उपवीतं वामदासष्यवाहुसमन्वितम् ।
उपयोतो भवेनित्यं निवीत' कण्ठलम्बनम् ।
मध्यवाई मसुदृत्य दक्षिणेन कृतां द्विजाः ।
प्राचीनावीतमित्यु पिनेय कर्मणि धारयेत् ॥ १.
.

·हारीतसंहिता।
अन्यगारै गोगोष्ठे होमे जप्य तथैव च।
स्वाध्यायभोजने नित्यं बाधयानाच सविधी ११
उपासने गुरुपाच्च मध्ययोरुभयोरपि ।
उपयोती भवेनित्यं विधिरैप समासनः । १२
मोनो वित्समा सक्ष्या कायऱ्या विप्रस्य मेखला।
सुष्माभावे कुशानाहुन्यिनैकेन वा विभिः ॥ १२
धारयेदिल्यपालांशं दण्ई केशान्तगं बिजः ।
यज्ञाख्यवक्षज वाथ सौम्यं तपमेयच । १४
सायं प्रातदिजः सन्धरामुपासीत समाहितः ।
कामालोभाड्यान्मोहात्कदा न पतिसो भवेत् । १५
पग्निकार्य ततः कुर्यात् मायं प्राप्तः प्रसनधीः ।
घात्वा सन्तर्पयह वान्टपोन् पिळगणांस्तथा । १६
देवाभ्यनी ततः कुर्यात् पुष्पैः पवेष चाम्बुभिः ।
पभिवादनशीलः स्मानित्यं हदेषु धर्मप्तः ॥ १७
अमावहम्भो मामिति मम्यक् प्रणतिपूर्वकम् ।
प्रायुरारोग्ययान् पित्तं द्रष्यायपरिवर्जिसः । १८
प्रायुष्मान् भव सौम्येति पायो विप्राभिवादने ।
अकारथास्य मानोऽन्से वाच्यः पूर्बाधरस्ततः । १८
यो म वेत्यभिवादम्य दिनः प्रत्यभिवादनम् ।
नाभिवायः म यिदुपा यथा शूद्रस्तथैव सः । २०
मव्येन पापिना कार्यमुपसग्रहणं गुरोः ।
सय्येन सभ्यः स्पष्टव्यो दक्षिणेन त दक्षिणम् । २१
चौकिकं वैदिकं वापि तथाध्यामिकमेव वा।
भाददीत यतो ज्ञानं तत्पूर्वमभिवादयेत् ॥ २२
.

·उपन:मंहिता
नोदकं धारयेमक्ष पुष्पाणि ममिधस्तथा।
। एवं विधानि चान्यानि न देवार्थेषु किञ्चन ।। २३
ब्राह्मणं कुशलं पृच्छेत् क्षत्रियाचाप्यनामयम् ।
वैश्य क्षेमं समागम्य शूद्रमारोग्यमेव च ॥ २४
उपाध्यायः पिता ज्येष्ठो भ्राता चैव महीपतिः।
मातुल्लख शुरचारमातामहपितामहो।
वर्णकाच पिढव्यव सप्तैते पितरः स्मृताः । २५
माता मातामही गुर्ची पिटमाटप्वमादयः।'
शः पितामही ज्येष्ठा ज्ञातव्या गुरव. स्त्रियः ॥ २
इत्युक्ता गुरवः म माटत: पिटतम्तथा।
अनुवर्तनमेतेषां मनोवाकायकर्मभि. ॥ २७
गुरूं दृष्ट्वा समुत्तिष्ठे दभिवाद्य कृताञ्जलिः ।
न तरूपविशेत् साई विवदेवार्थकारणात् ॥ २८
जीवितार्थमपि देपं गुरुभिर्नेव भाषणम् ।
उदितोऽपि गुपैरन्यैर्गुरूद्वेषौ पतत्यधः ॥ २८
गुरूणामपि मझेपो पूज्या पञ्च विशेषतः ।
नेपामाद्यास्वयः श्रेष्ठास्त पा माता मुपूजिता ॥ ३
यो हि वासयति दिवा येन मद्योपदिश्यते ।
न्य हो भ्राता च भर्ता च पञ्च ते गुरवस्तथा ॥ ६
पात्मनः सर्बयन प्राणत्यागेन वा पुनः ।
पूजनीयाः प्रयत्नेन पञ्चैसे भूतिमिता ॥ ३२
यावत् पिता च माता च हावेती निर्विकारणम्
तावत्म परित्यज्य पुनः स्यात्तत्परायणः ॥ ३३
30

·उशन संहिता।
समादृत्य तु तद्भेक्ष यावदर्थमिहाज्ञया।
भुजोत प्रयतो नित्य वागयतो नान्यमानस ॥ ५८
भैक्षण वत्तयेत्रित्य कामनाशो वेदवती।
भैनेण वतिनो हत्तिरूपवाससमा स्मृता ॥ ५८
पूजयेदशन नित्यमद्यादन्नमकुत्मयन् ।
दृष्ट्या दृष्येत् प्रमोदेच प्रतिनन्देच्च सर्वत ॥६०
अनारोग्यमनायुष्यमवर्दी कुत्सभोजनम ।
अपुण्य लोकविद्दिष्टं तस्मात् तत् परिवर्जयेत् ॥ ६१
प्रामुग्लोवानि भुञ्जोत दक्षिणमुख एव वा।
नाद्यादुदमुखो नित्य विधिपूब्ब सनातनं ॥ ६२
प्रक्षाल्य पाणिपादो च भुवानो दिरूणस्पृशेत् ।
शुचौ देश गमामोनोभुनान्ते विरूपस्पृशेत् ॥ ६३
मण्डल पूर्वत कृत्वा तत्र स्थाप्याथ भोजयेत् ।
खप्राणाहुतिपर्यन्त मौनमेव विधीयते ॥ ६४
इत्यौशनमम्मृतो प्रथमोऽध्याय ॥
.
द्वितीयोऽध्यायः ।
भुगा पीत्वा च म्रात्वा च तथा रथ्योपमर्पण
पोष्ठावनोमको म्पृष्ट्वा वामो विपरिधाय च ॥ १
रेतोमूवपुरीपाणागुनमर्गेगान्त्यभाषणे ।
तथा चाध्ययनारम्भे कामदामागमे तथा । २
चत्वर वा ग्मगान वा ममागम्य हिजोत्तम ।
मध्ययोरुभयोम्नवदाचान्त पाचमेत् पुन । ३

·उशन सहिता।
चण्डालो छसम्भासे स्त्रोशूट्रोच्छिष्टभापणे ।
उच्छिष्ट पुरूपं स्पृष्ट्वा भोज्यौं वापि तथाविधम् ॥ ४
पथुपाते तथाचामे अनृतस्य तथैव च ।
भोजनान्ते सध्ययो, मात्वा पोत्वा मूत्रपुरोषयो । ५
प्राचान्तोऽप्याचमेत स्पृष्ट्वा सतत् सदथान्यतः ।
प्रग्नेगवामयालम्भे स्पृष्ट्वा प्रयत एव वा ॥ ६
नृणामथाश्मनः स्पर्श लीवी विपरिधाय च ।
उपस्पृशजलं शुद्ध टा वा भूमिमेव वा ।
केशानाश्चात्मन. स्पर्श वाससा क्षालितस्य च ॥ ७
अनुष्णाभिरफेनाभिरदुष्टाभिय मध्वंश ।
शौचेमु. सुखमासीन. प्रामुखो वाप्युदमुख ॥ ८
गिर. प्राकृत्य कर्ण वा मुक्तकच्छशिखोऽपि वा ।
असावा पादया शौचमाचान्तोऽग्यशुचिर्भवेत् ॥e
सोपान का जलस्यो वा नोष्णोपोवाच मेबुध ।
न चैव वर्षधाराभिन तिष्ठन् न तोदकः । १०
नैकहस्तार्पितजलविना शूद्रेण वा पुन ।
न पादुकासनस्थी वा पहिर्जानुरथापि वा ॥ ११
न जल्पन्न हमन् प्रमाणच मद्ध एव वा ।
नावीचमाणाभित्रोणानिनफेनादथापि वा ॥ १२
शूद्राचिकरैर्मुलनधाराभिस्तथैव च ।
न चैवाझलिमि शब्दमकुर्वन् नान्यमानम ॥ १३
न वर्णरसदुष्टामिनचैव प्रदरोदकै ।
न प्रारिजनिताभिर्वा न वहि. कालमेव वा ॥ १४

·ठशनःसंहिता।
समाहत्य तु तद्भेक्ष यावदर्थमिहाज्ञया।
भुजोत प्रयतो नित्यं वाग्यतो नान्यमानसः ॥ ५८
भैक्षण वत्तयेन्नित्यं कामनायोर्भवेदवती।
भैनेण् तिनो हत्तिरूपवामममा स्मृता ॥ ५८
पूजयेदशनं नित्यमद्यादनमकुत्सयन् ।
दृष्ट्वा हृष्येत् प्रमोटेच्च प्रतिनन्देच सर्वतः ॥ ६०
अनारोग्यमनायुष्यमस्वयं कुत्मभोजनम् ।
अपुण्यं लोकविद्दिष्टं तम्मात् तत् परिवर्जयेत् ॥ ६१
प्रामुग्वोऽब्रानि भुञ्जोत दक्षिणमुख एव वा ।
नाद्यादुद खो नित्यं विधिपूर्व सनातनं ॥ ६२
प्रक्षाल्य पाणिपादौ च भुवानो दिरूपस्पृशेत् ।
गुचौ देशे समामोनोमुतान्ते दिरूपस्पृशेत् ॥ ६३
मण्डलं पूर्वतः कृत्वा तव स्थाप्याथ भोजयेत् ।
स्वप्राणाहुतिपर्यन्तं मौनमेव विधीयते ॥ ६४
इत्योगनमम्मृती प्रथमोऽध्याय:
.
॥
द्वितीयोऽध्यायः ।
भुक्का पीत्वा च सात्वा च तवा रथ्योपमगी।
मोठावनीमको स्पृष्ट्वा वामो विपरिधाय च ॥ १
रतोमूत्रपुरीपाणागुनमगंणान्त्यभाषणे ।
तथा चाध्ययनारम्भे कामम्बामागमे तथा ॥ २
चत्वरं वा ग्मगानं वा ममागम्य द्विजोत्तमः।
मध्वयोगभयोमतदटाचानो चाचर्मत् पुनः ७३

·उशनःसंहिता।
पण्डालम्ने छसम्भासे म्बोशूद्रोच्छिष्टभापणे।
उच्छिष्टं पुरूषं स्पृष्ट्वा भोज्य वापि तथाविधम् ॥ ४
पशुपति तथाचामे अन्तस्य तथैव च ।
भोजनान्ते सन्ध्ययोः सात्वा पोवा मूत्रपुरोपयोः ५
पाचान्तोऽप्याचमेत् स्मृष्ट्वा महत् सहादथान्यतः ।
भग्नर्गवामथालम्भे स्पृष्ट्वा प्रयत एव वा ॥ ६
नृणामथाश्मनः स्पर्श नौवीं विपरिधाय च ।
उपस्पृशजलं शईटण वा भूमिमेव वा।
केशानाश्चात्मनः स्पर्श वामसांक्षालितस्य च ॥ ७
अनुष्णाभिरफेनाभिरदुष्टाभिच सर्वशः ।
गौचेप्मुः सुखमासीनः प्रामुखो याम्युमुखः ॥ ८
शिरः प्राकृत्य कर्ण वा मुक्तकच्छशिखोऽपि वा।
अकृत्वा पादयाः गोचमाचान्तोऽप्यचिर्भवेत् ॥ ८
सोपान को जलस्थो वा नोष्णोपोवाच बुधः ।
न चैव वर्षधाराभिन तिष्ठन् न तोदकैः ॥ १०
मैकहस्तार्पितजलैविना शूद्रेण वा पुनः ।
न पादुकासनस्थो वा वहिर्जानुरयापि वा ॥ ११
न जल्पम् न हमन् प्रेक्षमाणश्च प्रत एव वा।
नावीचमाणाझिनोणानिफेनादथापि वा ॥ १२
शूट्राधिकरमुप्तनधाराभिस्तयैव च।
न चैवाझलिभिः शष्दमकुर्वन् नान्यमानमः ॥ १३
न क्यों रसदुष्टाभिनंचैव प्रदरोदकः ।
म प्राएिजनिताभिर्वा न वहिः कालमेव वा ॥ १४

·उशन:हिसान
.
हग्दाभिः पूयते विप्रः कणाभिः नचियः शुषि
प्रागिताभिस्तथा वैश्यः स्त्री शूद्रः स्पर्शनन्ततः ॥१५
अङ्गठमूनान्तरतो रेखायां ब्रह्म उच्यते ।
अन्तरागाष्ठदेशिन्योः पितृणां तीर्थमुत्तमम् ॥ १५
कनिष्ठो मूलतः पश्चात्प्राजापत्वं प्रचक्षते ।
अङ्ग ल्यग्रे म्मृतं देवं तथैवार्ष प्रकोर्तितम् ॥ १७
मूले प्याद्देवमा म्यादाग्ने यं मध्यतः स्मृतम् ।
तदेवं मोमिक तीर्थमेतत्ज्ञात्वा न मुद्यति ॥ १८
ब्राह्मणेव.तु तीर्थन हिजो नित्यमुपस्पृशेत् ।
कायेन वा देवतेन न तु पित्रेण वा हिजाः ॥ १८
त्रि प्रानीयादपः पूर्व ब्राह्मणः प्रयतः स्मृतः ।
मंतृत्तागठमूलेन मुखं वै ममुपम्पशेत् ॥ २०
अङ्गष्ठानामिकाभ्यान्तु स्मृशेने वयं ततः ।
तजन्यष्ठयोर्गन स्मृगेनामापुटं ततः ॥ २१
कनिष्ठा, योगेन यवणे ममुपम्प गेत् ।
मामामथ योगेन टयन्तु तलेन वा ॥ २२
मंम्प गे? शिरस्तहदठे नाथवा इयम् ।
त्रिः प्रायोयादेवमेव प्रौताम्तेनाप्य देवताः । २३
ब्रह्माविणुमहेशय मम्भवन्त्वनुशयमः ।
गङ्गा च यमुना चैव प्रीयते परिमार्जनात् ॥ २४
प्रमंम्पर्शालोचनयोः प्रोयते गणिभास्करौ।
नामत्यो चेप प्रोयेते म्पटे नामापुटहये। २५
कर्णयोः स्पृष्टयोस्तहत् प्रीयते चाननानिन्नौ।
मंम्पटे वृदये चास्यः प्रीयन्ते मदेवताः ॥ २६

·.
जानामरिता।
११८
महिमपगंनादेव मोतस्तु पुष्पी भवेत्।
সীম্মি কখন মৃত্যবিদায় সংশি যা। ২৩
•अन्तवान्तमंजिनिवाम्प्रगचिभवेत्।
प्रगति पिन्दयः पादी य पाचामयतः परम् ॥ २८.
भूमिगातु ममा प्रया: नरप्रयतो भवेत्।
मधुप ममि र ताम्मनप्य च भव ३२.
फममूनपटपम दोपः उगनावधीत।
अपरंयायपानेषु यदुधिो भयेदिनः । १.
भूमो निचिय तहश्चमाचम्य प्रोचये यत्।
संगम ममादाय भयेदुर्गपणाततः । २१
पनिधाय च महष्यमापात: गपितामियात् ।
वाटीना विकल्पवात् पता देवमेव दि १२
पारभ्यानुदके रावो घोरो वाप्याकुम्ने पथि।
हवा मूषपुरी या द्रव्याइम्तेन दुष्यति । १३
निधाय दक्षिणे कामसूत्रमुदमनः।
पय कुर्यात् गरम में राधी घेह सिपमुपः ॥ ३४
पसहाय महीं काप्ठ: पर्णोपरणेन वा।
प्रतियोगिराः कुर्यात् गम्म पविमजने । ३५
छायाकृपनदोगोष्ट चेत्याभ. पधि भरमस ।
पग्नो पेव रमगाने च विभवे न ममाचरेत् ॥ २६
न गोमये न कुबे पान गोप्रठे नैव गाहले।
न मिष्ठन् वा न निर्धामा न च पर्यनमस्तके । ३६
न जीर्णदेवायतने नवलपोक कदाचन ।
न सप्तत्त्वेषु गत्तेपु न च गच्छन् ममाचरेत् ॥ ३८

·१.. उशनःसंहिता तुपाङ्गारकपालेयु राजमार्ग तथैव च । न वे न विले चापि न तोर्थे च चतुप्पथे ॥ ३. नोद्यानोपसमोपे वा नोपर न पराशुचौ। न मोपानत्कपादय च्छतो वानान्तरीचके ॥ ४० न चैयाभिमुखे स्वीणा गुरुवाणयोगवाम् । न देवदेवानययोापामपि कदाचन ॥ ४१ नटोज्योतीपि वोदित्वा तवायाभिमुखोऽपि वा। प्रत्यादिलं प्रत्यनिलं प्रतिसोमं सथैव च ॥ ४२ पाहत्य मृत्तिका कुयाले पगन्धापकर्षणम् । कुयादतन्द्रित: शौच विशुद्ध रूद्धृतोदकैः । ४३ नाहरेमृत्तिकां विप्रः पाशुन्ना न च कहमात् । न मार्गानोपरादेशाच्छौचशिष्टा परस्य च ॥ ४४ न देवायतनात् कुद्याद्यामान तु कदाचन । उपस्प शेततो नित्य पूर्वोक्न विधानतः ॥ ४५ भारव्याहृतिगायत्रका वर्णनामेरण : क्रमात् । तन्मन्वित पिवेदयन्तु मन्वाचमनमीरितम् ॥ ४६ गायवधाचमनेनाथ शुत्याचमनमौरितम् ॥ ४७ इत्योधनसस्मृती द्वितीयोऽध्यायः ॥ २ ॥ ॥ तृतीयोऽध्यायः। एवं देहादिभिर्युः शौचाचारसमन्वितः । पाहत्याध्ययनं काहीचमाणो गुरोमुखम् ॥ १

·शनःसंहिता।
नित्यमुखतपाणिस सध्याचारसमन्वितः ।
प्रास्यतामिति चौताः सवामाताभिमुख गुरोः
प्रतिवणसम्भाप शयाणो न समाचरेत् ।
पासोनो न च भुचागो न तिन् परामु ख ॥३
नोचं शय्यासंगचास्य मन्वंदा गुरुमनिधी।
गुरोस्तु चक्षुधि पये न यथेच्छामनो भवेत् ॥ ४
मोदाहरेटस्य नाम परोनमपि केवलम् ।
न चैवास्यानुकुवात गतिभाषणचेष्टितम् ॥ ५
गुरोयंत्र परोवादी निन्दा वापि प्रवर्तते ।
कर्णी तत्र पिधातव्यो गन्तव्य परितोऽन्यत: ६
दूरस्था नार्थयेदेनं न हो नान्ति के स्त्रिया ।
म चेवास्योत्तरं ब्रयाय सेनामीत सविधौ ॥ ७
उदकुम्भ कुशान् पुष्पं समिधाऽप्याहरेत् सदा ।
माजान लेपनं नित्यमझानां वै समाचरेत् ॥८
नास्य निम्माल्यशयन पादुकोपानहावपि ।
चाकामदासन तस्य शयामपि कदाचन ।
दन्तकाष्ठादिक लब्धा न चास्य विनिर्वदवेत् ।
पनापच्छा न गन्तव्य न त्वप्रियहिते रतः ॥ १.
न पादौ स्थापयेदम्य मनिधाने कदाचन ।
नृम्भित हमितञ्चैव क्षयकं प्रावर तथा : ११
धर्जयेत् सविधी नित्यं नखस्फोटनमेव च।
यथाकालमधीयोत यावन विमना गुरुः ॥ १२
पासने शयने याने न च तिष्ठेत् कदाचन ।
धावन्तमनुधावत गन्तमनुगच्छति । १३

·१२३
॥
एशनःसंहिता।
उत्सादनं वै गापायां मानवोच्छिष्टमोजने।
न कुादगुरुपुत्रस्य पादयोः शौचमेव च ॥ २५
गुरूवत, प्रतिपूज्याय सवर्णा गुरुयोषितः ।
असवर्णास्तु सम्पुज्याः प्रत्युत्यानाभिवादनः ॥ २७.
अभ्यञ्चनं नापनच गानोत्सादनमेव च ।
गुरूपना न कार्याणि केशानाच प्रसाधनम् ॥ २८
गुरूपनो घ युक्तो नाभिवादोह पादयोः ।
कुबीस वन्दनं भूम्यामसावहमिति ब्रुवन् । २८
विप्रस्य यादग्रहणमन्वइचाभिवादनम्।
गुरुदारेषु कुर्चीत सदा धर्ममनुस्मरन् । ३.
माटप्वमा मातुलानी नयूचापि पिटवसा ।
सम्पूज्या गुरूपनो च समस्ता गुल्माया च ॥ ३१
भाटभार्योपसंग्राधा प्रातिसम्बन्धियोषितः ।
पितुर्भगिन्या मातुय जायायाश्च स्वसर्यपि ॥ १२
मारवहत्तिमातिष्ठे माता तेभ्यो गरीयसी।
एवमाचारसम्पममामवन्तं सदाहितम ॥ ३३
वेद धर्म पुराणश.तथा तवानि नित्यशः।
संवत्सरोपिने शिष्य गुरूनि विनिर्दिशत् ॥ २४
हरति दुष्कृतं तस्य गिष्यस्य यत्मरे गुरूः ।
पाचार्यपुवः गयूनिदो धार्मिकः प्रधिः । ३५
पास गतोऽयंदः माधुः सोध्याप्या दश धर्मतः ।
कतार तयादोहो मेधावी शुभशपरः ।।
प्राप्य विप्रोऽप्यविधिवत् पड़ध्याप्या हिजोत्तमः।
एतेषु मनपो दानमयप न यथोदितम् । १०
.
.

·उशन:संहिता। निति पातचलने ज्योतिपाजोपसर्पणे । एतानाकालिका विद्यादनध्यायानृतावपि । ३२ प्रादुष्कृतेश्वग्निपु च विद्युतस्तनितनिखने । मद्या हि स्यादनध्यायमनृतो सुनिरनवीत् ॥ ६३ नित्यानध्याय एव स्यादग्राम नगरेषु च । कर्मनैपुण्य कामानां पूतिगन्धे च नित्यगः । ६४ अन्त्यानां सङ्गत ग्राम हपलस्य च सविधी। अध्यायो रुद्यमान समवाये जमस्य च ॥ ६५ उटके मध्यरात्रौ च विएमवे च विसर्जयेत् । उच्छिष्टयाइभुक् चैव मनसा न विचिन्तयेत् ॥ ६॥ प्रतिग्राह्य दिजी विद्यानेकीहिष्टस्य केतनम् । वाहं न कौतयेद ब्रह्म राझो राहोय सूतके ॥ ६७ यावदेकानुदिष्टस्य लेपो गन्धरतिष्ठति । विप्रस्थ विटुपो देहे तायद ब्रह्म न कीर्तयेत् ॥ १८ शयानः प्रौढ़पादय कृत्वा वै वावसयिकाम् । नाधीयोतामिपं जगधा सूतकावायमेव च ॥२८ नौहारोपशब्देश्य सध्ययोरुभयोरपि। अमावस्यां चतुर्दश्यां पौर्णमास्यष्टमोषु च । ७० उपाकामणि चोत्सर्गे बिराव चपणं स्मृतम् । अटकासु न कुर्वीत ऋत्वन्तासुन रात्रिभु ७१ मार्गशोप तथा पौधे माघे मासि तथैव च । तिम्रोष्टकाः समाख्याताः रुपने च सूरिभिः । ९२ श्रेणातकस्य छायायां शाल्मलेमधुकस्य च । कदाचिदपि नाध्येयं कोविदारकपित्ययोः ॥ ३

·उशना हिता।
समान विद्योऽनुमते तथा सब्रह्मचारिणि ।
प्राचार्य संस्थिते वापि विराव चपणं मातम् ॥ ७४
छिद्रवतेषु विप्राणामनध्यायाः प्रकीर्तिताः ।
हिसन्ति राक्षसास्ता च तस्माईतान् विवर्जयेत् । ७५
नत्यके नास्त्यनध्यायः सध्योपासने एव च ।
रुपाकम्मणि कान्ते होममन्त्रेषु चैव हि ॥ ७६
एकामयवैकं वा यजु सामाधवा पुनः ।
अष्टकाया स्वधीयोत मारुते चापि वापदि ॥ ७७
अनथायो नचाङ्गपु नेतिहासपुराणया ।
न धर्मशास्तेष्वन्धयु पर्वण्यतानि वर्जयेत् ।
एप धर्माः ममासेन कीर्तितो बहाचारिणः ।
मानणाभिहित' पूर्वमृषीणां भावितात्मनाम् ॥ ७८
योऽन्यत्र कुरुते यवमनधीत्य युति हिजः ।
सवै मूढो न सम्भाथो घेदवाखो द्विजातिभिः ।.
न वेदपाठमावेण सन्तुष्टो वे हिमोत्तमः ।
पाठमावावमानस्तु पढे गौरिष सौदति । ९१
योऽधीत्य विधिववेदं वेदान्तं न विचारयेत् ।
स सान्वयः शूद्रकल्प स पाद्य न प्रपद्यते ।
यदि पात्यन्तिकं घासं कर्तुमिति चे गुरोः ।
युक्तः परिपरदेनमा शरीरविमोक्षणात् ॥ ९३
गत्वा वन वा विधिवजुहुयानासवेदमम् ।
प्रधीयोत सदा निस्यं प्राविया समाहितः । ८४
साविधी पसरूद्रीय वेदानात विशेषतः ।
अभ्यमेव सतसं वेदं भस्मघ्रानपरायणः । ८५

·प्रनाहिता।
वेदं वेदी तथा वेदान् वेदान् वैधतुरो मिली।
अधोत्य विधिगम्याच ततः मायादपिलोत्तमः ॥
वेदोदित वकं की नित्यं कुर्यादन्द्रितः ।
प्रकुर्बाणः पतत्याशु निरयानतिमीषणान्। ८७
अमयसेत् प्रयतो वेदं महायनान् न हापयेत् ।
कुर्याद ग्रचाणि कम्माणि सध्योपासनमेव च ८९
नित्यं स्वाध्यायधीनः स्थावित्यं यनोपयोतकः ।
सत्यवादी जितक्रोधो ब्रह्मभूयाय कल्पसे nce
सन्ध्याम्रामरतो मित्यं प्रायवरायणः ।
पनसयो मृदुन्ति गहस्थोऽभ्यतिवर्तते ॥८.
यः स्वयं नियतो भूत्वा धर्मपाठं पठद्विजः।
अध्यापर्यावयेहा बदलीके महीयते ॥ ८१
मास कृत्यं समाप्याथ वेलदेवपुरःसरम् ।
मध्याई भोजयेधिमान् सम्यगभूतारमभावनः । ८२
प्रापखोऽयानि भुशीत सूर्याभिमुख पप या।
पासोनस्त्वासने शुद्ध भूमी पादौ निधापयेत् ॥ ८५
पायुष्य प्रामुखो भुड्तो यशस्य दक्षिणामुखः ।
थिय प्रत्या,खो भुती ऋतं भुङ्वे पदप खः १८४
पयात् स भोजनं कुर्यामुमो वा तविधापयेत् ।
उपवासेन सत्तुष्यमित्येवमुगनायोत् ॥ ८५
उपलिप्य सुची देशे पादौ प्रत्यास्य धै करौ।
चाचान्तोऽशोधनो मतं पद्यात्तु भोजनरेत् ॥
इह व्यातिभिस्त्वव परिधायोदकेन त।
परिषेचनमन्वेण परिपिय ततः परम् ॥ ८७
.

·१२८
उगन:महिता।
चित्रगुप्तलिं दत्वा तदवं परिपिच्य च।
पमतीपस्तरामसोत्यापोगनक्रिया चरेत् ॥ ८८
स्वाहाप्रणवसंयुक्त प्राणायेत्याधुति तत.।
अपानायाहुति हुत्वा व्यानाय तदनन्तरम् । ८८
उदानाय ततः कुर्यात् समानावति पक्षमग ।
विनाय तस्वमेतेषां जुहुयादात्मनि हिजः ।
शेषमय ययाकामं भुलोत ध्धयनेयुतम् ।
ध्यात्या सम्मानसे देवमामान ये प्रजापतिम ॥ १.१
अमृतोपिधानमतीत्युपरिटादप पिवेत् ।
भाचान्तः पुनराधामदयं गोरिति मन्त्रत ॥ १.२
विपदा था विराहत्य मबयापमपाशनीम् ।
प्राणानां प्रन्धिरमीत्यालभेड़ दय सत १.३
আম্বাভনালী যাদুষ্টন কলি।
नि साययेहस्तगलमूर उम्त ममाति १०४
हुत्वानुमन्वय कुर्यात् पधायामिति मम्मत ।
प्रोक्षणेत् समात्मानं यो जपेदापति च । १.५
सापामेव यागानामात्मयाग' पर मृत ।
अथ यादममावस्यामाप्त काय्य विजोत्तम.-104
पिण्डान्वाहार्यक या जीण राजनि गम्यने । ६५
पपरा हिमातीमा प्रशस्तै नामिपेस १.ने
प्रतिपत्मभूतियन्याम्तिययः छगपत्र।
चतुरंगी पयित्वा पचमी हातरोतराम: १.८
पमावस्याटलानिए पोर्गमायादि ।
तिषचाप्यष्टमाः पुरखा मामि परदमो नमा

·उशन:मंहिता।
त्रयोदशो मघा कृष्णा वासु च विशेषतः ।
नैमित्तिकन्तु कर्त्तव्यं दिवसे चन्द्रसूर्ययोः ॥ ११०
वालकानाच मरणे नारको स्यात्ततोऽन्यथा ।
काम्यानि चैव थाहानि शस्यन्ते ग्रहणादियु ॥ १११
अयने विषुवे चैव व्यतीपाते त्वनन्तकम् ।
सक्रान्त्यामचयं थाई तथा जन्मदिनेष्यपि ॥ ११२
नक्षत्रतिथिवारेषु कार्य काम्य विशेषतः ।
स्वगन्तु लभते कृत्वा कृत्तिका: हिजोत्तमाः । ११३
ट्रव्यवाझामन्यत्ती न काल नियमं ततः ।
कम्मारग्भेषु सर्वेषु कुयादभ्युदयं ततः ॥ ११४
पुवजम्मादिपु थाई पार्वणं पार्वणं
स्मृतम्।
अहन्यहनि नित्यं स्यात् काम्यं नैमित्तिकं पुनः ॥ ११५
सनिकटमतिक्रम्य यात्रियं यः प्रयच्छति ।
स तेन कर्मणा पापो दहत्यामप्तमं कुलम् ॥ ११६
यदि स्यादधिको विप्रः शोलविद्यादिभिः स्वयम् ।
तस्मै यत्नेन दातव्यमतिकम्यापिविधिम् ॥ ११७
अपूपच हिरण्यञ्च गामखं पृथिवीं तिलान् ।
अविद्वान् प्रतिग्टहानो भस्मोभवति काठवत् ॥ ११८
या ममारोहण कुर्यात् भर्तृचित्यां पतिव्रता।
तन्मृताहनि सम्प्राप्त पृथक् पिण्डं नियोजयेत् ॥ ११८
धर्मपिण्डोदकं थाई पार्वणं नग्नसंज्ञकम् ।
"अस्थिमञ्चयनं कम्म दशाइभवनं तथा । १२०
पौड़ दशाहमुत्कर्षे शेपस्य यदि वा भवेत् ।
पिण्डोदकं नवयाई पुन: काय्यं यथाविधि ॥ १२१

·उगनःसंहिता।
१३१
यद्यस्थिमज्ञयं की दशाहमूई भाग् भवेत् ।
नष्ट वापट्टतेऽस्थोनि दाहयेदयदि वा पुनः ॥ १२२
कुर्यादहरह. थाई प्रमोतपिटको हिजः ।
साग्निकोऽनग्निको वापि तीर्थेष्य विशेषत । १२३
उत्तानं वा विवत्त वा पिपाव यटा भवेत् ।
प्रभोज्य तवदन कः पिटगणेध नः ॥ १२४
अवहोनं क्रियाहीन मन्च होनन्तु यद्भवेत् ।
सर्वमचिमित्युका ततो यन न भोजयेत् ॥ १२५
एकोद्दिष्टन्तु विज्ञेयं हतियाइन्तु पागम् ।
एतत् पञ्चविध याद भृगुपुत्र ण सूचितम् ॥ १२६
মুহ! মুম্বাই সুনু যুযুৰ থামুন।
भाइये सप्तम भाई ब्रह्मणा परिकीर्तितम् ॥ १२०
दैषिकचाटम याच यत् कृत्वा मुध्यते भयात् ।
सध्यारात्रौ न कर्तप्यमहोराचमदानात् । १२८
देशानान्तु विशेषेण भवेत् पुण्यमनन्तकम् ॥ १२८
गयायामचयं न्याई प्रयाग मरणादिए।
गायन्ति गाथा से मचे कोत्तयन्ति मनीषिणः ॥ १३०
एटव्या व हवः पुत्राः गोनवन्तो गुणान्विताः ।
तेषान्तु ममवेतानां ययकोऽपि गया प्रजेत् । १२१
गयां प्राप्यानुपण यदि थाई ममाचरेत् ।
तारिताः पितरम्तेन म याति परमा गतिम् । १२
धारापवते चैव गयाव विगेपत' ।
एवमादिपतीपु तयन्ति पितरस्तदा । १३३

·छानामहिता।
बीहिभिय यापेरडि नफलेन वा।
श्यामाकैयन वै प्राणोंवारय प्रियभूमिः ॥ १३४
गोधूमैच तिलैर्मुहम्मापैः प्रोपयते पितृन् ।
मृष्टान् फनरमानितून् मृदुकान् शस्यदाडिमान् । १३५
विदार्थाय करण्डाथ ग्राहकाले प्रदापयेत् ।
नाजान् मधुयुतान् दद्याहधा शर्करया मल ॥ १२६
दद्याधादे प्रयत्नेन शृङ्गो अजशुकै फान् ।
ही मासो मत्म्यमामेन निमामान् हारिणेन च ॥ १२७
औरभेगाथ चतुरः शाकुनेनेह पञ्च त ।
परमासांगशगमांसेन गेरवेगा नववतु ॥ १३८
दशनासाम्तु टप्यन्ति वराह महिपामिषैः।
शशोहकयोमांभेम्मामानेकादशैव तु ॥ १३८
मंवत्मरन्नु परोन पयमा पायमेन च ।
वादग्गमस्य मांसन प्तिहादशवार्षिकी । १४०
कालगाकं महागरका खगलोहामिपं मधु ।
अनन्तान्येव वात्पन्ते मूलान्यन्यानि सर्वगः ॥ १४१
शत्वा लडा खय वाथ मृतानाहत्य वै.दिजः ।
दद्याचा प्रयते न दत्तम्याचयमुच्यते ॥ १४२
पिप्पलीक्रमुकाञ्चेव तथा चैव मयूरकम् ।
कश्मनालावुवार्तावान् मन्नण मारसं तथा ॥ १४३
टच भद्रसन्नच तगडनीयकमेव च ।
रामापास्नया नोरं महिपञ्च विवर्जयेत् ॥ १४४

·१३२. उशनःसंहिता। कोद्वान् कोविदारांच्च स्थलपाक्यामरीस्तथा। वर्जयेत् मबयने न याद काले हिजोत्तमः । १४५ इत्योशनसस्मृती ढतीयोऽध्यायः ॥ ३ ॥ चतुर्थोऽध्यायः । सात्वा यथोक सन्तप्यं पिटदेवान्टपींस्तथा । पिण्डान्वाहार्यकं थाई कुर्यात् सौम्यमनाः शुचि. १ पूर्वमेव निरीनेत ब्राह्मणान् वेदपारगान् । तोय तहव्यकव्यानां प्रदाने चातिथिः स्मृतः ॥ २ ये सोमपाननिरता धमीनाः सत्यवादिनः । प्रतिनो नियमस्थाय ऋतकालाभिगामिनः ॥ ३ पञ्चाग्निरम्यधीयानो यजुर्बदविदोऽपि च । वहवस्तु सुपर्णाच बिमधुर्वाथ वा भवेत् ॥ ४ विचिकेतच्छन्दो वे ज्येष्ठसामगणोऽपि वा। अथर्वशिरसोध्येत रुद्राध्यायो विशेषतः ॥ ५ अग्निहोत्रपरो विद्दान् पापविच पडनवित् । गुरूदेवाग्निपूजास प्रसतो जानतत्परः ॥ अहिंसोपरता नित्यममतिग्राहिणस्तथा । मत्तिपो दाननिरता यायाः पड मिपावनाः ॥ ७ असमानप्रवरगा असगोचास्तथैव च । अमम्पन्धय विनयो ग्राह्मणः पड तिपावनः ॥ ८ भोजयेदयोगिनं पूर्व तत्वज्ञानरतं परम्। अलामे नैष्ठिक दान्तमुपकुवाषकन्तु वार

·एप
१३४॥
उगनःसंहिता।
तदलामे ग्राहस्थन्तु मुमुक्षु मङ्गवर्जितं ।
सर्वानाभसाधकं वा गइम्यं न विभोजयेत् । १.
प्रकृति गातत्त्वात योऽयातोइ यति भवेत् ।
फल वेदविदां तम्य महसादतिरिच्यते ॥ ११
तम्मादयान न योगिन्द्रगोवरजानतत्परम् ।
भोजयेहव्यकव्येषु प्रलाभादिह च दिजान् ॥ १२
वे प्रथमः कल्प प्रदाने हव्यकव्ययो.।
अनुकल्पस्त्वयं जेयस्तदा सद्विरनतः । १३
मातामहं मातुलञ्च स्वयं बरं गुरुम् ।
दौदिन विबुध सबमग्निकल्पाच भोजयेत् ॥ १४
न थाई भोजयेम्मिन धनैः कोऽस्य संग्रहः ।
पैशाचदक्षिणाहीनळसुत्र फलसस्पदः । १५
काम्यं यावेऽयेन्भिव नाभिरुपमपित्वरिम् ।
हिषतां हि इविर्भुतं भवति प्रेत्य निष्फलम् । १६
तघानु चेहवि त्वा न दाता लभते फन्नम् ।
यावतो असते पिण्डान् हव्यकव्यव मन्वयित् ॥ १७
ततो हि ग्रसते प्रेत्य दीमान् शूलानधोमुखान् ।
अथ विद्यानुकूले हि युक्ताय स हताधवा ॥ १८
यते भूनते हव्यं तद्भवेदासुरं हिजाः ।
यथ वेदश्च वेदी च विच्छियेत विपूरूपम् ॥ १८
स वै दुाह्मणो नेयः थाहादौ न कदाचन ।
शूद्रप्रेष्योदती राजो हपलो ग्रामयाजकः ॥ २०
वधवन्धोपनोवो' च पडे ने ब्रह्मपन्यवः ।
दत्त्वा तु वेदानत्वथ पतितान्मनुरब्रवीत् ॥ २१

·उशन महिता।
वेदविक्रयिणयेते यासादिषु विहिता ।
तिविनायिणो यव परपूर्वा समुद्रगर ॥ २२
असमानान याजयन्ति पतितास्ते प्रकीर्तिता ।
असस्तुताध्यापका ये भूतकान् पाठयन्ति ये । २३
अधोयोत तथा वेदान भूतकास्त प्रकोर्तिता ।
वुडयामणकनिर्गुढा पञ्चरावविदोजिना ॥ २४
करपालिका पाशुपता पापण्डासैव तद्विधा ।
यस्यामन्ति हवीय ने दुरात्मानम्तु तामसा ॥ २५
मतस्य मद्भवेताद प्रत्यापि हि अफलप्रदा ।
अनाथमी यो हिज स्यादाथमी स्थानिरर्थक ॥
मिष्यायम्या च विरेन्द्रा विज्ञया पडक्तिदूपका ।
टुशर्मी कुनखी कुष्ठो जिनो च श्यावदन्तक ॥ २७
ब्रो वाणिजकश्चैव स्तेन क्लोवोऽथ नास्तिक ।
मद्यपो हषलोसक्तो वोरहा दिधियूपति ॥ २८
पागारदाही कुण्डागी सोमविक्रायणी हिजा ।
परिवेत्ता तथा हिस परिवित्तिनिराकति ॥ २८
पौनर्भव कुसोदो च तथा नचवदर्शक ।
गोतयादिवशीलथ व्याधित काण एव च ॥ ३०
होनाङ्गयातिरिकाङ्गो व गोों तथैव च।
कन्याद्रोहो कुण्ड गोलो अभिशस्तोऽथ दखल ॥३१
मिवध्रुक् पिशन येव निल नार्या निवन्तन ।
मारापिटगुरूत्यागो दारत्यागो तथैव च ॥ ३२
अमपत्ल पूलमाक्षी पाचको रोगजीवक ।
उमुद्यायो सता रय्यासमयभेदक ॥ ३३

·उगन:मंहिता। वेदनिन्दारतरीव देवनिन्दारतस्तथा। दिजनिन्दारतरीय ते वर्जयाः यादकर्मसु । ३४ छतघ्रः पिगुनः यूरो नास्तिको वेदनिन्दकः । मिवघ्न पारदायश मिथ्यापण्डितद्रूपकः ॥ ३५ पहुनाव विमुक्तेन यिहितान्येव कुर्वते । निन्दितान्याचरन्ते ते घर्जयाः थादे प्रयत्नतः । २६ इत्योगनसम्मृती चतुर्थोऽध्यायः ॥ ४ ॥ पञ्चमोऽध्यायः । गोमयेनोटकैः पूर्व शोधयित्वा ममाहितः । सनिपात्य द्विजान् मर्ध्वान् माधुमिः मन्त्रिमन्वयेत् ॥ १ सो भविष्यति मे थाई पूर्खारभिवक्ष्यति । असम्भवे परेयुर्खा यथोक्तैनक्षणैर्युतम् ॥ २ तस्य ते पितरः गुत्या यादकाले उपस्थिते । अन्योन्यमनसा ध्यात्वा सम्पतन्ति मनोजवाः ॥ ३ ब्राहाणान्ते समायान्ति पितरो धन्तरिचगाः । वायुभूताय तिष्ठन्ति भुक्का यान्ति परां गतिम् ॥ ४ श्रामंन्त्रिताय ये विप्राः यादकाले उपस्थिते । वमेरन् नियताः सबै ब्रह्मचर्यपरायणा: । ५ अक्रोधनोऽत्वरो यत्र सत्यवादी समाहितः । भयमैयनमध्वानं यादभुम्बजयेज्जपम् ॥ ६ ·। उगनःसंहिता भामन्त्रितो ब्राह्मणो वै योन्यम्म कुफ्ते क्षणम् । भामन्वयिता यो मोहान्यं वा मन्त्रयेद् दिजः। सतममादधिकः पायो विष्ठाकोटी हि जायते । ७ था निमन्वितो विप्रो मैथुनं योऽधिगच्छति । ब्रह्महत्यामवाप्रीति सिम्यग्योनिषु नायते । निमन्वितय यो विप्रो धध्वानं याति दुर्मतिः । भवन्ति पितरस्तस्य तन्माम पांशुमोजनाः ॥८ निमन्तितव याः या प्रकुर्यात् कलह विजः । भवन्ति तस्य तन्मामं पितरो मलभीजनाः॥१. तस्मानिमन्तितः थाई नियतात्मा भवेद विजः । अकोधनः शौचपरः कर्ता चैव जितेन्द्रियः । ११ शोभते दचिणां गत्वा दिशं दी ममाहितः। समूलागाइरेदारि दक्षिणापां सुनिमालां ॥ १२ दक्षिणाप्रवर्ण सिग्धं विभतशुभलपम् । शुचिदेशं विविक्तष गोमयेनोपलेपयेत् ॥ १३ नदीतीरेषु तीर्थपु स्वभूमो गिरिमानुषु । विवियु च तुष्यन्ति दत्तेन पितरम्तया । १४ परस्य भूमिमागे तु पितृगां धैन निवपेत्। सामिलात् म विहन्ग्रेस मोहादयत् क्रियते नरः । १५ अटयः पर्वताः पुख्यास्तोर्यान्यायसनानि च । मम्वाखसामिकान्याहुहिनेषु परिग्रहः ॥ १॥ तिलाचावकिरतत्र सर्वतो बन्धयेद द्विजः । पसरोयह सब तिमी गध्यत्वजेन वा १०

·.
उशनःमंहिता ।
ततोऽन्न बहुसंस्कारं नैकव्यञ्जनमव्ययम् ।
चोप्य पेयं समृइच्च यथाशक्कापकल्पयेत् ॥ १८
ततो निवृत्ते मध्याह्ने लुप्तलोमनवान् दिजान् ।
अभिगम्य यधामार्ग प्रयच्छेहन्तधावनम् ॥ १८
तेलमभ्यञ्जनं मानं मानोयञ्च पृथग्विधम् ।
पात्रौदुम्वरैर्दद्यादेखदेवन्तु पूर्वकम् । २०
तत्र सात्वा निवृत्तेभ्यः प्रत्युत्यानकताञ्जलिः ।
पाद्यमाचमनीयञ्च सम्प्रयच्छेट्यथाक्रमम् । २१
ये चाव विवसेरन् वै विप्राः पूर्व निमन्विताः ।
प्रामुखान्यासनान्येषां सदर्भापहितानि च ॥ २२
दक्षिणायैकदर्भाणि प्रोचितानि तिलोदकैः ।
तेषुपवेशयेदेतान् ब्राह्मणान् देवकल्पकान्।
आस्यतामिति सङ्घल्पा त्वासोरंस्ते पृथक् पृथक् ॥ २३
हौ दैवे प्रामुखी पिनये वयचोदम खास्तथा ।
एकैक वा भवेत्तत्र एवं मातामहेष्वपि । २४
सक्रियां देशकालौ च शौचं ब्राह्मणसम्पदम् ।
पञ्चैतान् विस्तरोऽन्ति तस्मान्ने हेत विस्तरम् ॥ २५
अथवा भोजयेदेकं ब्राह्मणं वेदपारगम् ।
युतिशीलादिमम्पबमलक्षणविवर्जितम् ॥ २६
प्रशस्तपावे चाबन्तु मबस्मात् प्रयतात्मनः ।
देवतायतने चास्मै विलोकात् सम्प्रवर्त्तते ॥ २७
प्रास्येदग्नो तदनन्तु दद्याच ब्रह्मचारिणे ।
भिक्षुको ब्रह्मचारो वा मोभनार्थमुपस्थितः ॥ २८

·शन'मंहिता।
प्राचीनावीतक' पित्रा वैश्वदेवन्तु होमयेत ।
दक्षिणं पातयेज्जानु देवान् परिचरंस्तदा ॥ ४१
सोमाय वै पिटमरी स्वधा नम इति ववन् ।
अग्नये कव्यवाहनाय खधेति जुहुयात्तत ॥ ४२
अग्न्यभावे तु विप्रस्य पाणावेयोपवादयेत् ।
महादेवान्तिके वाथ गोठे वा सुसमाहित ॥ ४३
वसस्तरभ्यनुन्नात कल्वा देवप्रदक्षिणम् ।
गोमयेनोपलिप्योबा कुर्यात, स्वस्य च दैवतम् ॥ ४४
भण्डन चतुरस वा दक्षिणञ्चोबत शुभम् ।
चिरूलिखेत, तस्य मध्य दर्भेणैकेन चैव हि ॥ ४५
तत. सस्तीर्य तत स्थाने दर्भान वै दक्षिणायकान् ।
वोन् पिण्डाग्निव्वं पेत्तव हवि शेपान् समाहित. ॥ ४६
दाम्य पिणास्ततस्तत्र निमृज्याले पभागिनाम्।
तेषु दर्भेष्वधाचम्य बिराचम्य शनैरसून् ॥ ४७
उदकं निनवेच्छेषं शनै पिण्डान्तिको पुनः ।
अवक्षिप्यायहन्यात्तान् पिण्डान् यथा समाहिर ॥ ४८
अथ पिण्डावशिष्टान्न विधिना भोजयेद दिलम् ।
पडप्यत्र नमस्कुयात, पितृन् देवाय धर्मवित ॥ ४८
थाभोजनकाले तु दीपो यदि विनश्यति ।
पुनरबन भोक्तव्य भुवा चान्द्रायण चरेत् ॥ ५०
मापानपूपान् विविधान् दद्यात, सरसपायसम् ।
सूपगाकपानानिष्टान् पयो दधि हतं मधु ॥ ५१
अबव यथाकाम विविध भक्ष्यपेयकम् ।
यटिष्ट विजेन्द्राणा तत्तत मर्च निवेदयेत् ॥ ५२

·.
उशनःसंहिता।
धान्यास्तिलाय विविधाः शर्करा विविधास्तथा।
उष्णमन्त्र दिजातिभ्यो दातव्यं य इच्छता । ५३
अन्यत्र फलमूलेभ्यः पानकेभ्यस्तथैव च ।
नाथूणि पासयेज्जात न कुप्यावानृतं वदेत ॥ ५४
न पादेन स्पृशेदनं न चैनमधूनयेत्।
क्रोधेनैव च यद्दत्तं यद दत्तं त्वरया पुनः ॥ ५५
यातुधाना विलुम्पन्ति यच पापोपपादितम् ।
स्त्रिवगावो न तिठेल सविधौ तु द्विजम्मनाम् ॥ ५५
न च पश्येत काकादीन् पक्षिणस्तु न वारयेत्।।
तद्रपाः पितरस्तव समायान्ति भत्सवः । ५७
न दद्यात्तत्र हस्तन प्रत्यक्षलवणं तथा।
न चायसेन पाघेण न चैवायड्या पुनः ॥ ५८
काञ्चनेन तु पाण तथा त्वीदुम्बरेण च ।
उत्तमाधिपतां याति खड गेम तु विशेषतः ॥ ५८
पात्र तु मुम्भये यो वै याई भोजयते पितृन् ।
स याति नरकं घोरं भोता व पुरोधमः ॥६.
न पडत्या विपमं दद्याव याचेत न वादयेत् ।
याचितादपि चात्मानं नरकं याति भीपणम् । हर
भुलौत वागयतः पृष्टो न ब्रूयात् प्रशतान् गुणान् ।
ताहि पितरोऽयन्ति यावनोता हविर्गुणाः ॥ १२
नापासनोपविष्टस्तु भुनोत प्रथमं विजः ।
वइमां पश्यतां सोऽनः पतया हरति किषिपम् । ६२
न किषिजयच्या नियुतास्तु दिजोत्तमः ।
म मा प्रतिषेधेस न चाम्यस्यासमोधयेत् । १४

·उशनासहिता।
यो नानाति दिजो माप नियुक्त पिठकमणि ।
स प्रेत्य पशुता याति सम्भवानेकविशतिम् ॥ ६५
खाध्याय यावयेदेपा धर्मशास्त्राणि चैव हि।
इतिहामपुराणानि थाहकल्पान् सुशोभनान् । १६
ततोऽन्यमुत्सृजेदभुक्तोप्वग्रतो विकिरेदभुधि।
पृष्ट्वा स्वदितमत्येव ढसानाचामयेत्तत ॥ ६७
प्राचान्ताननुजानीयादभि भो रम्यतामिति ।
खधास्त्विति च त ब्रूयु वाणास्तदनन्तरम् । ६८
ततो भुक्तावता तेषामवशेषन्तु वेदयेत् ।
यथा ब्रूयात्तथा कुर्यादनुज्ञातस्तु तैदिजै ॥ Ee
पित्र स्खदितमित्येव वायं गोष्ठेषु सूनृतम्।
सम्पमित्याभ्युदये देवे रूचितमित्यपि ॥ ७०
विसृज्य ब्राह्मणास्तान् वै देवपूर्वन्तु वागयत ।
दक्षिणा दिशमाकाइन् याचतेऽदो वरान् पितॄन् ॥ ७१
दातारो नोऽभिवईन्ति वेदा सन्ततिरेव च ।
यहा च नो मा व्यगमहहुदेय नोऽस्त्विति ॥ ७२
पिण्डास्तु भोज्य विप्रेभ्यो दद्यादग्नौ जलेऽपि वा।
प्रक्षिपेत् सत्सु विप्रेषु हिजोच्छिष्ट न मार्जयेत् ॥ ७२
मध्यम त तत पिण्ड दद्यात् पत्नैः सुतार्थक ।
प्रचात्य हस्तावाचम्य जातिशेपण भोजयेत् ॥ ७४
जातिष्वपि च तुष्टेषु खान् भृत्यान् भोजयेत्तत ।
पयात् स्वयञ्च पनौमि शेषमन्न समाचरेत् ॥ ७५
नोदीक्षेत तच्छिष्ट यावन्त्रास्तगतो रवि ।
ब्रह्मचया चरेत्तान्तु दम्पती रजनोन्तु ताम् ॥ ७६

·उशनःसंहिता।
१४३
दत्त्वा थाई ततो भुन्ना सेवते यस्तु मैथुनम् ।
महागैरवमासाद्य कोटयोनि व्रजेत् पुनः । ७७
शुचिरक्रोधनः शान्तः सत्यवादी समाहितः ।
खाध्यायञ्च तथा ध्यानं कर्ता भोता विवर्जयेत् ॥ ७८
थाईदखा परं बाई' भुनते ये विजातयः।
महापातकना तुल्या यान्ति ते नरकान् वइन् । ७
एप वोऽभिहितः सम्यक् याचकल्पः सनातन।
आम निवर्तयनित्यमुदासीनो न तत्त्वतः ॥८.
अनग्निरध्वगो वापि तथैव व्यसनान्वितः ।
पामयाईदिजः कुयादहपलस्तु सदैव हि ॥८
प्रामथाई हिजः कुयाविधिनः यद्धयान्वितः।
तेनाग्नौकरणं कुर्यात पिण्डास्त रेव निवपेत् ॥८२
यो हि तद्विधिना कुर्याच्याई संयतमानसः ।
व्यपेतकलुयो नित्यं यात्यसौ वैष्णवं पदम् ॥ ८३
तस्मात् सर्व प्रयत्न न थाई कुयाहिजोत्तमः ।
पाराधितो भवेदोशस्तन सम्यक् सनातनः ॥ ८४
अपि मूलफलैर्वापि प्रकुयाबिईनो हिजः ।
तिलोदकैस्तर्पयित्वा पितॄन मात्वा द्विजोत्तमः ॥ ८५
न नोवतपिटको दद्याहोमान्त वा धिोयत।
सपाचापि समादद्यात्तेपाचके प्रचक्षते । ८६
पिता पितामध्येव तयेव प्रपितामहः ।
यो यस्य म्रियते तस्मै देयं नान्यस्य तेन तु ॥८७
भोजयेशापि जीवन्तं ययाकामन्तु भतितः ।
न जोवन्समतिक्रम्य ददाति ययते युतिः । ८८

·१४४
उशनःसंहिता।
हामुष्थायणको दद्याद्दोजहेतुस्तथाहि सः ।
रितया भार्यया दद्यानियोगोत्पादितो यदि ॥ ८८
अनियुक्तः सुतो यस्तु शुक्रतो जायते लिह ।
प्रदद्यादीजिने पिण्ड क्षेत्रिणे तु तदन्यथा ॥८.
हो पिण्डो निर्बपेत्ताभ्यां क्षेत्रिणे वोजिने तथा ।
कोतयेदथवैकस्मिन् वीजिनं क्षेविणे ततः ॥ ८१
मृतेऽहनि तु कर्तव्यमेकोहिष्टविधानतः ।
अशौचत्वनिरोक्षाणः काम्यं कामयते पुनः ॥ ८२
पूर्वाहे चैव कर्त्तव्यं थाइमभ्युदयाधिना।
देवं तत् सर्वमेवं स्याबवै कायऱ्या वहिः क्रिया । ८१
दर्भाय पंरितः स्थाप्यास्तदा स भोजयेद्दिमान् ।
नान्दोमुखाय पितरः प्रीयन्तामिति पाचयेत् ॥८३
मायावन्तु पूर्व स्यात् पितृणां तदनन्तरम् ।
ततो मातामहानाञ्च पदी यादवय स्मृतम् ॥ ८४
देवपूव्वं प्रदद्याद वै न कुर्यादप्रदक्षिणम् ॥ २५
प्रान,ग्लो नियंपेत् पिण्डानुपवीती समाहितः ।
स्थण्डिले विचित्रेषु प्रतिमासु द्विजातिपु I LE
पुष्प● पैच नैवेद्यैर्भू पणैरपि पूज्य च ।
पूजयित्वा माळगणं कुर्याइवयं युधः । ८७
पकत्वा माळयागच यः थाई परिवेषयेत् ।
तय क्रोधसमाविष्टा हिंसामिच्छन्ति मातरः ८८
दत्यौगनसम्मती पञ्चमोऽध्यायः ॥ ५ ॥

·पठोऽध्यायः।
दंगाई माहुराशीच सपिण्डे पु यियित. ।
मृतऽथवाघ जातेषु ब्राह्मणाना हिजोत्तमा !
नित्यानि नेव कम्माणि कास्यानि च पिशेपतः ।
म कुर्याददित किक्षित् खाध्यायं मनमापि च । १
शुचिरक्रोधनस्वन्यान् कालेऽग्नो भोजयेहिजान् ।
शुष्कायन फलोपिपितर जुहुयात्तथा ॥ ३
न स्पृशे युरिमानन्ये न भूतभ्य समाचरेत्।।
सुसके तु सपिण्डाना मप नेव दुति ।
सूतके सूतकाव बर्जयिला मृतो पुन. । ४
प्रधीयानस्तया यज्वा वेदविचापि या भवेत् ।
चतुर्थे पञ्चमे पाति सप्पः कथितो बुधः । ५
स्पृश्यास्तु सर्व एयेते मानानु दशमेऽहनि ।
दशाह निर्गुण प्रोतमगौचं दामनिर्गुण ।
एव दिविगुयोर्युक्त यताकदिने गाँचः ॥ ७
दगाहात्तु पर मम्यगघीयोत जुहोति ध।,
चतुर्थे तय सम्पर्श मनुराद प्रापतिः ।
क्रियाहोनस्य मूखस्य महारोगिण एव च।
ये एपां मरगस्याहुमरणान्तमगीचकम
विराव दगरा वा बाबणानामगोपकम् ।
माक्मस्काराधिरावस्याहगराममतः परम् ।
जन्मतिवर्षी मेने मातापियोस्तटियते।
विराव पगचिम्वन्धी दिहायतनिर्गुणः।
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·उशनःसंहिता
प्रदन्तजातमरणे मातापितास्तदिप्यते।
भासदन्ते विराव स्याहन्तः स्याद यव निर्णयः ॥ १२
मा दन्तजम्मनः सद्य प्रा चोलादेकरातकम् ।
विराममोपनयनाशरावमुदाहृतम् ॥ १३
जातमात्रस्य या तस्य यदि स्यान्मरणं पितुः ।
मातुय सूतकं तत् स्यात् पितास्यास्पृश्य एव हि ॥ १४
सद्यःगीचं सपिण्डाना कार्तव्यं मोदरस्य तु ।
उहें दमाहादेकाई सोदरो यदि निर्गुणः ॥ १५
अथोई दातजन्म स्थात् मपिण्डानामशौचकम् ।
एकराव निर्गुणानाञ्चौलादूई विराकम् ॥ १६
प्रादन्तजातमरणं सम्भवेदयदि सत्तमाः ।
एकराव सपिण्डानां यदि चात्यन्तनिर्गुणः ॥ १७
बतादेशां सपिण्डानां गर्भस्रावाच पाततः ।
गर्भच्युतावहोरात्र सपिण्डऽत्यन्तनि यो ॥ १८
यथेष्टाचरणा ज्ञातौ विरावादिति निर्णयः
सूतके यदि सूतिश्च मरणे वा गतिर्भवेत् ॥ १८
शेषेणैव भवेच्छुदिरह.शेपे हिरावकम् ।
मरणोत्पत्तियोगे तु मरणेन समाप्यते ॥ २०
अघहिमदागौचमुड़े चेत् तेन शयति ।
देशान्तरगतः श्रुत्वा सूतकं शावमेव वा ॥ २१
तावदप्रयतोऽस्येव यावच्छेषः ममाप्यते ।
प्रतीते सूतके प्रोक्तं सपिण्डाना तिरावकम् ॥ २२
तथैव मरणे मानमूई संवत्सरावतो।
वेदांय यस्त्वधोयानो न भवेत्तिकर्शितः ॥ २३

·उशन सहिता।
सद्य शौच भवेत्तस्य सर्वावस्थास सर्वदा।
स्त्रोणामसस्कृतानान्तु प्रदानात परत पितु । २४
मपिण्डाना त्रिरान स्यात् सस्कारो भर्तुरेव च ।
अहस्त्वदत्तकन्यानामशीच मरणे स्मृतम् ॥ २५
हिवर्षजन्ममरणे सा शौचमुदाहृतम् ।
पादन्तात सोदर सद्य पा चौलादेकरावकम ॥ २६
श्रामदानात् विराध प्यायमन्तु तत परम् ।
मातामहाना मरणे विराध स्यादशौचकम् ॥ २७
एकोदराणा विजेय सूतके चैतदेव हि ।
पक्षिणी योनिमम्वन्धे धान्धवेघु तथैव च ॥ २८
एकरात समुद्दिष्ट गुरौ सब्रह्मचारिणि ।
प्रते गजनि सद्यस्तु यस्य स्याहिपये स्थित' । २८
रहे मृतास दत्तास कन्धकासु पाह पितु ।
परपूर्बासु भार्यास पुत्रे ५ कुलजेषु च ॥ ३०
विरात्र स्यात्तथाचायें भायास प्रत्यगासु च ।
प्राचार्यपुत्रपरन्योश्च अहोरात्रमुदाहृतम् ॥ ३१
एकरात्रमुपाध्याये तथैव योवियेषु च ।
एकरात्र सपिपडेषु खग्रह सस्थितेषु.च । ३२
विरान ग्वयूमरणे सगरे च तथैव ।।
सद्य शीघ्र समुद्दिष्ट सगोत्र सस्थिते सति । ३२
शुध्यहिजो दमाईन वादगाहेन भूपति ।
धेश्य पञ्चटगाहेन शूद्रो मासेन गुध्यति । ३४
धनविशूदायादा ये प्रिस्थ गेक्षा ।
तपामशेष विप्रस्य दगाहाच्छुधिरिष्यते । ३५

·उशन संहिता
प्रदन्तजातमरणे मातापित्रोस्तदियते ।
भासदन्ते विरात्र स्यादन्त स्याद यत्र निर्णय ॥ १३
मा दन्तजम्मन सद्य आ चौलादकरावकम्।
विरामोपनयनाशरावमुदाहृतम् ॥ १३
जातमात्रस्य या तस्य यदि स्यान्मर पितु ।
मातुथ सूतक तत् स्यात् पितास्यास्पृश्य एव हि ॥ १४
सद्य शौच सपिण्डानां कर्तव्य मोदरस्य तु ।
उहंदशाहादेकाह सोदरो यदि निर्गुण ॥ १५
अथोई दन्तजन्म स्थात् सपिण्डानामशौचकम ।
एकरात्र निर्गुणानाचौलाई निरालंकम ॥ १६
मादन्तजातमरण सम्भवेदयदि सत्तमा ।
एकरात सपिण्डाना यदि चात्यन्तनिर्गुण ॥ १७
व्रतादेया सपिण्डाना गर्भधावाच पातत ।
गर्भच्युतावहोरात्र मपिण्डात्यातनिर्गुणे ॥ १८
यथेष्टाचरणा घातौ विरावादिति निर्णय ।
सूतके यदि सूतिय मरणे वा गतिभंवेत ॥ १८
शेपेणेव भवेच्छुदिरह शेपे दिरावकम् ।
मरणोत्पत्तियागे त मरणेन ममाप्यते ॥ २०
अघहिमदागौचमुचेत् तेन शुति ।
देशान्तरगत श्रुत्वा सूतक गावमेव वा ॥ २१
तावदप्रयतोऽस्येव यावशेप ममाप्यते।
प्रतीते सूतके मोह सपिण्डाना विराबकम् ॥ २२
तथैव मरणे खाना सवत्सराटवतो।
वेदाय यस्वभोयानी न भवेत्तिकर्शित ॥ २३
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·.
उशनःसंहिता।
सद्य:शौचं भवेत्तस्य सर्वावस्थासु सर्वदा।
स्त्रोणाममरुतानान्तु प्रदानात परतः पितुः ५२४
मपिण्डानां विरानं स्यात् संस्कारो भरेव च ।
अहस्त्वदत्तकन्यानामशौचं मर स्मृतम् ॥ २५
दिवयंजन्ममरणे सद्य शौचमुदाहतम् ।
पादन्तात, सोदर सय पा चौलादेकरावकम् ॥ २६
श्रामदानात् विराव स्याहशमन्तु ततः परम् ।
मातामहानां मरणे विराब स्यादशौचकम् ॥ २७
एकोदराणां विन्नेयं स्तके चैतदेव हि।
पक्षिणी योनिसम्बन्धे वान्धवेषु नयेव च ॥ २८
एकरात समुद्दिष्ट गुगै समचारिणि ।
प्रेते गजनि सद्यस्तु यस्य स्थाहियये स्थितः ॥ २८
ग्रहे मृतास दत्तास अन्यकामु प्राई पितुः ।
परपूर्बासु भार्यासु पुर्व पु कुलजेषु च ॥ ३०
विरात्र स्यात्तथाचार्य भार्यास प्रत्यगास च।
प्राचार्यपुत्रपरन्योय अहोरात्रमुदाहतम् ॥ ३१
एकरात्रमुपाध्याये तथैव श्रोत्रियेषु च ।
एकराव सपिण्डेषु खग्राहे सस्थितेषु च ॥ ३२
विराव खOमरणे श्वशुरे च तथैव च ।
सद्य पौत्रं समुद्दिष्ट सगोत्रे सस्थिते सति ॥ ३२
शुध्ये हिजो दशाइन हादशाहेन भूपतिः ।
वैश्यः पञ्चदशाहेन शूद्रो मासेन शुध्यति ॥ ३४
क्षत्र विदशूद्रदायादा ये स्युर्विप्रस्य सेवकाः ।
नेपामशेषं विप्रस्य दशाहाच्छुधिरियते । ३५
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·.
१
उशनासहिता।
राजन्यवैश्यायप्येवं होनवास योनिषु ।
पडरावं वा विराव वाप्य करावक्रमेण हि ॥ ३६
वैश्चत्रियविप्राणां शूट्रेप्वागौचमेव तु ।
श्रमामेऽथ पड राव विरावं हिजपुगवाः ॥ ३७
शूदत्रियविप्राणां वैश्येष्वाशौचमियते ।
पड,रा हादशाहच विप्राणां वैश्यशूद्रयोः ।
प्रयीचं क्षत्रिये प्रोतां क्रमेण हिजपुडवाः ॥ २८
शूद्रविट्चत्रियाणान्तु ब्राह्मण संस्थिते यदि ।
एकरात्रेय अधिः स्यादित्याह कमलोद्भव ॥ ३८
अमपिगई द्विजोतं विप्रो निःसृत्य वन्धुवत ।
अथित्वा च सहोपित्वा दशरावण शुध्यति ॥ ४५
यदि निईहति क्षिप्र प्रलोभाकान्तमानसः ।
दशाहेन दिजः शुध्येद बादशाइन भूमिपः ॥ ४९
मागेन वैश्यन्तु शूटो मासेन शुध्यति।
पड रात पाथवा मप्तविरान णाथवा पुनः ॥ ४२
प्रनाथश्चैव निर्बन्ध वाहाणं धनवर्जितम् ।
स्नात्वा सम्प्राश्य तु मृत शुध्वन्ति बामणादयः ॥ ४६
अपरथेत, परं वर्णमपरचापरो यदि ।
अगोचे मयत रहात, तदाशुचेन शुध्यति।'
एकाहात, चविये दिवश्येतु स्यहाई मति ॥ ४१
शूट्रेघु च वाई प्राप्त प्राणायामगतं पुनः ।
अनस्थिमपिते भूदे गैति चेद ब्राह्मणः स्त्रकै:४५
द्विरात म्यात्तयागौरममा नववैश्ययो ।
सन्या र सभ्योतिमाह्मणे मानमेव च ४६
.4

·+
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-
गनःसंहिता।"
अनास्थिसश्चिते विप्रे बायो रीति चेत्तदा ।
मानेनेर मवेष्टि सचैलेन न संशयः । ४०
ग्रस्त: सहावं याच यानादीनि तु चैव हि ।
वाद्य वापर वापि दशाहेन विशुध्यति ॥ ४८
यस्तेषामन्त्रमयाति स त देवोऽपि कामतः ।
तदायोपनिहत्तषु मानं क्त्वा विशुध्यति ॥ ४८
यावत्तदवमन्नाति दुर्भिचाभिहतो नरः ।
तावत्यहान्य शादिः यात प्रायश्चित्तं तत्तथरेत ॥ ५१
दाहायशौचं कर्त्तव्यं हिजानामनिहोविणाम् ।
सपिण्डानान्तु मरण मरणादितरेषु च ॥ ५१
सपिण्डता च पुरुप सप्तमे विनिवर्तते ।
समानोदकमावस्तु जन्मनाम्बोरवेदने । ५२
पिता पितामहरीव तथैव प्रपितामहः।
लेपभाजस्तु यथात्मा सापिषध साप्तपौरूषम् ॥ ५३
सर्वानाचघ सापिपद्यमाह देवः मजापतिः।
ये चेकजाता वहयो भित्रयोनय एव च ॥ ५४
भिववर्णस्त सापिगद्यं भवेत्तेषां त्रिपुरूपम् ।
कारवः शिल्पिनो वैद्यदासीदासास्तथैव च। ५५
राजानो राजभृत्याय सद्यःशौचाः प्रकीर्तिताः ।
दातारी नियमौ चैव ब्रमविद् ब्रह्मचारियो ।
सत्रियो तिनस्तावत, सद्यःशौचमुदाहृतम् ।
राजा वाभिषिक्तश्च प्राणसविण एव ५७
यजे विवाहकाले च देवयागे तथैव च।
मद्य शौच समाख्यातं दुर्मिने वाप्युपद्रवे । ५८

·उशन:संहिता।
विषाद्युपहतानाच विद्यता पार्थिवैदिः ।
सद्यःशौच समास्यातं सर्पादिमरणेऽपि च ५८
पग्निमेरुप्रपतने विपोधानपराशने ।
गोमायणान्ते सत्यस्ते सद्य. शौचं विधीयते ॥ ६
नैष्ठिकानां यनम्यानां यतोनां ब्रह्मचारिणाम् ।
नागौच विद्यते सद्भिः पतिते च सथामृते ॥ ६१
इत्योशनसस्मृती षष्ठोऽध्यायः ॥
सप्तमोऽध्यायः ।
पतितानां न दाहः स्थानान्त्येष्टि स्थिसञ्चयः ।
न चानुपातपिण्डे च कायें श्रादादिकं क्वचित् ॥ १
व्यापादयेत्तथात्मानं यं योऽग्निविपादिभिः ।
दहितं तस्य नाशीच न च स्यादुदकादिकम् ॥ २
अथ कथित् प्रमादेन बियतेऽग्निविपादिभिः।
तस्याशौचविधातव्य कार्यञ्चैवोदकादिकम् ॥ २
आसे कुमारे तदहः पाम कुर्यात् प्रतिग्रहम् ।
सुवर्णधान्यगोवासस्तिलान गुडप्पषिः ॥ ४
फलानौतुच शाकञ्च लवण काठमेव च ।
तोयं दधि दृतं तैलमौषध चोरमेव च ॥ ५
धागौचिनो एहाद ग्राह्यं शुष्काबञ्चैव नित्यशः ।
आहिताम्नियथान्यायं दग्धव्य घिभिरग्निभिः ॥ ६
अनाहिताग्नियेण लौकिकेनेतईिजैः।
देहाभावार पन्नामेन कृत्वा प्रतिकति पुनः ॥ ७
.

·उशनामहिती।
हाहः कार्यो यथान्यायं सपिण्डे: अडयान्वित ।
मकृत् पमिश्चेदुदकं नामंगोवेंण वागयतः ।
दशाई वान्धवैः साई सचे चैवावाममः ।
पिपई प्रतिदिनं दद्युः मायं प्रातर्ययाविधि ॥
प्रेताय च रहवारि चतरी भोजविजान् ।
हितोयहनि कर्तव्यं तुरकम्म सवान्धवैः ॥ १०
मबैरस्थी मञ्चयन ज्ञातिरेव भवेत्तथा।
विपूवं भोजयेदिपानयुग्मान् अदया शुचोन् ॥ ११
पञ्चम नवमे चैव तथैवैकादशेऽहनि।
अयुग्मान् भोजयेदिप्रान् नवयाइन् तद्विदुः ॥ १२
एकादति कुर्वीत प्रेतमुद्दिश्य भावतः ।
हादशे वाथ कर्तव्यमग्निदैस्वथवाहनि ।
एक पवित्र मेकं वा पिण्डमावं तथैव च।
एव मृतऽडि कत्तय प्रतिमामन्तु वत्मरम् ॥ १४'
सविण्डोकरण प्रोक पूणे मंवत्मरे पुनः।
कुर्याचत्वारि पावाणि प्रेतादीनो विजोत्तमाः ॥ १५
प्रेलार्थ पिटपात्रेषु पावमामेचयेत् ततः ।
ये समाना इति हाम्या पिण्डानप्य वमेव हिं१८
सपिपड़ीकरणथाई देवपूर्व विधीयते ।
पितृनावाहयेत् तन्त्र पुन: प्रेतच निर्दिशेत् ॥ १७
ये मपिण्डोकता. प्रेता न तपास्यात् पृथक्रिया।
यस्तु कुयायपथकपिण्डं पिढहा त्यभिजायते । १८
मृते पितरि वे पुर्व. पिण्डंगग्दं समाधियेत् ।
ददाचान' मोदकुम्भ प्रत्यहं प्रतधर्मतः ॥ १८

·उजन:संहिता पाव्वैगेण विधानेन मावतमरिकमिप्यते । मतिमंवत्सरं काय विधिरेप मनातनः ॥ २७ मातापित्रीः सुतः काय पिण्डदानादि किचन । पंवो कुयात् सुताभावे पनामावे तु मोदरः ॥ २१ एप व. कथितः सम्यग्ग्टहस्थानां यथाविधि । स्त्रोणाच भर्राशयूपा धर्मो नान्य इहेप्यते ।। २२ यः स्वधर्मापरी नित्यमोखरार्पितमानसः । प्राप्नोति परमं स्थानं यदुतं वेदसम्मितम् ॥ २३ इत्यौशममस्मृती सप्तमोऽध्यायः ॥१॥ इंटमोऽध्यायः। बाहा मद्यप: स्तनो गुरुतस्पर्ग एव च। महापातकिनस्त्वे ते यः स तैः सह संवसेत् ।। संवत्सरेण पतप्ति संसर्ग कुरुते तु यः । यो हि शय्यासनें नित्यं वसन् वै पतितो भवेत्॥३ याजनं योनिसम्बन्ध तथैवाध्ययनं हिजः । सत्वा सदाः पत्तेजुजानात् सहभोजनमेव च ॥३ अविज्ञायापि यो मोहात् कुर्यादध्ययनं दिजः। सवत्मरेण पतति सहाध्ययनमेव च ॥ ४ बदहा हादशाब्दानि कुटों छत्वा पने वसेत् । भवश्वात्मर्षिशहाथै कला शवशिरीध्वजम् ॥ ५ ब्राधणावसधान् सर्वान् देवागारापि वर्जयेत् । विनिन्दा च स्वमात्मानं माझणच स्वयं स्मरेत् ॥

·डेशनःसंहिता।
श्रसेझराणि योग्यानि सप्तागाराणि संविशेत् ।
विधूमे शननित्य व्याहार भुलवर्जिते ॥ ७
कुदनशनं वायं भूगोः पतनमेव च ।
ज्वलन्तं वा विशेदग्नि जलं वा प्रविशत् खंयम् ॥ ८
ब्राह्मणार्थे गवार्थ वा मम्यक् प्राणान् परित्यजेत् ।
दोघमामयिनं विमं कत्वानामयिनं तथा ॥८
दत्ता चा–स विदुपे ब्रह्महत्या व्यपोहति ।
प्रखमेधावभृथक सात्वा यः शुध्यति द्विज ॥ १.
सबख वा वेदविदे वाणाय प्रेदापयेत् ।
ब्रह्महा मूच्र्त पापैर्दृष्ट्वा वा मेतदर्शनम् ॥ ११
सुरापस्तु सुरां तप्तामग्निवर्णा पिवेत् तदा ।
निग्धकायः स तया मुच्यते च हिजोत्तमः ॥ १२
गोमुत्रमग्निवर्ण वा गोश केंद्रवमेव था।
पयो वृतं जनं बाथ मुच्यते पातकात् ततः ॥ १३
जनार्द्रवासाः प्रयती ध्यात्वा नारायनं हरिम् ।
ब्रह्महत्यावतञ्चाथ चरत् त. पापशान्तये ॥ १४
वर्णस्त यो सतहिमो राजानमधिगम्य तु ।
स्त्रकमा ख्यापयन् बयानमा भवाननुशास्विति ॥ १५
पहोवा मुसलं राजा सचदन्यात्तु तं स्वयम् ।
म वै पापात्ततः स्ते नो वाह्मणस्तषसाथवा १६
करणादाय मुपलं लगुडं वाय घातिनम् ।
सश्चित्योभयतस्तोत्रमायसं दण्डमेव च ॥ १७
राजा च स्तनमीत मुलकेशन धावता ।
पाचनापय तत्पापमेवे कम्मावि शाधि माम् । १६

·उशन:मंहिता।
मामनादापि मोनाहा ततः स्त यादिमुच्यते ।
प्रगामित्वा च तं राजा म्ते यम्यागाति किल्विषम् ॥ १८
तपमा द्रुतमन्यस्य सुवर्णस्ते यजं फलम् ।
घोरवामा दिजोऽरखे मञ्चरदब्रह्मणा व्रतम् ॥ २०
साताश्वमेधावभृथे पूतः म्यादथवा विजः ।
प्रवाशाथ विप्रेभ्यः स्वात्मतन्य हिरण्यकम् ॥ २१
घरैदा वत्मरं सात्म व्रह्मचर्यपरायणः ।
ब्राह्मणः स्वर्णहारौ च तत्पापम्यापनुत्तये ॥ २२
गुरुभायां ममारूह्य ब्राह्मण: काममोहितः ।
उपगृहत् म्तिय तप्ता काम्या कानायमोकताम् ॥ २३
खयं वा शियमपणे उत्कत्याध्यायवाचली।
प्रातिष्ठे इक्षिणामाशामानिपातमजियतः ॥ २४
गुये वाहतः शुद्धेय चहा सधणो व्रतम् ।
शाखां कर्कटकापता परिष्वज्याथ वत्सरे ॥ २५
अधाशयोत नियता मुचते गुरूतन्पगः ।
सच्चाप्द चहिप्रचोरवामा: समाहितः ॥ २६
अश्वमेधावभृथके साला मुचहिजोत्तम. ।
कालेऽटम वा भुञ्जानो व्रह्मचार। मदाव्रतः । २७
स्थानासनाद्यं विचरेदधनाऽप्युपयत्नतः ।
प्रधःशायो विभिव्वधस्तत. शुध्येत पातकात् ॥ २८
चान्द्राय पानि वा कुर्यात् पञ्च चत्वारि दा पुनः ॥ २८
पतितः मम्प्रयुतानामयं गच्छति निष्कृतिम् ।
पतितेन तु मस्पर्श सोमेन करते दिला ।
RA

·उगान महिता। मत पापापनोदानं तस्यैव व्रतमाचरेत् । तप्तकच्छ चरेहाथ सघत्मरमप्तन्द्रित ॥ ३१ पारमामिकेऽथ समगें प्रायथित्ताईमाचरेत । एभि पृतेरथो हन्ति महापातकिनो मलम ॥ ३२ पुखतीर्थाभिगमनात पृथिव्यामथ निष्कृति । ब्रह्म हत्या सुरापान स्त य गुलझनागमम ॥ ३३ सत्वा चैव महापाय ब्राह्मण काममोहित । कुादनशन विप्रा पुखतोर्य ममाहित ॥ ३४ जले वा प्रविभेदग्नो ध्यात्वा देव कपर्दिनम् । न धन्या निष्कतिर्दष्टा मुनिभि कमवेदिभि ॥ ३५ इत्योशनमम्मृतावष्टमाऽध्याय ॥८॥ नवमोऽध्याय.। गत्वा दुहितर विप्र स्वमार वा म पामपि । प्रविशेञ्जलन दीप्त मतिपूर्वमिति स्थिति । १ मावमा मातुलानी तथैव च पिवणम । भागिनेयी समारुह्य कुतात, कच्छादिपूर्वकम ॥२ चान्द्रायणानि चत्वारि पञ्च वा सुममाहित । पैतृप्यत्रयी गत्वा तु खमिया मातुरेव च ॥ ३ मातुलप्य सुता वापि गत्वा चान्द्राया चरैत मायामखी ममारूह्य गत्वा श्याली तथैव च ॥ ४ अहोरात्रोषितो भूत्वा तप्तक ममाचरेत । उदयागमन विप्रस्बिराचेण विशुध्यति । ५

·उशनःमंहिता ।
उत्तीमैथुनमासाद्य चरेशान्द्रायणवतम्।
पराकणाथवा शुद्धिरित्याइ भगवानजः ॥
मण्डक नकुलं काकं विडवराहश्च मूषिकम् ।
खानं इत्वा हिजः कुयात. घोड़थास्यमहाव्रतम्।
पयः पिवेत विराधन्तु श्वानं हत्वा त्वन्द्रितः ॥
मागरशाथ नकुल योजनं वाऽध्वनो व्रजेत ।
क हादशमात्रन्तु कुयादखवधे दिजः॥८
अथ कृष्णायमों दद्यात म त्वा हिजोत्तमः।
दलाक रड्यश्चैव मुषिक कतलम्भकम् ।।
वराहन्तु तिलद्रोणं तिलाटच व तित्तिरिम्।
शुकं विहायनं वत्सं क्रोच्चं हत्वा विहायणम् । १.
हवा इंसं वलाकर वकटिभिमेव च ।
वानर व भासच स्वयं वा ब्राह्मणाय गाम् ॥ ११
फव्यादास्तु मृगान् हत्वा धेनं दद्यात, पयस्विनीम्।
अक्राव्यादं वतमतरमुष्ट हत्वा तु कपलम् ॥ १२
किञ्चिदेव त विमाय दद्यादस्थिमतां वधे ।
अनस्थाञ्चय हिंसाया प्राणायामेन शुध्यति ॥ १६
फलदानान्तु वृक्षाणां छेदनादाहिकं शतम्।
शुल्मवल्लीलतानाश्च वीरुधां फलमेव च ॥ १४
पुप्पागमानाञ्च तथा तपाशो विशोधनम्।
चान्द्रायणं पराकञ्च कुर्याद हत्या प्रमादतः ॥ १५
मतिपूजे वधे चाम्याः प्राययित्तं न विद्यते ।
मनुष्याणा हर स्त्रोणा कृत्वा रहस्य च ॥ १६

·उशनासंहिता।
वापीकूपजलानाञ्च शुध्थेच्चान्द्रायणेन तु ।
ट्रयाणामल्पमाराणां स्तेयं कृत्वाइन्यवेश्मनः ॥ १७
चरैत सान्तपन हाच्छ्र चरित्वात्मविशइये ।
धान्यादिधनचौर्यञ्च वगविशोधनम् ॥ १८
टपकाठमाणाश्च पुष्पाचाच फलस्य च ।
घेलचम्मामिाणाच्च विरात्र स्थादभोजनम् ॥ १८
मणिप्रवालरत्नानां सुवर्णरजतस्य च ।
प्रयःकांस्योपलानाच बादशाहमभोजनम् । २०
एतदेव व्रतं कुर्याद द्विशफैकशफस्य च ।
पक्षिणामोषधीनाञ्च हरेच्चापि चाहं पयः ॥ २१
न मांसाना हतानान्तु देवे चान्द्रायण चरेत ।
उपोय हादशाहन्तु कुष्माण्डेयादृष्टतम् ॥ २२
नकुलोलुकमा र जग्धा सान्तपनं चरत ।
खान जग्धाथ ककूण शुभक्षेण च राध्यति ॥ २३
प्रकुर्याच्चैव संस्कारं पूबैव विधानतः ।
शललच वलाकच ईसकारण्डवं तथा ॥ २४
चक्रवाकच जाधा च द्वादशाहपभाजनम्।
कपीतं टिभिभास शुक सारसमेव च ॥ २५
जलूका जालपादञ्च जगधा घेतवतञ्चरेत् ।
शिशुमारं तथा मापं मत्स्यं माम तथैव च ॥ २६
जगधा चैव वराहच्च एतदेव व्रतञ्चरेत्।
कोकिलचैव मत्स्याद मण्डूकं भुजगं तथा ॥ २७
गोमूत्रयावकाहारैयामेनैकेन शुध्यति ।
जलेघराथ जलजान् यातुधानविपाटितान् ॥ २८
.

·१५८
उशन:मंहिता।
रतपादाम्तया जगधा
मप्ताहचैतदाचरेत्।
मृतमाम वृथा चैवमारमार्थ वा यथारुतम् ॥ २८
भुधा। समाचर देतत्तस्पापम्यायनुत्तये ।
कपोतं कुचरं शिकुकुट रजका तथा ॥ ३०
प्राजापत्यं चरजगधा तथा कुम्भोरमेव च ।
पलाण्ड लशुनचव भुक्ता चान्द्रायण चरत् ॥ १
धार्ताकु तण्डूलोयञ्च प्राज्ञापत्येन शुध्यति ।
अश्मतक तथोपेत तप्तच्छ्रण पाध्यति ॥ ३२
प्राजापत्येन शुद्धि स्यात् मनुष्य गगमक्षणे ।
अलावू रञ्जनच्चे व भुकाप्य तव्रत चरेत् ॥ ३३
उदुम्बरच कामेन तप्ता शुष्यति ।
हथा समरसयावं पायनापूपशप्कूलोम् ॥ ३४
भूला चैवं व्रतं तत्र त्रिरावेगा विशुध्यति ।
पौत्या जोराण्यपेयानि ब्रह्मचारी विशेपतः ॥ ३५
गोमूवयावकाहारो मामान विशुध्यति ।
अनि शाया गो. चोर माहिषं वार्चमेव च ॥ २६
गर्मिया या वा विवत्माया पीत्वा दुग्धमिदं चरेत् ।
एतेषाञ्च विकागणि पोवा माहेग वा पुनः ॥ ३७
गोमूत्रयावकाहार. सप्तरात्रेण शुध्यति ।
भुला चैव नवयाई सूतके मृतकेऽथवा ॥ ३८
चान्द्रायणेन शुध्येत ब्राह्मणम्तु ममाहितः ।
यस्य यद्भूयते नित्य न यम्याग्रं न हीयते ॥ ३८
चान्द्रायण चरेत् सम्यक् तस्यान्नप्राशने हिज ।
प्रभोधानान्तु मापा भुक्ता चानमुपकृतम् ॥ ४०

·११८
गन महिता।
अन्त्ये म्यात्यायिनोऽनञ्च तमकृष्टमटाहुनम ।
चागडालान दिजो भुवा मम्यकचान्द्रायण चरेत् ।
अन्नानात् प्राश्य विगमूव सुरासम्पर्शमेव च ।
पुन मम्कारमहन्ति वया वर्णा दिनातय ॥ ४२
काव्यादाना पक्षिणाञ्च प्राश्य मूवपूरोपकम।
महामान्तपन बुार्यात्तपा मोहादिजातय ॥ ४३
भासमादुका कुर वायमै सच्छमाचरत् ।
प्राजापत्यन शुध्यन बाण सिटभाजनात् ॥ ४४
नधियम्तमा
स्थाईग्यव
विक्षच्छ कम।
सुगभागहाटक वापि पोत्वा चान्द्रायण चरेत् ॥ ४५
शुनाटि दिजा वा बिरायण विशुध्यति ।
गामूवयायकाहार पोत्शेपच वा पय ॥ ४६
पापा मूवपुरोपापता प्राशयदयदि ।
सदा मान्तपन कुर्यात् त कायविगोधनम ॥ ४०
तापडान्पभागडपु यदजान पवैजलम् ।
चरत् मान्तपन क्लच ब्राह्मण पाययोधनम ॥ ge
चाण्डालेन च संपृष्ट पोवा यारि दिजात्तम ।
विरात्र गा विशुध्यन पञ्चगव्यन गुध्यति ॥ ४८
महापातक मम्पश भुता स्नात्वा हिजोत्तम ।
बुद्धिपूर्वन्तु मूद्रामा तच्छ समाचरेत् ॥ ५०
अन्य नातिविवाहे च स महापासको भवेत् ।
तथ्य पाकिममर्गात पाक्षित्वमवान यात् ॥ ११
चतुध्विगतिकच्छ स्यादिवाई खन्य कन्यया ।
समगस्य तदई स्यात् प्रायचित मुर्त न हि॥ ५२

·गन:मंहिता।
हदा महायातक्रिनं चण्डानं वा रजस्वलाम् ।
प्रमादादोजनं कृत्वा विराग विशुध्यति ॥ ५५
मानाद्री यदि भुञ्जोत बहारावेण शुध्यति ।
धुडिपूर्वन्तु कच्छ गा भगयानाह पद्मजः ॥ ५४
शुष्क पhपितादानि गन्धादिप्रतिदूषितम् ।
भुकापवाम कुर्वीत चरेहिसः पुनःपुनः ।
अज्ञानाद भुशिशुहार्थमज्ञानस्य विशेषतः । ५५
भन्यानां यजनं कृत्वा परेपामन्यकणि।
भिनारमनईञ्च विभिः कृच्छविध्यति । ५६
माह्मणाभिहतानाञ्च रुत्वा दाहादिक हिजः ।
गोमूत्रयावकाहारः प्राजापत्यंन शुष्यति । ५७
तैनाभ्यंगः प्रभाते च कुर्याम्मुवपुरोपके ।
अहोरावण शुध्येत श्मथुकर्मणि मैथुने । ५८
एकाहेति विवाहाग्नि परिभाष्य विजोत्तमः ।
विरात्रेण विनध्ये त विरावात् पड़हं पुनः ॥ ५८
शाहे हादशाहे वा परिहास्य प्रमादतः ।
कच्छचान्द्रायणं कुर्यात् तत्पापस्थापनुत्तये ॥ 1.
पतितद्रव्यमादाय तदुतमर्गेण शुध्यति ।
धरेच विधिना कृच्छमित्याइ भगवान् प्रभुः । ६१
अनागकनिवृत्त्या तु प्रव्रज्योपामिता तथा ।
आचरेत् वोणि कच्छाणि बोगि चान्द्रायणानि च ।
पुनय जातकम्मादिसंस्कारः मस्कृता हिनाः ।
शुदा यस्तव्रतं सम्यक् चरेयुर्धर्मदर्शिनः । ६३

·उशनासंहिता।
१६१.
.
-
अनुपासितमिन्थ्यस्तु तापक्रवगेन च ।
अध्यायन संयतमना रातो चेद्राविमेव हि।
पकवा समिदाधानं चि, माला समाहितः ।
गायवाटसहस्रस्य जपं सात्वा विध्यति ॥ ६५
उपायोत न चेत् सन्ध्यां गृहस्थोऽपि प्रमादतः। ।
सातकव्रतनोन्धन्तु हावा चोपवसेद्दिनम् ॥ ६६
'मवारश्चरेत् हळू अनुच्छन्दे विजात्तमः ।
चान्द्रायण चरैया'गोप्रदानेन भुयति ॥ ६७
नास्तिस्यादयदि कुचील प्राजापत्य चरविजः ।
टेवद्रोहं गुरूद्रोहं तप्तकक्रेण शुध्यति॥ ६८
उष्ट्रयानं समारय खरयानच्च कामतः ।
विराग विशुध्येत नग्गा न प्रविनजलम् ॥ ६८
पष्ठावकालमास वा संहिताजपमेव वा।
होमाच शाकलावित्यमपत्याना विशोधनम् ॥ ७०
"नील रक्तं वसित्वा तु बामणो वस्त्रमेव हि।
अहोराबोषित. मात. पचगव्येन शुध्यति । ७१
वेदधर्मपुराणाय चण्डालस्य च भाषणम् ।
चान्द्रायणेन हि स्थान ह्यन्या तस्य निष्कृतिः ॥ ७२
उन्धनादिनिहतं सस्सृस्य ब्रामणः कचित् ।
चान्द्रायणेन शुधः स्यात् प्राजापत्येन वा पुनः ॥ ७१
उच्छिशो यदि नाचान्तवण्डालादोन् स्मशेविजः ।
उच्छिष्टस्तान कुर्बीत मानापत्यं विशुइये ॥ ७४
चण्डालसूतिकशवांस्तथा नारी रजखलाम् ।
स्पृष्टा खायाविशार्थ तत्स्पृष्टान् पतितांस्तथा ॥ ७५
२१

·उशनासंहिता। चण्डालसूतिकावैः संसृष्टं स्पीयेदयदि । प्रमादात् सात पाचम्य नपं हत्वा विशुध्यति ॥ ७६ अस्पृष्टस्पर्शनं कला खात्वा शुध्येविजोत्तमः । आचनित विद्यार्थ प्राह देवः पितामहः॥ ७७ भुनामपत विप्रस्य कदाचित् मयते गुदम्। सवा शौचं ततः सात्वा उपोष जुहुयाद् एतम् ॥ ७८ चाण्डालन्तु एवं स्पृष्ट्वा कचा वाहिजोत्तमः । हदा नम.रयं नपत्रमहोरात्रेण शुध्यति ॥ ७८ सुराः स्पृष्ट्या दिजः कुर्यात् प्राणायामवयं शुचिः। पलाण्डु लशुनश्चैव पृत प्राश्श विशुध्यति ॥ ८० ब्रामणस्तु शुना दष्टस्वाइं सायं पयः पियेत् । नामरूईस्य दष्टस्य तदेव विगुएं भवेत् ॥ ८१ स्पादेतचिगुण वाचोमूनि स्यात्त चतुर्गुणम् । मात्वा जपेत्तु गायत्रीं सभिदंष्टो द्विजोत्तमः ॥ ८२ पञ्चयमानकात्वा तु यो मुत्र प्रत्यहं हो। अनातुरय निधनः सन्मान विशुध्यति ॥ ८३ पहिताग्ने स्पस्थानं यः कुयान तु पणि । तो गच्छेव भायाया साऽपि कच्चाईमाचरेत् ॥ ८४ विगाडिरसु वा कुयाचारोर सनिवेश्य त। सधेला सलमामुत्य गामान्य विशुध्यति । ८५ गायवाष्टमहसन्त वाहवोपक्सेदग्रही। अनुगधच य शूद्र प्रेतभूत हिजोत्तमः ॥ ८॥ गायवाटराइसन्तु जयं दुधापदोषु च । छत्वात सपथं विप्रो विमस्य वधम्युते ॥ ८०

·सशन संहिता।
मृधैव यावकानेन कुर्याच्चान्द्राय प्रतम् ।
पडतो विषमदानच माला साकण शुध्यति ॥८८
छाया सपाक्षम्यारुन माया सम्प्राशयेद एतम् ।
रखेदादित्यमाचिर्दृष्याग्नीन्द्रनमेव च । ८८
मानुपास्थि च सस्पृष्टा मानमेव विशुध्यति ।
कत्वाप्यध्ययन विमयरेभिक्षानुवत्परम् ।
सतनो बानयरहे पञ्चमवत्मर ब्रवी।
हुशारं ब्रामणस्योझा त्वक्षारन्तु गरीयस ॥८१
साख्वाचस्य तत शेष प्रणिपत्य प्रमादयेत । ।
सायिला हणेनैव कण्ठे वड़ा वामसा ॥ ८२
विपदे परिनिर्जित्य प्रधिपत्य प्रमादयेत ।
अवगूच वरेत, समतिका निपातने । ८३
सशति कुर्चीत विप्रन्योत्पाद्य शोणितम् ।
गुरोराक्रोशने चैव कच्छ कुयाधिशोधनम ॥ ८४
एकरात दिराव वा सत्पापस्यापनुत्तये ।
देवर्षीणामनिमुखठीवनाक्रोशनारते ॥ ८५
उलूकादिजनर्जित्वा दातव्यच हिरण्यकम् ।
देव्योद्यानधु ए कान्मुत्रोचार यहिज । ८५
छियाछिवन्तु शुजार्य चरेशान्द्रायण व्रतम् ।
देवतायतने भूत्वा दोहाहिलीराम ॥८७
शिवम्योतष्ठन्तनं लत्वा चान्द्रायपमथाचरेत् ।
देवतानामृपोषात घेदानाक्षेप कुत्मनम् । ८८
शत्वा सम्यकमकुवीस प्राजापत्य द्विजोत्तम ।
तेस्तु सम्भापर सवा माल देवान् समर्थ येत ! ८९

·A
उशन:हिता।
स्त्रो यदा पालभावन महापापं करोति हि।
प्रायवित्त घ तस्यास्यात, पिता तद्वतचारिपोम् ॥ १००
उहहेटभिरुपां तामन्यथा पतितस्तु स ।
प्रपि राजन्यकवधे वार्षिकवाह्मणव्रतम् ।
तस्यान्ते अपभैकेण सहन गोदानमाचरेत् । १०१
मव हत्या मापमान दद्यात सुवर्णरजततामना-
सोसकांग्यायमामभिरेव
मृत्मायुक्ताभिस्तेजसाचोछि.
टानां भग्ननाद्भिः प्रचालनं किनकरजतमणिशष्ठ राजयः
पलाना वविदलरब्जचर्मणावादिः शौचमिति : १०२
अपि चण्डानम्वपचम्पृष्टे वा विएम व एव च ।
विरात्रेण विशुदि स्यामुकोच्छिष्ट. पडाचरेत् । १०३
पिता मातामहो यस्य भग्रजो वाथ कचित् ।
तपोऽग्निहोत्रमन्तेपु न दोप. परिवेटने ॥ १०४
अमावस्यायां यो ब्रह्माणं समुद्दिश्य पितामहम् ।
ब्राह्मणी स्त्री ममभ्यञ्च मुच्यतै मपातक ॥ १०५.
अमावास्या तिथि प्राप्य यममाराधयेद्भवम् ।
ब्राह्मणान् भोजयित्वा तु सर्वपापै. प्रमुच्यते ॥ १.६
कृष्णाष्टम्या महादेव तथा कृष्ण चतुर्दश्याम् ।
मम्पूज्य ब्राह्मणमुखै मपाप प्रमुच्यते ॥ १.७
वयादश्या तथा रावौ सोपहार विलोचनम्।
दृष्ट्वैव प्रथमे याम मुच्यते मपातक. ॥ १०८
सर्वत्र दानग्रहये मुच्यते सोमयागत' ।'
शात्या च दक्षिणा रहन् हिरण्य-प्रतिमामपि ॥ १०८
अयुतेनैव गायना मुच्यते सर्वपातकः ॥ ११०
इत्यौगनसम्मृतौ नवमोऽध्यायः ॥ ८ ॥

·अभिरासंहिता।
प्रथमोऽध्याय.।
ग्रहायमेषु धर्मापु वर्णानामनुपूवंश ।
प्राययितविधि दृष्ट्वा निग मुनिरब्रवीत्
अन्यानामपि सिहा भत्तयित्वा विजातयः।
चान्द्र कृष्ण तदईन्तु वाधववियर विदु.५२
रजकसम्मकारय नटो वल्ड एव च ।
कैवर्तमेदाभिन्नाथ सप्त ते चानयजा मगाः । १
अन्यजाना रहे तोयं भाण्डे पर्युषितच यत् ।
प्रायश्चित्तं यदा पोतं तदेव हि ममाचरेत् ॥ ४
चाण्डालकूपमारडेपु वनागात् पिवते यदि ।
प्रायथितं कथं रोषा वणे धणे विधीयते । ५..
चरेत् सान्तपनं विप्र प्राजापत्यन्तु भूमिपः ।
तदन्तु चरैवैश्य पाद शूद्रेषु दापयेत् ॥ ६
अज्ञानात पिवते तोयं वागस्वन्त्यजातिपु।
रहोरात्रोपितो भूत्वा पञ्चगर्यन शुध्यति
विप्रो विप्रेण मम्पर फिष्टेन कदाचन ।
पाचान्त एव मुधोत अहिग मुनिरमवोत्र
तिर्यप यदा स्पष्ट उपिट म कदाचन।'
मानं जप्यन्तु कुंयोत दिनस्याउँन शुध्यति ।
वैश्येन तु यदा स्परः शुना शूट्रेप वा हिमः ।
पोप्य रजनीमेकां पञ्चगव्येन सध्यति । १.

·अनिमंहिता।
अनुच्छिष्टम मस्पष्टो मानं येन विधीयते।
तेने वोच्छिष्टसंम्य ः प्राजापत्यं समाचरेत् ॥ ११
प्रत उई प्रवक्ष्यामि नीलीवलस्य वै विधिम् ।
स्त्रोणां क्रीड़ाधनयोगे शयनीये न दृष्यति ॥ १२
पालने विक्रये चैव दत्तरूपजीवने ।
पतितस्तु भवेदिखिभिः सच्छध्यपोहति ॥ १३
मानं दानं मपो होमः साध्यायः पिटतयणम् ।
वृथा तस्य महायज्ञा नीतीयवस्य धारणात् । १४
नीलोरतं यदा वस्तमजानेन तु धारवेत् ।
महो रायोपितो भूत्वा पञ्चगव्येन शुध्यति ॥ १५
नीलीदारु यदा भिन्द्यावाधणं वै प्रमादतः ।
गोणितं दृश्यते यत्र दिजथान्द्रायण चरेत् ॥ १६
नोलोतक्षेप पक्षन्तु अन्नमवाति चेद्विजः ।
पाहारवमनं कृत्वा पञ्चगव्येन शुध्यति । १७
भक्षन् प्रमादतो नौलों दिजातिस्त्वममाहितः ।
विषु वर्षेषु सामान्यं चान्द्रायमामिति स्थितिम् ॥ १८
नोलोरतन वस्त्रेण यददमुपनीयते ।
नोपतिष्ठति दातारं भोला मुड्न तु दिलिपम् ॥ १८
नोलोरतन वस्ोण यत् पाके पितं भवेत् ।
तेन भुलेग विमानां दिनमेकममोजनम् ॥ २.
मृी भर्तरि या नारो नोजीद प्रधारयेत् ।
भर्ता त नरकं याति मा नारो तदनन्तरम् ॥ २१
नौख्या घोपहते क्षेत्रे गरयं यत्तु प्ररोहति ।
पभोन्यं तपिजातोनां गुमा चान्द्रायणं चरेत् ॥ २२

·भङ्गिरःसंहिता।
मावा रजस्खला चैध चतुर्थेऽङ्गि विशुध्यति ।
कुर्याद्रजसि निहत्तेऽनिवृत्ते न,कथञ्चन ॥ ३५
रोगेण यद्रजः सोणामत्यर्थं हि प्रवर्तते ।
प्रशयस्ता न तेन स्युस्तासां वैकारिक हि तत् ॥ ३६
साध्वाचारा न तावत् स्याद्रजो यावत् प्रवर्तते।
वृत्त रजसि गम्या स्वौ ग्रहकमणि चैन्द्रिये ॥६७
प्रथमेऽहनि चाण्डालो हितौये मह्मघातिनौ।
तीये रजको प्रोता चतुर्थेऽहनि शुध्यति ॥ ३८
रजस्वला यदा स्यू टा शना शूद्रेण चैव हि।
उपोष रजनोमेकां पचगव्येन शुध्यति ॥ ३८
धावेसावशुषो म्यातां दम्पतो शयनं गतौ।
शयनादुपिता भारी शुचिः स्यदशचिः पुमान् ॥ ४.
गयषुपं पादशौच न कुयात् कांस्यभाजने ।
भगमना सध्यते कांस्यं ताम्रमम्झेन अध्यति ॥ ४१
रजसा शुध्यते नारी नदो येगेन शुध्यति ।
भूमो निषिप्य पण्मासमत्वन्तोपहतं शचि ॥ ४२
गवाघातानि कांस्यानि शूद्रोष्टिानि यानि तु ।
भमना दशभिः शुध्येत् दााकेनोपहते तथा । ४३
शौचं मौवर्णरौप्यास्यां वायुनान्दुरश्मिभिः ॥ ४४
रेतःस्पष्टं गवस्प पटमाविकच न टुप्यति ।
पनिर्मदा घं तन्माव प्रचाम्य च विराध्यति । ४५.
गुष्कमब्रमविप्रास्य भुवा मप्तामृच्छति ।
पर्व व्यननमंयुक्तमईमामेन नीयति । ४६

·प्रगिर.संहिता।
भयो दधि च मासेन पाएमासेन तं तथा ।
तैलें सवत्सरेणेव कोठे जोय॑ति वा न था । ४७
या भुड के हि च शूदाद मासमेकं निरन्तरम् ।
'इह जनानि शूद्रत्वं मृत: खा चामिजायते ॥ ४८
शूदानशूद्मम्पर्क शुद्रय च सदासनम् ।
'शूद्रात्नानागम करिज्ज्वलन्तमपि पातयेत् 184
अपाम तु शूदोऽपि स्वम्ति यो वदति हिज ।
शूद्रोऽपि नरकं याति ब्राह्मणाऽपि तथैव च ॥ ५.
'दशाहाच्यते विप्रा हादशाहेन भूमिप ।
पारिक वस्य एवाह शूदा मासेन गुध्यति ॥ ५१
अग्निहावो च यो विप्र शूट्राबवेव भाजयेत् ।
'पञ्च तस्य प्रगम्यन्ति पात्मा वेदाम्बयोऽग्नयः । ५२
शूदाबन तु भुकोन या विजा जनयेत. मतान् ।
यस्यान तस्य ते पुवा प्रवाछ प्रवर्तते ॥ ११
शूद्रप स्वरमुछिट प्रमादादध पाणिना।
नदिजेभ्यो न दासष्यमापस्तम्बाबियोन्मुनिः । ५४
ब्राह्मणस्य सदा भुङमक्षत्रियस्य च पर्षस ।
वैश्यस्यापत्सु सुनोत न शूद्रस्यापि कदाचन । ५५
ब्राह्मणाने दरिट्रव चियावे पगुस्तथा ।
चम्यान त शूद्रव शूद्रान नरक ध्रुवम् । १६
अमृत वाणस्याव लाययाव पय स्मृतम् ।
वेश्यस्य चानमवाय गूद्रान्न रूधिर ध्रुवम् । ५०
दुष्कृतं हि मनुष्याणामममायित्य निष्ठति।
था यस्याप समाप्ति स तस्यावाति किस्सिमम । ५५

·अङ्गिरःसंहिता।
सूतकेयु यदा विमो व्रह्मचारी जितेन्द्रियः ।
पिवेत. पानोयमजानाजुले भूक्तमथापि वा ॥ ५८
उत्तोम्याचम्य उदकमवतोयं उपस्प शेत ।
एवं हि ममुदाचारो वरुणेनाभिमन्त्रितः ॥६०
पग्न्यगार गवां गोष्ठे देवतामणमविधी।
पाहारे जपकाले च पादुकानां विसर्जनम् ॥ ६१
पादुकामनमारुढ़ी गेहात पञ्चटई व्रजेत् ।
छेदयेत्तस्य पाटो तु धार्मिकः पृथिवीपतिः ॥ ६२
अग्निहोत्री तपस्खो च योवियो वेदपारगः ।
एते थे पादुकान्ति शेषान् दण्डेन ताड़येत, ॥ ६३
जन्म प्रभृति संस्कारे वालस्यानस्य भोजने।
अमपिण्डन भोतव्यं श्मशानान्ते विशेषतः ॥ ६४
याचका नवयाइपि सूतकभोजनम् ।
नारो प्रथमगर्भपु भुक्ता चान्द्रायस चरेत ॥ ६५
अम्यदत्ता तु या कन्या पुनरन्यस्य टोयते ।
तस्यायानं न भोक्तव्य पुनर्भः सा प्रगोयते ॥ ६६
पूचंच नाविता यय गर्भो यथाप्यसंस्कृतः ।
हितोये गर्भसंस्कारस्तेन शुद्धिविधीयते ॥ ६७
राजाद्येशमियामैर्यावत तिष्ठति गुर्खियो।
तावदक्षा विधासव्या पुनरन्यो विधीयते ॥ ६८
भर्तृगामनमुलवर या च स्त्री विप्रवर्तते
तस्यायेव न मोक्ताव्यं विजेया कामचारिणो । ६८
अनपत्या तु या नारो नागोयात्तग्टहेऽपि वै ।
पथ भुइतो तु यो मोहात पूयसं नरकं व्रजेत् ॥ ७.

·अङ्गिरसंहिता।
१०१
स्त्रिया धनन्तु यो मोहादुपजीवन्ति वान्धवाः ।
स्त्रिया यानानि वासांमि ते पापा यान्त्यधोगतिम् । ७१
राजानं हरते तेजः शूद्राम्र प्रमपमम् ।
सूतकेषु च यो भुड स भुडो प्रथिवीमलम् । ७२

·यमसंहिता
अथातो घस्य धर्मस्य प्राययित्ताभिधायकम् ।
चतुर्णामपि वर्णानां धर्मशास्त्र प्रवर्तते । १
जलाग्न्युहन्धनधष्टा' प्रनयामशनच्युताः ।
विषप्रपतनप्रायशस्वाघातच्युताय ये ॥२
मर्चे ते प्रत्यवमिताः सर्वलोकवहिष्कृताः ।
चान्द्रायणेन शुध्यन्ति तालच्छवयेन वा ॥३
उभयावसितापापा येवानप्रस्थाश्रमाधुरता ।
इन्दुदयेन शुध्यन्ति दत्त्वा धेनुं तथा पम् ॥
गोब्राह्मणहनं दग्ध्वा मृतमुहन्धनेन च ।
पाश तस्वैध छित्त्वा तु तमकच्छ समाचरेत ॥ ५
कमिभित्रणसम्भूतैर्मक्षिकाखोपघातितः ।
कच्छाई समप्रीत शन्या ददातु दक्षिणाम् ।।
ब्राह्मणस्य मलहारे पूयशोणितमभवे ।
समिभुक्तव्रणे मौक्षीहोमन स विशुध्यति ।
यः क्षत्रियस्तथा वैश्यः शूद्रयाप्यनुलोमजः ।
भालाभतो विशेषेण चरेच्चान्द्रायणे व्रतम् ॥ ८
कुङ्कटाप्रमाणन्तु ग्राम परिकल्पयेत ।
अन्यथाहारदीपण न स त विशुध्यति

·१७४
यमसंहिता।
एकैकं वईयेच्छु ले रुष्णपचे च झामयेत ।
अमावस्यां न भुजोत एप चान्द्रायणो विधिः ॥ १०
सुरान्यमद्यपानेन गोमांसभक्षणे कृते ।
नप्पकच्छचरेदिप्रस्तत पापस्तु, प्रणश्यति ॥ ११
प्राययित्ते हापकान्त कर्ता यदि विपद्यते ।
पूतस्तदइषापि इहलोके परत्र च ॥ १२
यावदेकः पृथग् व्यक्तिः प्रायथित्तेन शुध्यति ।
अपरास्तेन च स्प श्यास्त ऽपि सर्वो विर्गाईताः ॥ १३
प्रभोज्याथाप्रतिग्राह्या असम्याट्या विवाहिनः ।
पूयन्तेऽनयते चौर्षे सर्वे
टकथभागिनः ॥ १४
जने कादशवर्षस्य पञ्चवर्षात् परस्य च ।
प्रायथित्तञ्चरेदमाता पिता अन्योऽपि वान्धवः ॥ १५
अतो वालतरस्यापि नापराधो न पातकम् ।
राजदण्डो न तस्यास्ति प्राययित्तं न विद्यते ॥ १६
अशीतियस्य वर्षाणि वालों वान्यूनपोड़गः ।
प्रायश्चित्ताईमईन्ति स्त्रियो रोगिण एव च ॥ १७
अस्त गती यदा सूर्ययाण्डालरजकसियः ।
सस्पृष्टास्तु तदा कौश्चिऽ प्रायश्चित्तं कथम्भवेत् ॥ १८
जातरुपं सुवर्णञ्च दिवानीतञ्च यज्जलम् ।
सेन नात्वा च पीत्वा च सव्वं ते शुचय स्मृताः । १
दासनापितगोपालकुलमित्राईमौरिणः ।
एते शूट्रेषु भोज्याना ययात्मानं निवेदयेत् ॥ २०
अब शूट्रस्य भोय' या ये भुञ्जन्त्यबुधा नराः ।
जायर्यायत्त तथा प्राप्त चरेच्चाद्रायणं व्रतम् ॥ २५
.

·यमसंहिता।
प्राप्त हादशे वर्षे य कस्वा न प्रयच्छति ।
मासि मासि रजस्तस्या पिता पिवति शोणितम् ॥ २२
माता चैव पिता चैव जेष्ठनाता तथैव च ।
यस्ते नरक यान्ति दृष्ट्वा कन्या रजस्वलाम् ॥ २३
यस्ता विवाहयेत् कन्या वाह्मणो मदमोहित ।
असम्भाष्यो ह्यपाइतेय स विप्रोवृषलोयति ॥ २४
वन्ध्या तु अपलो जेया अपलो तु मृतप्रजा ।
शूद्रो तु दृषलो नया कुमारो सु रजस्वला ॥ २५
यत् करोत्य करावे व तपलीमेवनाजि ।
तझैक्षभुग जपन्नित्य विभिळयपाइति ॥ २६
खहप या परित्यज्यान्यहषेण हपस्यति ।
वृषलो सात विजेया न शूद्रो वृषलो भवेत् ॥ २७
सपलीफेनपोतस्य निस्वासोपहतस्य च ।
लण्याचैव प्रसूतस्य निवृतिनव विद्यते ॥ २८
सिनो पुष्ठी तथा चैप कुनखो श्यवदन्तक ।
रोगो होनातिरिमान पिशुनो मत्सरस्तथा ॥ २८
दुर्भगो हि तथा पण्ड पामणो वेदनिन्दक ।
हैतुक शूद्रयाजो च पयाज्यानाच याजक । ३.
निख प्रतिग्रह लुब्धो याचको विषयामक ।
ज्यावदानोऽथ वैद्यश असदानापकस्तथा । ३१
पते या च दाने च बजनीया प्रयत्नत ॥ ३९
ततो देवलकव भृतको षेदविक्रयो।
एते व प्रयमेन एतहासतिरबवीत् । ३९

·॥ १६ यमहिला एतानियोजयेदयस्तु इव्ये कव्ये च कम्मणि । निराशाः पितरस्तस्य यान्ति देवा महर्षिभिः ॥ ३॥ 'अग्रे,माहिपिकं दृष्ट्वा मध्ये तु हपलोपतिम् । अन्ते वाई पिकं दृष्ट्वा निराशाः पितरो गताः ॥ ३५ महिषीत्युच्यते भाया या चैव व्यभिचारिणी। तान् दोपान् क्षमते यस्तु स वै माहिषिकः स्मृतः ॥ ३९ समाधन्तु मसुदृत्य महाव्यं यः प्रयच्छति । सवै वाईपिको नाम ब्रह्मवादियु गईितः ॥ ३० यावटुप्ण भवत्यन्न यावअनन्ति वाग्यताः । अनन्ति पिरस्तावदयावनाता हविर्गुणाः ॥ ३८ 'हविर्गुणा न यक्तव्या पितरो यत्र तताः । पिटभिसार्पितः पयाहव्यं गोमन हविः ॥ २८ ज्यावतो असते ग्रासान् हव्यकव्येषु मन्त्र वित् । तावतो असते पिण्डान् शरोरे बनण. पिता ॥ ४. जच्छिष्टाच्छिष्टसस्पृष्ट गुना शूद्रेण वा द्विजः । उपाय रजनोमेका पश्चगव्येन शुध्यति ४१ अनुच्छिष्टेन सस्सष्टे मानमान विधीयते । नवोच्छिष्टसंस्मरः प्राजापत्यं समाचरेत् ॥ ४२ यावदिमा न पूज्यन्ते सम्भोनहिरण्यके। तावशोर्णव्रतस्यापि तत्पाप न प्रणश्यति ॥ ४३ बधित काकवलाकचिल्लरमध्यतिधन्तु भवेच्छरोरम् । गाचे मुखे च प्रदिशेच्च सम्यक मानेन लेपोपहतस्य शद्धि ४४

·-
यमसंहिता।
ॐई नामे करो मुक्ता यदनमुपहन्यते ।
झवनानमध गौचं तन्मात्रेणेव शुध्यति ॥ ४५
अभक्ष्याणामपेयानामलेद्यानाच्च भक्षणे ।
रेतोमूवपुरोषाणा प्रायश्चित्तं कथम्भवेत् ॥ ४६
पद्मोडुम्बरविल्वाय कुशावस्यपलाशका ।
एतेषामुदक पोत्वा पड राबणैव शुध्यति ॥ ४७
या प्रत्यवसितो विन प्रवज्याग्निनिरापटि।
अनाहिताग्निर्जत्तत रहित्वञ्च चिकीर्षति ॥ ३८
पाचरेचीगि लच्छाणि चरेचान्द्रायणानि च ।
जातकममादिभि प्रोती पुन मस्कारमईति ॥ ४e
तूलिका पक्षानाति पुप जास्वरागिन ।
गोपयित्वा प्रतापेण मोचयित्वा शुचिर्भवेत् ॥ ५०
देश काल तथात्मान ट्रव्यं द्रव्यप्रयोजनम्।
उपपत्तिमवस्थाच जात्वा धर्म समाचरेत् ॥ ५१
रथ्याकहमतीयाणि नापायमटणानि च ।
मारुताकेंग शुष्यन्ति पोष्टकचितानि च ॥ ५२
पातरै मानमम्प्राप्ते दशशत्वोधनातुरः ।
स्नात्वा मावा म्शेत् तन्तु तत युध्येत प्रातुरः ॥५३
रजकशमीकारय नटो वरुड व च ।
कैवत्तमेदभिन्नार मौते चान्ताजाः स्मृताः ॥ ५४
एषा गत्वा त योषा वै तमकक्र ममाचरेत् ॥ ५५
स्त्रोणा रजस्खलायान्तु स्टाम्पृष्टि यदा भवेत् ।
प्रायचित्तं कथं तासा वा वर्षे विधीयते । १६

·१७८
यमसंहिता।
स्परा रजखला यान्सु मगोवाच सभकर्तृकाम् ।
कामादकामातो वापि म्रात्वा कालेन शुध्यति ॥ ५०
मष्टा रजम्वनान्योन्य ब्राह्मणो शूद्रजा तथा ।
रुष्पा शुध्यते पूवी शूद्रा पादेन शुध्यति ॥ ५८
स्मृष्टा रजस्खलान्योन्यं पविया शूदशा तथा ।
पादहीनं परत पूवा पाटाईन्तु तथोत्तरा ॥ ५८
स्पृष्टा रजस्वलान्योन्यं वैश्यजा शूदना तथा ।
पादं चरेत् पूर्वी तन्तु सयोत्तरा। ६.
स्पृष्टा रमखन्ना चैव खाजजम्बुकरासभैः ।
तापत् तिछेनिराहारा नात्वा कालेन शुध्यति ॥ ६१.
स्पष्ठा रजस्खला कैचिचाण्डालेररजखला।
प्राजापत्येन कच्छण प्राणायामशतेन च ॥६२
विमः स्पृष्टो निशायाच उदयया पतितेन च ।
दिवानोतेन सविन सापयेधाग्मिमनिधौ ॥ ६३
दिवाकरश्मिम्पुर रावौ नचवरश्मिभिः ।
सन्थ्योभयोच मध्यायाः पवित्र सर्वदा जलम् ॥ ६४
आपः करनखस्पृष्टाः पिवेदाचमने विजः।
सुरां पिवति सुयत यमस्य वचनं यथा ॥ ६५
स्वातवाप्योस्तथा कूपे पापाणे: शस्त्रघातनः ।
यश्या तु घातने चैव मृत्पिगड़े गोकुलेन च ॥ ६६
रोधने वन्धने चैव स्थापित पुष्कले तथा ।
काठे वनस्पती रोधसकटे रज्जुवम्बयोः ॥ ६७
एतत्ते कथितं नित्यं प्रमादस्थानमुत्तमम् ।
यत्र यत्र मता गावः प्रायचित्त समाचरेत् ॥ १०

·यममहिता।
१७८
दारूगा घानने कच्छ पायाणेहिंगुल भवेत् ।
पहलन्त खातस्या पादच्छ्रन्तु पादपै ॥ ६८
स्वघात विधाणि यष्टिघाने इयं चरेत् ॥ ७.
छ ग वस्त्राघातेऽपि गोधयति विशुध्यति ।
यो बत्तयति गोमध्ये नदोकान्तारमन्तिके ॥ ७१
रोमापि प्रथमे पादे हितोये श्मशु वापयेत् ।
तोये तु शिखा धाया चतुर्थे सशिख वपेत् ॥ ७२
न स्त्रोणा वपन कुयाय न च मा गामनुव्रजेत् ।
न च रातो वसेग्दाठे न कुयाद्वैदिकी युतिम् ॥ ७३
सम्यान् केयान् समुदृत्य छदयेन लिइयम् ।
एवमेव तु नारोणा शिरस्यो वपन रमृतम् ॥ ७४
मृतकेन त जतिन उभयो सूतक भवेत् ।
पातकेन तु लिप्तन नास्य सूतकिता भवेत् । ७५
चत्वारि खलु सम्माणि सन्ध्याकाले विवर्जयेत् ।
पाहार मैथुन निद्रा स्वाध्यायञ्च चतुर्थकम् ॥ ७६
पाहाराज्जायते व्याधि क्रूरगर्भश्च मैथुने।
मिट्रो थियो निवर्तन्ते स्वाध्याये मरण धवम् ॥ ७७
प्रज्ञानान्त हिजयेष्ठ वर्णना हितकाम्यया।
मया प्रोक्तमिदं शास्त्र सावधानोऽयधारय ॥ ७८

·अत्रिसंहिता।
हुताग्निहोत्रमासोनमनि वेदविदां वरम् ।
मशास्त्रविधिज्ञातपिभिय नमस्कृतम्। १
नमस्कृत्य च ते मर्च इंटं वचनमब्रुवन् ।
हितार्थ सबलोकानां भगवन् कथयस्व नः ॥ २
अविरूवाच ।
वेदशास्त्रार्थतत्त्वना यम्मा पृच्छ्थ संशयम् ।
तत् मन्त्र सम्प्रवक्ष्यामि यथादृष्टं यथावृतम् ॥ ३
सर्वतोर्यान्युपम्पृश्य सर्वान् देवान् प्रणम्य च ।
नमा त ससूतानि सव्वंगास्त्रानुसारतः ॥ ४
सर्वपापहरं नित्यं सबसंशयनाशनम् ।
चतुर्णामपि वर्णानामवि शास्त्रमकल्पयत् ॥ ५
ये च पापक्षतो लोके ये चान्ये धर्मद्रूपकाः ।
सर्व पायः प्रमुच्यन्ते श्रुत्वेदं शास्तमुत्तमम् ॥ ६
सम्मादिदं वेदविगिरध्ये तव्यं प्रयत्नतः ।
शिष्येभ्यध प्रवन्नाव्य सत्तेभ्यय धर्मात ॥ ७
अकुलीने शासवते जडे गूदे शठे हिजे।
एतेष्वेव न दातव्यमिदं शास्त्रं हिजोत्तमैः ॥
एकमम्यक्षरं यस्तु गुरुः शिथे निवेदयेत् ।
पृथिव्या नास्ति सद्रव्य यहत्त्वा घटणी भवेत् ॥

·१८२
अविसंहिता।
एकाक्षरं प्रदातारं यो गुरूंनाभिमन्यते ।
शुनां योनिशतं गत्वा चाण्डालेष्वपि जायते ॥ १.
वेदं गृहीत्वा यः कथिच्छाश्चैवावमन्यते ।
स सद्यः पशुतां याति सम्भवानेकविंशतिम् । ११
खानि कम्माणि कुर्वाणा दूर सन्तोऽपि मानवाः ।
प्रिया भवन्ति लोकस्य स्खे स्खे कर्मस्थवस्थिताः । १२
कर्म विमस्य यजनं दानमध्ययनं तपः ।
प्रतिग्रहोऽध्यापनाच याजनश्चेति हत्तयः ॥ १३
क्षत्रियस्यापि यननं दानमध्ययनं तपः ।
शस्वीपजौवनं भूतरक्षणचे ति वृत्तयः ॥ १४
दानमध्ययन वापि यजनश्चेति वै विशः।
वार्ता शूट्रस्य शुयूषा दिनानां कारुकर्म च ॥ १५
मयैप धोऽभिहितः संस्थिता यत्र वर्णिनः ।
बहुमानमिह प्राप्य प्रयान्ति परमां गतिम् ॥ १६
ये त्यभारः म्वधर्मग्य परधम्ने व्यवस्थिताः।
तेषां गास्तिकरो राला स्वर्गलोके महीयते ॥ १७
प्रारमोये मंस्थितो धमें शूद्रोऽपि स्वयंमयते ।
परधर्मो भवेत्याज्यः सुरुपा परदारवस् । १८
पध्यो राना सवे शूद्रो जपहोमपरस यः ।
ततो राष्ट्रस्य इन्तासौ यथा वई य वै अलम् । १८
प्रतिग्रहोऽध्यापनच तयाऽविक्रयविक्रयः ।
याज्यं चतुर्भिरप्येते: शवविदपतनं स्मृतम् ॥ २.
सद्यः पतति मसिन लानया लवणेग च।
बाहेन शूद्रो भवति बाणः क्षीरविक्रयात् । २१

·अविसंहिता।
अवताथानधोयाना यत्र भैक्षचरा विजाः ।
तं ग्राम दण्डयेद्राजा चौरभक्तप्रदं वधैः ॥ २.२
विहद्धोज्यमविदामो येषु राष्ट्र भुञ्जते ।
तेऽप्यनादृष्टिमिच्छन्ति महहा जायते भयम् ॥ २३
माधणान् वेदविदुषः मशास्तविशारदान् ।
तत्र वर्षप्ति पर्जन्यो यत्रै तान् पूजयेव पः ॥ २४
चयो लोकास्त्रयो वेदा प्रायमाय धयोऽग्नयः ।
एतेषा रक्षणार्थाय संघटा ब्राह्मणाः पुरा ॥ २५
उभे मन्ध्यै ममाधाय मीन कुर्वन्ति ये हिमाः ।
दिव्य वर्षमहसाण स्वर्गलोके महीयते ॥ २६
य एव कुरुते राजा गुणदोषपरीक्षणम् ।
यगः स्वर्ग नृपत्वञ्च पुन: कोप मधयेत् ॥ २७
दुष्टस्य दण्डः सुजनम्य पूजा
न्यायेन कोषस्य च मम्मतिः ।
अपक्षपासोऽर्थिषु राष्ट्ररक्षाः
पञ्चैव यत्ताः कथिता पाणाम् ॥ २८
यत् प्रज्ञापालने पुण्य प्राप्त वन्तोह पार्थिवाः।
म तु मातुसहस्रेण प्राप्नुवन्ति दिजोत्तमाः ॥ २८
अनामे देवखाताना इदेषु च सरःस च ।
उदृत्य चतुरः पिण्डान् पारके मानमाचरेत् ॥ ३
धमाशुक्रामसृड्मज्जा मूयिटकणविड्नखा'।
ले मास्थिदूषिकाः खेदो हादशैते मृणां मलाः ॥ ३१
घम्सा पणा क्रमव शुद्धिरूता मनीषिभिः ।
मृदारिभिय पूबेषामुत्तरपान्तु वारिणा ॥ १२

·१८४
अविसंहिता।
शोचमगलानायासा अनसूयास्प हा दमः।
लगानि च विप्रस्य तथा दानं टयापि च । ३३
न गुणान् गुगिनो हन्ति स्तौति चान्यान् गुणानपि
न हसेन्चान्यदोषांथ सानसूया प्रकोर्तिता ॥ ३४
अभक्ष्यपरिहारथ मंमर्गयाप्यनिन्दितः ।
प्राचारय व्यवस्थानं शौचमित्यभिधीयते ॥ ३५
प्रगम्ताचरणं नित्यमप्रशस्तविवजनम् ।
एतद्धि मङ्गलं प्रोतमपिभिधमदर्शिभिः ॥ ३६
शरीरं पोद्यते येन शुभेन त्वशुभेन वा ।
अत्यन्तं तन्न कुर्वीत अनायासः स उच्यते ॥ ३७
येथीत्पन्नेन कर्त्तव्यः सन्तोपः सव्ववस्तुषु ।
न स्पृहत् परदारेषु सास्प हा परिकीर्तिता । ३८
वाघमाध्यात्मिकं वापि दुःखमुत्पाद्यतेऽपरैः।
म कुप्यति न चाहन्ति दम इत्यभिधीयते । २८
अहन्यहनि हातव्यमटोनेनान्तरात्मना ।
स्तोकादपि प्रयत्नेन दानमित्यभिधीयते ॥ ४.
परस्मिन् वन्धुवर्ग वा मिचे हेप्ये रिपो तथा ।
प्रात्मयर्तितव्यं हि दयैप परिकीर्तिता ॥ ४१
ययते क्षौर्युको रहस्योऽपि भवेद्दिजः ।
म गच्छति पर स्थानं जायते नेह वै पुनः ॥ ४२
पग्निहोत तपः मत्यं वेदानाञ्च व पालनम् ।
पातिप्यं वनदेवय (R) इष्टमित्यभिधीयते । ४३
वापोकूपतड़ागादिदेवतायतनानि च ।
पत्रपदानमारामाः पूतमित्यभिधीयते । ४४

·अत्रिसहिता।
१६५
पष्ट पुत्त प्रकर्तव्य वाहणेन प्रयत्नत ।
इष्ट न लभते स्वग पूतन माक्षमाप्नुयात् ॥ ४५
इष्टापूतों द्विजातीना सामान्यो धर्ममाधनो।
प्राधकाने भवेच्छूद्र यूतें धर्म न वैदिक ॥ ४६
यमान् सेवत मतत न नित्य नियमान बुध ।
यमान पतत्य कुर्वाणा नियमान् केवलान् भजन ॥ ४०
माणस्य चमा सत्यमहिमा दानमार्जवम ।
प्रोति प्रमाटो माधुय्य माई वञ्च यमा दण॥ ४८
शौचामज्या तपो दान स्वाध्यायोपस्थनिग्रह ।
व्रतमौनोपवासाय सानच नियमा दश ॥ ४८
प्रतिवनि कुशमयी तीर्थवारिपु मन्जयेत् ।
यमुश्यि निमजत अष्टभाग लमत स १५०
मातर पितर वापि नासर मुहद गुरूम् ।
यमुद्दिश्य निमज्जत द्वादशाशफल नभेत ॥ ५१
अपुत्र गौव कत्तव्य पुत्र प्रतिनिधि मटा।
पिण्डोदकक्रियाईतार्यस्मात रस्मात् प्रयत्नत ॥ ५२
पिता पुत्रस्य जातस्य पश्यञ्च जोवता मुखम् ।
ऋणमस्मिन् सनयति अमृतत्वच गच्छति ॥ ५३
जातमात्र गण पुत्रेण पितामणी पिता ।
तदा डिमानाति नरकातायते हिस ॥ ५४
Uष्टव्या बहव पुत्वा याकाऽपि गया ब्रजेत् ।
यजते चाखमधच नोल वा हपमुत्सृजेत् ॥ ५५
कान्ति पितरः मर्ने नरकान्तरभोग्य ।
गया यास्यति य पुत्र स नस्वाता भविष्यति ॥ ५६
२४

·अविसहिता।
फला तीथे नर मात्वा दृष्टा देव गदाधरम् ।
गयाशोय पदाफम्य सुच्यते ब्रह्माहत्यया । ५७
महानदोसुपस्पृश्य तर्पयेत् पिटदेवता ।
अक्षयान् लभते लोकान् कुलवेव समुहरेत् ५८
शङ्गास्थाने समुत्पने मध्यभोगविवर्जिते ।
आहारशदि वक्ष्यामि तम्मे निगदत शृण ॥ ५८
प्रचारलय भैयं पिवेदव्राह्मी सुवर्चसम् ।
विराव शाहपुप्पी वा वाघ्रण 'पयमा मह ॥ ६.
मद्यभाण्डादविज कथिदजानात् पियसे जलम् ।
प्राययित्त कथ तस्य मुच्यते केन कर्मणा ॥ ६१
पलाविण्यपवाणि कुशान् पद्मान्युडम्बरम् ।
काथयिता पिवेदापमित्ररात्र णैव प्रयति । ६२
साय प्रातस्तु य सन्ध्या प्रमादादविक्रमेत् सतत् ।
गायपास्तु सहस्र हि जपेत म्रात्वा ममाहित । ६३
गोकाक्रान्ताऽथ वा थान्त स्थित सानजपादहि ।
ब्रह्मकूञ्च चरेत्या दान दत्त्वा विशुध्यति ॥६४
गवा शृङ्गादवे सत्वा महानद्युपमङ्गमे ।
समुद्रदर्शनेनैव व्यालदष्ठ नाचभवेत् ॥ ६५
वृकखानशृगालैस्तु यदि दष्टच ब्राह्मण
हिरण्योदकममिय दृत प्राश्य विशुध्यति ॥ ६६
ब्राह्मणो तु शुना दष्टा जम्बुकेन वृकेण वा ।
उदित ग्रहनक्षत्र दृष्ट्वा सद्य शुचिर्भवत ॥ ६७
मवतव शुना दस्विरानमुपवासयेत ।
सधा यावक प्रात्य व्रत समापयेत ६८

·विसंहिता।
मोहात प्रमादात, संलोभावतमद्भन्तुःकारयेत् ।
विरायणैव शुध्धेत पुनरेष प्रती भवेत. ॥ ६८
ब्राह्मणान यदुच्छिष्टमग्रात्य मानतो हिजः ।
दिनदयन्तु गायवार जप क्षत्वा विशुध्यति ॥ ७०
क्षत्रियान यदुच्छिष्टमशात्यज्ञानतो हिज ।
विरात्रेण भवेच्छुहियथा धर्व तथा विशि ७१
पभोज्यान तथा भुशा स्त्रीशूदोच्छिष्टमेव था।
अग्ध्वा मायमभयन्तु मप्सराव यवान् पिवेत ॥ ७२
गुना चैव तु सस्पष्टस्तस्य स्नान विधीयते ।
तदुच्छिष्टन्तु सम्माश्य परमासान् कच्छमाचरेत ॥ ७३
प्रसस्पृष्टेन सस्पृष्ट. मानं तेन विधीयते ।
अस्य चीकिष्टमयोयात, परमासान् कच्छमाचरेत । ७४
अज्ञानात. माश्य विएम व सुरासस्पृष्टमेव च ।
पुन सस्कारमईन्ति वयो वर्णा दिजातय ॥ ७५
वषम मेखला दण्डो भैनचर्यव्रतानि च ।
निवर्तन्ते विजातीना पुन सस्कारकर्मगि ॥ ७६
गृहशुद्धि प्रवक्ष्यामि अन्तःस्थशवटूषिताम् ।
प्रायोज्य मृगमय
भाण्ड सिहमन्त्र तथैव च ॥ ७०
ग्रहाविष्कम्य तत्सब्बे गोमयेनोपलेपयेत् ।
गोमयेनोपलिप्याथ,च्चागेनाघ्रापयेत पुन: । ७८
बामान्वैस्तु पूतन्तु हिरण्यकुशवारिभि ।
तैरेवाभ्युच्य तद्देश्म शुध्यते नात्र सगय ॥ ७८
रानान्त्ये खपचापि वलादिचालितो विज ।
पुन कुवरेत सस्कार पद्यात कच्छचयवरेत ८० .

·१८८
प्रविमंहिता।
शुना चैव तु संस्पृष्टस्तस्य मानं विधीयते ।
तच्छिष्टन्तु सप्राश्य यत्नेन कच्छमाचरेत् । ८१
अत: पर प्रवक्ष्यामि सूतकस्य विनिर्णयम् ।
प्रायश्चित्तं पुनश्चय कथयिष्याम्यतः परम् । ८२
एकाहाच्छध्यने विप्रो योऽग्निवेटममन्वितः ।
नग्रहात केवलवेदस्तुःनिर्गुणो दभिर्दिनः ॥ ८२
प्रतिमः शास्त्रपूतस्य भाहिताग्ने स्तथैव च ।
राजस्त सूतकं नास्ति यस्य चेति ब्राह्मणः ॥ ८४
ब्राह्मणो दशरावेगा हादशाहेन भूमिपः ।
वैश्यः पश्चदशाईन शूद्रो मामन शुध्यति ॥ ८५
सपिण्डानान्तु सर्वे पा गोवज: मासपोरूपः ।
पिण्डाशोदकदानच शावाशौच तथानुगम् ॥ ८६
चतुथै दशरावं स्यात पडह पञ्चमे तथा ।
पष्ठे चैव विरावं स्यात, सप्तमे हाहमेव वा ॥८०
अष्टमे दिनमकन्तु नवमे प्रहरदयम् ।
दशमे स्नानमात्रेण सूतके तु शुचिर्भवेत् । ८८
मृतसूलके टासोना पत्नीनाञ्चानुलोमिनाम् ।
स्वामितुल्य भवेच्छौच मृत स्वामिनि यौनिकम् ॥ ८८
शवस्प टरतीयम्तु सचेन्न. मानमाचरत ।
चतुर्थ सप्तभेतं स्यादेप शावविधिः स्मृत ॥८.
एकत्र संस्कृतानान्तु मारणामेकभोजिनाम् ।
स्वामितुल्य भवेच्छौच विभक्ताना पृथक पृथक ॥८१
उष्ट्रोदोरमवोक्षोर यच्चानं मृतमूतके।
.पाचकात्र नवथाह भुला चान्द्रायणचरेत् ॥ ८२

·प्रतिमहिता।
१८
सूतकात्रमधनाय यस्तु प्रायाति मानव ।
बिरावमुपधाम स्यादेकराव जले वसेत् ॥ ८३
महायप्रविधानन्तु न कुठान्यतजन्मनि ।
होम तव प्रकुचीत शुष्कावेन फलेन वा ॥ ६४
वालस्त्वन्तदंशाहे तु पञ्चत्व यदि गच्छति ।
मद्य एव विशुदि स्थान प्रेत नैव सूतकम् ॥ ८५
काचूडन्तु कुर्बोत उदक पिण्डमेव च ।
खधाकार प्रकुर्वीत नामोच्चारणमेव च ॥ ८६
ब्रह्मचारो यतिश्चैव मन्त्र पूर्वकृते तथा ।
यज्ञ विवाहकाले च सद्य शौच विधीयते ॥ ८७
विवाहोत्मवयज्ञषु अन्तरामृतसूतके ।
पूर्वमनस्पितार्थस्य न दोपयाविरब्रवीत् ॥ ८८
मृतसजननादूच सूतकादो विधीयते।
स्पर्शनाचमनाहि मूतिकाचे व संस्पृशेत् । ८८
पञ्चमेऽहनि विसेय मस्पर्श क्षत्रियस्य तु ।
सप्तमेऽहनि वैश्यस्य विनय स्यर्शन वुधै ॥ १..
दशमेऽहनि शूद्रय कर्तव्य स्पर्शन वुधै ।
मासेनैवात्मशुहि म्यात् सूतके मृतके तथा ॥ १०१
च्याधितस्य कदयम्य ऋणग्रस्तस्य सर्वदा।
क्रियाहोनस्य मूर्खम्य स्वोजितस्य विशेषत ॥ १०२
व्यसनामक्तचित्तस्य पराधीनस्य नित्यश 1
स्वाध्यायनतहीन स्य मतत सूतक भवेत् ॥ १०३
हे कच्छ परिवित्तस्तु कन्याया कृच्छ्रमेव च ।
कातिकच्छ दात स्याहेत्तु सान्तपन स्मृतम् ॥ १.४

·१८.
प्रविसंहिता।
कुमवामनखलेषु गहिसऽथ जड़ेघु च ।
नात्यन्धवधिर मूके न दोपः परिवेदने । १०५
लोवे देशान्सरस्थे च पतिते निवेऽपि वा।
योगशास्त्राभियुक्त च न दोषः परिवेदने । १०६
पिता पितामहो यस्य भग्रजो वापि कस्यचित् ।
नाम्निहोत्राधिकारोऽस्ति न दोपः परिवेदने । १०७
भायामरणपक्षे वा देशान्तरगतेऽपि वा।
अधिकारी भवेत् तव तथा पातकसंयुते ॥ १०८
ज्येष्ठो भ्राता यदा तिष्ठे दाधानं नैव कारयेत् ।
अनुज्ञातम्तु कुर्सीत शड्डस्य वचनं यथा । १.८
नाग्नयः परिविन्दन्ति न येदा न तपांसि च ।
न च या कनिष्ठो वै विना चैवाभ्यनुजया ॥ ११.
तस्माद्धम् सदा कुर्याच्छतिस्मत्यदितच यत् ।
नित्यनैमित्तिकं काय यच्च स्वर्गस्य साधनम् ॥ १११
एकक वईयेन्नित्यं शले कपणे च भासयेत्।
अमावास्यां न भुञ्जीत एप चान्द्रायपो विधिः ।
इत्येतत् कथितं पूर्वमहापातकनाशनम् ॥ ११२
घेदाम्यासरतं वान्तं महायजक्रियापरम् ।
न स्मृशन्तोह पापानि महापातकजान्यपि । ११३
घायुभक्ष्यो दिवा तिहे द्राविश्चैवासु सूर्यटक ।
जया सहन गायतयाः शुविझवधाहते ॥ ११४
पद्मोडम्बरविल्वे च कुशोऽसत्यपलाशयोः ।
एतेषामुदक पौत्वा पर्णकच्छन्तदुच्यते ॥ ११५

·,
अत्रिसहिता।
पञ्चगव्यञ्च गोधोरदधिमूवमतदष्टतम् ।
जषा पराजुपवसेदेष सान्तपनो विधिः । ११६
पृथक्सान्तपने व्यैः पडहः सोपवासक' ।
सप्ताहेन तुच्छोऽय महासान्तपन स्मृतम् ॥ ११७
वाह सायं वाह प्रातस्त्रयह भुतो त्वयाचितम् ।
वाहं परच नाझीयात् प्राजापत्यो विधिः स्मृतः । ११८
सायन्तु हादश ग्रासा. प्रात. पञ्चदश स्मृताः।
पयाचिते चतुविश पर जानशनं स्मृतम् । ११९
एकेक ग्रासमयोयात् बाहाणि बोखि पूर्ववत् ।
बाह परञ्च नानोवादतिरुच्छतदुच्यते ॥ १२०
कुकुटाण्डप्रमाण स्यादृयायदयस्य मुख विशेत् ।
एसद्ग्रास विजानीयाच्छुधार्थ कायशोधनम् ॥ १२१
वाहमुपण पिवेदायस्वाहमुष्ण पियेत् पयः ।
वाहमुष्ण दृत पीत्वा वायुभदो दिनत्रयम् ॥ १२२
पदपलानि पिवेदापस्त्रिपलन्तु पय. पिवेत् ।
पलमकन्तु वै मर्पिस्तप्तक्कच्छ विधीयते ॥ १२३
दधा च विदिन भुत वाह भुड च सपिंपा।
औरण तु नाह मुडत वायुभक्षी दिमवयम् ॥ १२४
त्रिपलं दधिचोरण पलमकन्तु सपिधा।
एतदेव व्रत पुण्य वैदिक कच्छ मुच्यते ॥ १२५
एकमुक्तन नहोम तथैवायाचितेन च ।
उपवासेन केन पादवच्छ,
प्रकीर्तितः
सच्छातिकच्छ : पयसा दिवमानेकविशतिम् ।
हादशाहोपवासेन पराकः परिकीर्तित ॥ १२७
॥ १२६

·अधिमंहिता।
पिण्याकदधिशतना ग्रासय प्रतिवामरम् ।
एकैकमुपयाम स्यात मौम्यवच्छ : प्रकोर्तितः ॥ १२०
एपा विरात्रमभ्यासादेवोकस्य यथाक्रमम् ।
तुलापुरूप इत्येष जेयः पञ्चदशाहिकः ॥ १२८
कपिन्नागोम्त दुग्धायाः धाराष्ण यत् पयः पिवेत् ।
एष व्यामरुतः कच्छ ' सपाकमपि शोध्येत् ॥ १२.
निशाया भोजनश्चैव तस्ञयं नतमेव तु।
अनादिष्टेषु पापेषु चन्द्रायणमयोदितम् ॥ १३१
अग्निष्टोमादिभिर्यन्तैरिष्टं ईिगुणदक्षिण ।
यत् फल समवाप्नोति तथा कृच्छ्रस्तपोधन ॥ १३२
वेदाभ्यासरत. क्षान्तो धर्मशास्ताखवषयेत् ।
शौचाचारसमा यस्तो रहस्योऽपि हि मुच्यते ॥ १२३
उक्तमेतदधिनातीना:महर्षे श्रूयतामिति ।
अत. पर प्रवक्ष्यामि स्तोशूद्रपतनानि च ॥ १३४
अपस्तपस्तोधयात्रा प्रव्रज्या मन्त्रसाधनम् ।
देवता राधनक्षेव म्तीशूद्रपतनानि पद ॥ १६५
जोवद्भत्तरि या नारौ उपोष्य व्रतचारियो।
घायुष्य हरतं भर्तु मा नारी नरकं व्रजेत् ॥ १३५
तोर्थनानार्थिनो नारी पतिपादोदकं पिवेत् ।
शङ्करस्यापि विष्णोब्बी प्रयाति परम पदम् ॥ १३७
जोवद्र्तरि वामागो मृते वापि सदक्षिण ।
थाद्धे यज्ञ विवाहे च पनो दक्षिपतः सदा ॥ १९८
सोम. शौच ददौ तासा गन्धवाय तथाङ्गिराः।
पावकः सर्वमेध्यञ्च मेध्य वै योपिता सटा ॥ १६८

·अविमंहिता। १८६ अन्नमा वामगो जेध मंस्कारजि उच्यते । विदया याति विप्रत्वं योवियखिभिरेव च । १४. देदगाम्नायधीते यः गानाधञ्च निषेवते । नटामो वेदवित् मोतो वचनं तप्य पावनम् ॥ १४१ एकोऽपि वेदविधर्म य व्यवस्येट हिजोत्तम । म जेयः परमा धम्मो नाज्ञानामयुतायतैः ॥ १४२ पावका इव टोप्यन्त जपहामैहिजोत्तमाः । प्रसिग्रहेण मग्यन्ति वारिणा व पावक' ॥ १४३ तान् प्रतिग्रह नान् दोषान् प्राणायामैहिजोत्तमाः । उत्मादयन्ति विहामो वायुमंघानिवाम्बरे । १४४ भुक्काचम्य यदा विष पाद्रपाणिस्तु तिष्ठति । नोवल यशस्तेज पायुशव प्रदीयते ॥ १४५ यस्तु भीजनशानायामासनस्थ उपम्पृशेत् । तस्यान नेव भोक्तव्य भुवा चान्द्रायण चरेत् ॥ १४॥ पात्रापरिस्थित धात्र य सस्थाम्य उपस्थेत् । तम्याद नैव भोक्तव्य भुवा चान्द्रायण' चरेत. ॥ १४७ हस्त प्रधान्य यस्त्वाप पिवेगुका विजोत्तमः । तदनमसर क्त निरागाः पितरी गताः ॥ १४८ नाम्ति वेदात पर शास्त्र नास्ति मातुः परी गुरुः । नास्ति दानात पर मित्रमिह लोके परत च । अपात्रे द्यपि यदत्त ढहत्यामप्तम कुलम् ॥ १४८ हव्यं देवा न रहन्ति कन्यश्च पितरस्तथा । प्रायमेन तु पात्रेण यदवमुपटोयते। अन्नविष्ठामम मोनुर्दाता च नरक' ब्रजेत ॥ ११. .

·१८४
प्रविसंहिता।
इतरीप त पात्रेण टीयमान विचक्षणः ।
न दद्याहामहम्तेन पायसेन कदाचन । १५१
मृन्मयेषु च पावेषु यः या भोजयेत, पितृन् ।
अन्नदाता च भोका च तावेव नरक व्रजेत । १५२
प्रभावे मृन्मये दद्यादनुज्ञातन्तु हिजैः ।
तयां वचः प्रमाणु स्याहतञ्चाटतमेव च ॥ १५३
सौवर्षायत्तताम्नेषु:कांस्यरोप्यमयेषु च ।
भिक्षादातुन धर्मोऽस्ति भिन्न त किल्पिपम् ॥ १५४
न च काम्येषु भुञ्जीयादापद्यपि कदाचन ।
पलाशे यसयोऽगन्ति ग्टहस्यः काम्यभाजने ॥ १५५
कांस्यकस्य च यत, पापं रहस्यम्य तथैव च ।
कांस्यभोजो यतिथैव प्राप्नुयात किलिपं तयोः ॥ १५६
सौवर्णयसताम्रपु कास्यरौप्यमयेषु च ।
भुल्छन् भिक्षुन दुष्यंत दुये चैव परिग्रहात् ॥ १५७
यदि इस्ते जलं दद्यादिक्षा दद्यात, पुनर्जलम् ।
तने मेरूणा तुल्यं तज्जल शागरोपमम् ॥ १५८
चरैमाधुकरी हत्तिमपि म्लेच्छकुलादपि ।
एकान्त्र नैव भोक्तव्य हहम्पतिकुसादपि ॥ १५८
अनापदि चरेदयस्तु सिद्ध भैच रहे वमन् ।
दशराव पिवेहवमापस्तु वाहमेव च । १६०
गोमूत्रेण तु सम्मिलं यावक तपाचितम् ।
एतद्दवमिति प्रोत भगवानविरब्रवीत् ॥ १६१
ब्रह्मचारो यतिश्चैव विद्यार्थी गुरुपोषकः ।
अखगः क्षोणत्तिय पहेते भिक्षुका स्मृताः ।। १६२

·अधिसहिता।
१८५
पण्मासान् कामयेन्मयो गर्मियोमेव च स्त्रियम् ।
आदतजननादूईमेव धर्मो विधीयते ॥ १६३
ब्रह्महा प्रथमञ्चैव हितीयं गुरुतल्पग ।
ढतोयन्तु सुरापोऽय चतुर्थ स्ते यमुच्यते ।
पापानाञ्च व मसर्ग पञ्चमं पातक महत् ॥ १६४
एपामेव विशुद्धार्थ चरेपाण्यनुक्रमात् ।
वोणिसावकामोद्ब्रह्महत्या व्यपोहति ॥ १६५
अन्तु ब्रह्महत्याया क्षत्रियेषु विधोयते ।
पडभागो हादशश्चैव विटशूद्रयोस्तथा भवेत् ॥ १६६
बोन् मासान् नतमश्नोयागुमौ शयनमेव च ।
स्तीघात शुध्यतेऽप्येव चरेत् क्राब्दमेव च ॥ १६७
रजक शैलुपशैव वेणुकर्मोपजोवनः ।
एतेषा यस्तु भुलो घे. दिजयान्द्रायण चरेत् ॥ १६८
सब्बीन्यजाना गमने भोजने सम्प्रवेशने ।
पराकण विशुद्धि स्याद्भगवानविरववीत् ॥ १६८
चाण्डालभाण्डे यत्तीय पोत्वा चैव हिजोत्तम ।
गोमूत्रयावकाहार सप्तत्रिशदहान्यपि ॥ १७०
संस्पृष्ट यस्तु पक्कानमन्त्यजेयाप्युदवाया।
अनानाबाह्मणोऽशोयात् प्राजापरयादमाचरेत् ॥ १.१
चाण्डालान यदा भुड्ने चातुर्वणस्य निष्कृति ।
चान्द्रायण चद्विप्र. क्षव. सान्तपन चरेत् ॥ १७२
पाबमाचरवैश्य पञ्चगव्य तथैव च ।
विरानमाचरेच्छुलो दान दत्त्वा विशुध्यति ॥ १७३

·अधिहिता।
ब्राह्मणा वृक्षमारुटयाण्डालो मूनसंस्पृशः ।
फलान्यत्ति स्थित तव प्रायचित्त कय भवेत् । १७
ब्राह्मणान् समनुनाम्यमबासा सानामाचरेत् ।
नाभानो भवहिणी वृत प्राग्य विशुध्यति ॥ १७५,
एकक्षसमाक्ढद्यापजनाबाझगस्तथा।
फलान्यत्ति मियत,तव प्रावित कथ भवेत् ॥ १७६
ग्रामणान् समनुज्ञाप्य मवामा सानमाचरेत् ।
अहारावापिता भूत्वा पगयन शुध्यति ॥ १७७
एकशाखाममारुदयाहाता वादा यदा।
फलान्यत्ति स्थित तव प्रायवित्त कथ भवेत । १७८
विरावापोपितो भूत्वा पञ्चगव्येन शुध्यति ॥ १७८
स्त्रिया ने छस्य सम्पर्काच्छुद्धि सान्तपने तथा ।
तप्तच्छ्र पुन सत्दा शदिरेषाभिधीयते ॥१८.
सवर्तत यथा भाया गत्वा ने च्छस्य सङ्गताम् ।
सचेल सानमादाय एतस्य प्राशनेन च १८१
म्रात्वा नादकचैव दृत प्राश्य विशुध्यति।
सटहौतामपत्यार्थमन्त्रैरपि तथा पुन ॥ १२
चाण्डालम्ब छप चकपालव्रतधारिण 1.
प्रक स्तिया गत्वा पराकेन विशुद्धति ॥ १८२
कामतस्तु प्रसूता वा तत्समा मात्र सशय ।
स एव पुरूप स्तव गर्भो भूत्वा प्रजायते । १८४
तैलाभ्यता ताभ्यतो विएम व कुरुते हिज. ।
तैलाभ्यतो वृतामवक्तचाण्डाल स्मृशते दिन ।
अहोरात्रीपिता भूत्वा पञ्चगमन, गुध्यति । १८५

·अत्रिसहिता .
केशकीटनखवायु अस्थिकण्टकमेव च ।
स्पृष्ट्वा नद्युदके मात्वा दृत प्राश्य विशुध्यति ॥ १८६
मत्स्यास्थिजम्बुकास्थोनि नसशक्तिकपर्दिका ।
स्मृष्टा मात्वा हेमतप्तहत पोत्वा विशुध्यति १F9
गोकुले कन्दुशालाया तेलचक्षुचक्रयो ।
घमीमास्यानि शौचानि स्तोणाञ्च व्याधितस्य च ॥ १८८
न स्त्री दूष्यति जारैण ब्राह्मणोऽवेदकांणा ।
नापा मूत्रपुरीपाभ्या नाग्निदहति कर्मणा ॥ १८८
पूर्व स्त्रिय शुरै ता सोमगन्धवङ्गिभि ।
भुञ्जते मानवा पक्षाव ता दुयन्ति कईि चित, ॥ १८९
असवर्णस्तु या गर्भ स्त्रीणा यानौ निषेव्यते।,
अशुद्धा सा भवेमारी यावहम न मुञ्चति ॥ १८१
विमुत्तो तु तत शल्य रजयापि प्रदृश्यते।
तदा सा शुध्यते नारी विमल काञ्चन यथा ॥ १८३
स्वय विप्रतिपत्रा या यदि वा विप्रतारिता।
अलावारी प्रभुता वा चौरभुता तथापि वा ॥ १८३
न त्याच्या दूषिता नारो न कामाऽस्या विधोयने ।
ऋतुकाल उपासौत पुष्पकालेन शुध्यति ॥ १८४
पूजकयम्मकारय नटो वरूड एव च ।
कैवर्तमेदभिलास सप्तैते चान्यजा स्मृता । १८५
एषा गत्वा स्त्रियो मोहामुना च प्रतिएच च ।
कच्छाब्दमाचरैजन्नानादज्ञानादैन्दवद्वयम् ॥ १८५
सकता तसा नारी नेच्छया पापकर्ममि ।
माजापत्य न शुध्य त सुमनवणेन तु १८७

·.
अविसंहिता।
वलाइता स्वयं वापि परप्रतारिता यदि।
सतन ता तु या नारो मानापत्येन शुध्यति ॥ १८८
प्रारब्यदीपंतपसां नागेणां यदजो भवेत् ।
न तेन तव्रतं तासां विनश्यति कदाचन ॥ १८८
मद्यसंस्पृष्टकुम्भेषु यत्तोयं पिवति हिजः ।
सच्क्रपादेन शुध्वेत पुनः संस्कारमहति ॥ २००
अन्त्यजस्य तु ये हक्षा बहुपुष्पफलोपगाः ।
उपभोग्यास्तु ते सर्वे पुय्येषु च फलेषु च ॥ २०१
चाण्डालेन तु मंस्पृष्टं यत्तीयं पिवति दिनः ।
कृच्छ्रपादेन शुध्येत प्रापस्तम्बोऽववोन्मुनिः ॥ २०२
ले पापानइविएम वस्त्रौरजोम धमेव च ।
एभिः सन्दुपिते कूपे तोयं पोवा कथं विधिः ॥ २०३
एक हाहं वाहच्चैव हिजातीनां विशोधनम् ।
प्रायथितं पुनशैव नक्तं शूद्रस्य दापयेत् ॥ २०४
सद्यो वान्से सचेलन्तु विप्रन्तु स्रानमारेत् ।
पर्युपिते त्वहोरात्रमतिरिक्त दिनत्रयम् । २०५
शिरकण्ठोरुपादांथ सुरया यस्तु लिप्यते ।
दशपवितयैकाहं चरेदेवमनुक्रमात् ॥ २०६
अवाप्युटाहरन्ति ।
प्रमादान्मामसुरां सतत् पोवा हिजोत्तमः ।
गोमूत्रयावकाहारो दशराते ण शुध्यति ॥ २०७
मद्यपस्य निपादस्य यस्तु भुड नो हिजोत्तमः !
देवा न भुञ्जते तत्र न पिवन्ति हविलम् ॥ २०८

·अत्रिसंहिता।
१८६
चितिवष्टा तु या नारी ऋतुभ्रष्टा च व्याधितः ।
प्राजापत्ये म शुध्येत ब्रह्मणान् भोजयेश ॥ २०८
ये प्रत्यवमिता विप्राः प्रमज्याग्निजलादितः ।
अनाशकान्निवर्तन्ते चिकोन्ति यह स्थितिम् ॥ २१.
धारयेत्रोणि सस्क्राणि चान्द्रायणमथापिवा ।
जातकममादिक प्रीत पुन मस्कारमईति ॥ २११
नाशोचं नोदकं नाव नोपवादानुकम्पने ।
ब्रह्मदण्डहतानान्तु,न कार्य कटधारणम् ॥ २१२
नेह कृत्वा भयादिभ्यो यस्त्वे तानि समाचरेत् ।
गोमूत्रयावकाहार कार्मिक विशोधनम् ॥ २१३
वृधः शोचस्मृतेर्तुतः प्रत्याख्यातभिषक्रियः ।
आत्मानं घातयेदयस्त भृग्वग्न्यनशनाम्युमिः ॥ २१४
तस्य विरात्रमाशीचं हितीये त्वस्थिसञ्चयम् ।
तीये तुदकं कृत्वा चतुर्थे थाहमाचरेत, ॥ २१५
यस्यैकापि रहे नास्ति धेनुवत्सानुचारिणी।
मगलानि कुतस्तस्य कुतस्तस्य तमाचयः ॥ २१६
अतिदोहातिवाहाभ्या नासिकाभेदनेन वा।
नदोपर्वतसंरोधमते पादोनमाचरेत् ॥ २१७
अष्टागवं धर्माद्दलं पड गव व्यावहारिकम् ।
चतुर्गवं नृशंमानां विगव्य गववध्यकत् ॥ २१८
हिंगवं वाहयेत् पाद मध्यान्तु चतुर्गवम् ।
पड़,गवन्तु विषादी पूर्णाहस्त्वष्टभिः स्मृतः । २१८
काष्ठलाष्ट्रशिलात् गोघः कच्छ सान्तपनंचरेत् ।
प्राजापावं घरेन सा प्रतिच्छन्तुप्रायसः ॥ २२.

·३.० पविमंहिता। प्रायचित्ते ततधी कुाद बामणभोजनम् । अनडुगमहिता गाश्च दद्याहिपाय दक्षिणाम् ॥ २२१ गरमाष्ट्रध्यानागान सिंहशार्दूलगईभान् । हत्या च शूद्रहत्यायाः प्राययित्त विहीयते । २२२ माजीरगोधामकुल मग काय प्रविण । हवा बाहं पिवेत् चोर का वा पादिकं चरेत् ॥ २२३ चाण्डालस्य च मस्पृष्ट विएम वस्प टमेव वा। विराग विधि' स्यादभुवोटि तथाचरेत् ॥ २२४ वापीकूपतडागानां दूपितानात गोधनम् । उडरेट्घटगतं पूर्ण पञ्चगव्ये न गयति ॥ २२५ अस्थिवभावमिक्तेपु खरग्वानाटिपिते । उदरेष्टका मब्बं गोधनं परिमाननम् ॥ २२६ गोटोने चांपुटे च तोय यन्वाकरे कारुकल्पिहतो स्खोवालमादाचरितानि यान्व- प्रत्यक्षदृष्टानि शुचौनि तानि ।। २२७ प्राकाररोधे विषमप्रदेश चिनानिवेशे भवनम्य दाह । प्रारमयज्ञेषु महोत्सवेषु सथैव दीपा न विकल्पनीया. १२२८ प्रपास्वरये घटके च कृपे ट्रोण्या जल कोशविनिर्गतञ्च । वपाकपडायपरिग्रहे तु पौवा जल पञ्चगव्ये न दिः'। २१८

·अतिसहिता।
रेलोविएम वसंम्पृष्ट कोपं यदि जलं पियेत् ।
विराने पोव शदि. स्यात् कुम्भ सान्तपनं तथा । २..
लिबभितशव यत् स्यादनानादुदकं पिवेत् ।
प्रायश्चित्तं चरेत् पोत्वा तप्तच्छ हिजोत्तम ॥ २३१
उष्ट्रोनोर खरीचोर मानुपोक्षीरमेव च ।
प्राययितं चरेत् पोवा तप्तकच्छ दिजोत्तमः ॥ २३२
धर्णयाोन सस्प ट पच्छिष्टम्तु विजोत्तम ।
पञ्चरातोपितो भूत्वा पञ्चगव्येन शुध्यति ॥ २३२
शुचि गोप्तिसत्तोयं प्रकृतिस्थ महोगतम् ।
चर्मभाण्डै स्तु धाराभिस्तथा यन्त्रोद्धृत जलम् ॥ २३४
चण्डालन तु मंम्पृष्ट सानमेव विधोयते ।
उच्छिष्टस्तु च मस्पृष्ट स्त्रिरात्रे गणेव शुध्यति ॥ २३५
भाकराहतवस्तूनि नागुचोनि कदाचन ।
पाकराः शुचय मर्चे वचयित्वा सुराकरम् ॥ २३६
भ्रामष्टयवाथैव तथैव चणकाः स्मृताः ।
खरचैव कर्पूरमन्यभ्रष्टतर मचि ॥ २३७
प्रमोमास्यानि गौचानि स्त्रीभिगचरितानि च ।
पदुष्टाः मतत धारा वाताडूसाय रेणव । २३०
पहनामेव स्तम्नानम्मेवयेदचिभवेत् ।
प्रशौचमेकमाषष्य नेतरेषा कथचन । २३८
एकपडत्यपविष्टाना भोजनेषु पृथक, पृथक् ।
यद्यको लभते नोनी सर्वे तेऽचय: मृताः ॥ २४०
यस्य पटे पहसूवे नीनी रतोहिग्यते ।
विराव तस्य दातम्यशेवायकोपवामिनः । २४१
२०

·२.२
पत्रिमंहिता।
आदित्येऽस्तमिते रायावस्पृश्यं स्मृगते यदि।
भगवन् केन शुचि: स्यात् ततो यूहि तपोधन । २४२
आदित्येऽस्तमिते रात्री स्मृगन् नीत दिया जलम ।
गेय मशुद्धि स्याच्छवस्पृष्टन्तु वर्जयेत् ॥ २४३
देशकानं ययः शक्ति पापक्षावक्षयेतु ततः।
प्रायचित्त प्रकल्पा स्यादयस्य चोला न निष्कतिः । २४४
देवयावायियाईपु यनप्रकरणेषु च ।
उत्मयेषु च सर्नेषु स्पृष्टास्ष्टिन विद्यते ॥ २४५
भारनालं तथा क्षोरं कन्दुकं दधि शुनावः ।
मेंहपकञ्च तकच शूद्रयापि न टुप्यति ॥ २४६
आमाम त तेन से हाय फलमम्भवाः ।
अन्त्यभाण्डस्थिता एते निष्कान्ता शुद्धिमान यु. ॥ २४७
प्रज्ञानात् पिवते तोय ब्राह्मण शूद्रजातिषु ।
महोरात्रोपित सात्वा पञ्चगव्येन शुध्यति । २४८
प्राहिताग्निस्तु यो विप्रो महापातकवान् भवेत् ।
प्रस, प्रक्षिप्य पात्राणि पवादग्नि विनिर्दिशेत् ॥ २४८
योऽग्टहोत्वा विवाहाग्नि ग्रहस्थ इति मन्यते ।
अन तस्य न भातव्य हयापाका हि स स्मृतः । २५.
वृथापाकस्य भुञ्जानः प्राययित्त चरेदद्दिन ।
प्राणाना चिराचम्य एत प्राश्य विशुध्यति । १५१
वैदिके लौकिके वापि हुतोच्छिष्टे जले स्थिती।
वैश्वदेवं प्रकुर्चीत पञ्चसूनापनुत्तये ॥ २५२
कनोयान् गुणवान् श्रेष्ठः श्रेष्ठस्येन्निर्गुणो भवेत् ।
पूव पाणि ग्ट होत्वा च म्याग्नि धारयेद्धः । २५३
.

·अम्रिसंहिता। ज्येष्ठश्चेदयदि निह पी रहीयादग्निमग्रतः । नित्यं नित्यं भवेत्तस्य ब्रह्महत्या न संशयः ॥ २५४ महापातकसंसृष्टः मानमेव विधीयते। संस्कृष्टस्य यदा भुत चानमेव विधीयते । २५५ पतितः सह संसर्ग मासाई'मासमेव वा। गोमूवयायकाहारो मामाईन विशुध्यति ॥ २५६ कच्छाई पतितस्यैव सक्दाना द्विजोत्तमः । अषिनानाच तशा कच्छ मान्तपनं चरेत् ॥ २५७ पतिसावं यदामुम्नं भुक्तं चाण्डालपेश्मनि । मामाईन्तु पिवहारि इति भातातपोऽब्रवीत् ॥ २५८ गोवाधणहतानाञ्च पतितानां तथैव च । अग्निना न च संस्कारः शड्डस्य वचनं यथा ॥ २५८ यद्याण्डालों हिजो गच्छेत् कश्चित् काममोहितः । त्रिभिः कच्छे बिशुध्येत प्राजापत्यानुपूर्वशः । २५. पतितामात्रमादाय भुवा वा बाणो यदि। कृत्वा तम्य समुनमर्गमतिक्ष विनिर्दियेत् ॥ २६॥ अन्त्य हस्ताच्छवे क्षिप्त' काष्ठलोष्ट्रवणानि च । न स्पोत्तुतथोपिष्टमहोरात्र समाचरेत् २०२ चाण्डाल पतितं म्लेच्छ मद्यभाण्ड रजम्बनाम् । दिजः स्पटवा न मुनीत भुनानो यदि मंन येत् ॥ २॥ प्रतः परं न भुञ्जोत त्यवान घानमाचरेत् । ब्राहाणै: ममनुज्ञाप्तस्तिरावमुपयामयेत् । सहत यावर्क प्राश्य मतमेपं समापयेत् ॥ २५४ ।

·अत्रिमंहिता।
भुनानः संस्पृशेयस्तु वायमं कुक्कुटं तथा।
विरावेणैव शुद्धिः स्यादथोच्छिष्टस्त्वहेन तु ॥२६५
प्रारुढ़ो नैष्ठिके धर्मे यस्तु प्रच्यवते पुनः ।
चान्द्रायणं चरेम्मासमिति शातातपोऽब्रवीत् ॥ २६६
पशवेश्याभिगमने प्राजापत्यं विधीयते ।
गवां गमे मनुप्रोक्तं व्रतं चान्द्रायणं चरेत् ॥ २६७
अमानुषीपु गोवर्जमुदक्यायामयोनिषु ।
रेतः सित्ता जले चैव कच्छ सान्तपनं चरेत् ॥ २६८
उदक्यां सूतिकां वापि अन्त्यजां स्प शते यदि ।
विरावणव शुद्धिः स्यादिधिरेप पुरातनः ॥ २६८
मंसगं यदि गच्छेचेटुक्यां वा तथान्त्यजैः ।
प्रायश्चित्ती स विज्ञेयः पूर्व सानं समाचरेत् ॥ २७०.
एकरान धरेन्म त्रो पुरौपे तु टिनत्रयम् ।
दिनत्रयं तथा पाने मैथुने पञ्च सप्त वा ॥ २७१
भोजने तु प्रसतानां प्राजापत्यं विधीयते ।
दन्तकाष्ठे त्वहोरात्रमेष शौचविधि. स्मृतः ।। २७२
रजस्वन्ना यदा स्पष्ट खानचण्डालवायमैः ।
निराहारा भवेत्तावत् मावा कालेन शुध्यति ॥ २७११
रजस्वला यदा स्पष्टा उष्ट्रजम्युकशूकरैः ।
पथरात्र निराहारा पञ्चगव्यन शुध्यति ॥ २७४
स्पष्टा रजस्वन्नान्येन्य ब्राह्मण्या ब्राह्मणो च या ।
एकरात्र निराहारा पञ्चगव्येन शुध्यति ॥ २७५
म्प टा रजम्बनान्येन्य ब्राह्मण्या क्षत्रियो च या।
विरायण विधिः स्वाधासम्य वचनं यथा ॥ २७६
A

·अधिसहिता।
२०४
स्पष्टा रजखलान्येन्यं ब्राह्मण्या वैश्यमम्भवा ।
चतुराव निराहारा पञ्चगव्येन अध्यति ॥ २७७
स्टा रजस्वलाम्येन्य ब्राह्मण्या शूद्रसम्भवा ।
पड रात्रेण विशुद्धि स्यादब्राह्मणी कामकारत ॥२७८.
प्रकामतयरेदह ब्रानयो सम्धत स्प शेत ।
चतुर्णामपि वर्णाना शुद्धिरोपा प्रकोर्तिता ॥ २७८
इच्छिष्टेन तु सस्प हो प्राह्मणो ब्राह्मणेन य ।
भोजने भूवचारे च शास्य वचन यथा ॥ २८०
भान ब्राधासपणे जपहोमो तु क्षत्रिये।
वैश्ये ननाच्च कुर्वीत शूने चैव उपोषणम् ॥ २८१
धर्मको रजको वैण्यो धीवरो नरकस्तथा ।
एतान् स्पष्टवा दिजो मीहादाचामेत् प्रयतोऽपि सन् । २८२
एतै स्पछी हिजो नित्यमेकरात्र पय पिवेत् ।
अच्छिष्टस्तस्विरात्र स्यादत प्राश्य विशुध्यति ॥ २९
यस्तुच्छाचा खपाकस्य ब्राह्मणस्तधिगच्छति।
स च मान प्रकुर्वीत घृत प्राश्य विशुध्यति ॥ २८४
अभिशस्तो हिजोऽरण्ये ब्रह्महत्याव्रत चरेत ।
मासोपवास कुर्चीत चान्द्रायणमथापि वा ॥ २८५
वृथामिष्योपयोगेन भ्रूणहत्याव्रत चरेत ।
अवभक्षी हादशाहेन पराकेथैव शुध्यति ॥ २८६
शठञ्च ब्राह्मणं हत्वा शूद्रहत्याव्रत चरेत् ।
निर्गुण भगुणो हला पराकवतमाचरेत् ॥ २८७
उपपातकसयुक्ता मानवा म्रियते यदि ।
नस्य सस्कारकर्ता च प्राजापत्यदय चरेत २८८

·२०६
अधिसंहिता।
प्रभुञानोऽतिसनेहं कदाचित, स्पश्यते हिजः ।
विरानमाचरेवतीनिमेहमुपवासयेत ॥ २८८
विड़ालकाकाद्युच्छिर जग्धा वनकुलस्य च ।
केशकीटावपञ्च पिवेदवाझी सुवर्चसम् ॥ २६.
उष्ट्रयानं समारूध खरयानच्च कामतः ।
सात्वा च विप्रो दिम्यासाः प्राणायामेन शुष्यति ॥ २८१
सव्यावृति सप्रणवां गायत्री शिरसा सह ।
वि.पठेहा यतप्राणः प्राणायामः स उच्यते ॥ २८२
शकधिगुणगोमूत्र सर्पिर्दद्याच्चतुर्गुणम् ।
चौरमष्टगुण देयं पक्षगये तथा दधि ॥ २८३
पञ्चगव्यं पिवेच्छूद्रो व्राह्मणस्तु सुरां पिवेत ।
उमौ तौ तुल्यदोषी च वसतो नरके चिरम् ।। २८४
प्रजा गावो महिष्यश्च प्रमेध्यं भक्षयन्ति याः।
दुग्धं हव्ये च कव्ये च गोमयं न विलेपयेत् ॥ २८५
जनस्तनीमधिकां वा या चान्या स्तनपायिनी।
तासां दुग्ध न होतव्यं हुतश्चैवाहुत भवेत् ॥ २८६
वाघोदने च सोमे च सीमन्तोनयने तथा ।
जातथा नवयाई भुला चान्द्रायणं चरेत ॥ २८७
राजाचं हरते तेजः शूद्रान ब्रह्मवसम् ।
वसताबञ्च यो भुडेता म भुडे त पृथिवीमलम् । २८८
वसता अप्रजाप्ता च नानीयात्तदग्हे पिता।
प्रभुड, तु मायया पूर्य म नरकं व्रजेत. ॥ २८८
अधीत्य चतुरो वेदान् मवशास्तार्थतत्त्ववित ।
नरेन्द्रभवने भुका विष्ठायां जायते समिः। ३..
.

·अत्रिसंहिता।
नयाई विपने च पण्मासे मामिकोऽब्दिक ।
पतन्ति पितरस्तम्य यो मुडत नापदि हिजः ॥ ३०१
चान्द्राय नवादे पराको मासिके तथा ।
विपचे चातिस स्यात् परमासे व मेघ च ।
प्राब्दिक पादकळू स्यादेकाह पुनराब्दिक ॥ ३०२
घ्रा चयमनाधाय मासथायु मबसु ।
दादशाहे विपक्षेऽब्दे यस्तु भुडत दिनोत्तमः ।
पतन्ति पितरस्तस्य ब्रह्मलोके गता अपि ॥ ३०३
एकादशाहोरानं भुक्ता सञ्चयने वाम् ।
उपोप्य विधिवहिप कुष्माण्ड जुहुयादष्टतम् ॥ ३०४
पचे वा यदि वा मासे यस्य नान्ति वै हिजाः ।
भुका दुरात्मनस्तस्य हिजथान्द्रायण चरेत् ॥ ३.५
यत्र वेदध्वनिध्वान्तं न च गोभिरलतम् ।
यन्त्र वाले परिहतं श्म गानमिव तदरहम् ॥ ३०६
हास्येऽपि वहयो यत्र विनाधर्मा वदन्ति हि।
विनापि धर्मशास्त्रेण स धर्मः पावनः स्मृतः ॥ ३०७
होनवणे च यः कुयाटजानादभिवादनम् ।
सत्र मानं प्रकुर्वीत . प्राश्य विशुध्यति ॥ ३०८
ममुत्पन्ने हिज माने भुड ते वापि पिवेदयदि ।
गायत्रयम इसन्त जपेत् मात्वा ममाहितः ॥ ३.८
अङ्गल्या दन्तकाष्ठश्च प्रत्यक्ष लवण तथा।
मृत्तिकाभक्षणञ्चैव तुल्य गोमासभक्षणम् । ३१.
दिवा कपित्यच्छायाया रावौ दधि शमीषु च।
कार्पासं दन्तकाष्ठच विष्णोरपि हरेच्छियम् ॥ ३११

·२०८
अविहिताः
सूर्य्यवातनखाग्राम्वु मानवस्वघटोदकम् ।
मार्जनौरेणुकेशाम्बु हन्ति पुण्यं दिवाशतम् ॥ २१२
मार्जनौरजकेगाव देवतायतनोदभवं ।
तेनावगुण्ठितो यस्तु गङ्गाम्भसत एव सः ॥ ३१३
सृत्तिकाः सप्त न ग्राध्या वल्मोके मूपिकस्थले ।
अन्तर्जले श्मशानान्त क्षमूले सुरालये।
वृषभैय तथोत्खावे श्रेयस्कामः सदा वुधैः ॥ ३१४
शुचौ देशे तु संग्राह्या कर्करामयिजिता ॥ ३१५
पुरोपे मैथुने होम प्रमावे दन्तधावने।
मानभोजनजप्येषु सदा मौनं समाचरेत् ॥ ३१६
यस्तु संवत्मरं पूर्ण सुडत मौनन सर्वदा।
युगकोटिभहस्रेषु स्वर्गलोके महीयते ॥ ३१७
मानं दान जपं होमं भोजनं देवतार्चनम् ।
प्रौढ्पादो न कुर्वोत स्वाध्यायं पिटतर्पणम् ॥ २१८
सबम्बमपि यो यद्यात् पातयित्वा दिलोत्तमम्।
नायित्वा तु तत् सर्व भ्रूणहत्याफलं लभेत् ॥ ३१८
ग्रहगोदाहसंक्रान्तो स्त्रोणाच प्रमवे तथा।
दानं नैमित्तिक नेयं रात्रौ चापि प्रशस्यते ॥ ३२०
क्षीमज वाथ काम पट्टसूत्रमथापि वा ।
यज्ञोपवोतं यो दवाइम्तदानफलं लभेत. ॥ ३२१
कांस्यस्य भाज दद्यादृष्टतयूणं सुशोभनम् ।
तथा भक्त्वा विधानेन अग्निष्टोमफलं लभेत, । ३२२
याइकाले तु यो दद्याच्छोभनीच उपानही।
म गवन्यमागऽपि अनदानफल लभेत् ॥ ३२५

·अतिसंहिता।
२०८
सैलपात्रन्तु यो दद्यात् सम्पूर्णन्तु समाहितः ।
स गच्छति ध्रुवं स्वर्गे नरो नास्त्यत्र संशयः ॥ ३२४
दुर्भिक्षे अवदाता च सुभिक्षे च हिरण्यदः ।
पानोयदस्तरखे च स्वर्गलोके महीयते । ३२५
यावदप्रसूता गौस्तावत् सा पृथिवी स्मृता।
पृथिवी तेन दत्ता स्यादीदृशीं गां ददाति यः । ३२६ .
तेनानियो हुताः सम्यक् पितरस्त न पिताः ।
देवाय पूजिताः मचे यो ददाति गवाह्निकम् ॥ ३२७
जन्मप्रति यत् पापं माळकं घेटकं तथा।
सत् सबै नश्यति क्षिप्रं वस्त्रदानाब संशयः ॥ ३२८
कृष्णाजिनच यो दद्यात् सर्बोपस्करसंयूतम् ।
उहरेवरकस्थानात् कुलान्येकोत्तरं शतम् ॥ ३२८१
प्रादित्यो वरुणो विष्णुव्रमा सोमो हुताशनः ।
शूलपाणिस्तु भगवानभिनन्दन्ति भूमिदम् ॥ २३०
वालुकानां सता राशिर्यावत् मर्पिमण्डलम् ।
गते वर्ष शत चैव पलमविशीयेति ॥ ३३१
क्षयो म दृश्यते तस्य कन्यादानेन चैव हि।
आतुरे प्राणदाता च त्रीणि दानफलानि च ॥ ३३२
सर्वेषामेव दानानां विद्यादानं ततोऽधिकम् ।
पुवादिसजने दद्यादिप्राय च न कैतवे।
सकामः स्वर्गमानोति निष्कामो मोक्षमान यात् ॥ ३३३
प्राधणे वेदविदुपि मशास्त्रविशारदे ।
मावपिपर चैव ऋतुकालाभिगामिनि ॥ ३३४
शीलधारिखसम्पर्णे प्रातःचानपरायथे।
.

·२१०
अत्रिसंहिता।
तस्यैव दोयते दानं यदोच्छेच्छ्रेय प्रात्मनः ॥ ३३५
सन्त्यज्य विदुषो विमानन्येभ्योऽपि प्रदीयते ।
तत् कायं नैव कत्तव्यं न दृष्टं न श्रुतं मया ॥ ३३६
अतःपरं प्रवक्ष्यामि थाकम्माणि ये हिजाः ।
पितॄणामक्षयं दानं दत्तं येपान्तु निष्फलम् ॥ ३३७
न होनाङ्गो न रोगी च श्रुतिस्मृतिविवर्जितः ।
नित्यवानृतवाटी च तांस्तुथाई न भोजयेत् ॥ ३३८
हिसारतप्त कपटं उपगुवा श्रुतय यः ।
किङ्करं कपिलं का खिविण रोगिणं यथा ॥ ३३८
ठुयममाण शीर्णकेश पाण्डुरोगं जटाधरम् ।
भारवाहकमुग्रञ्च हिभाय्यं हपलोपतिम् ॥ ३४०
भेदकारी भवेचैव बहुपौड़ाकरोऽपि वा।
होनातिरिक्षगातो वा तमप्यपनयेत्तथा ॥ ३४१
मएमको दोनमुखी मत्सरी खुदिमान् ।
एतेषां नैव दातव्यं कदाचिदै प्रतिग्रहः । ३४२
अथ चेन्मन्त्रविद्युक्त: शारीरैः पडितदूषणः ।
अदूयं तं यमः प्राह पडितपावन एव सः ॥ ३४३
श्रुतिः स्मृतिय विप्राणां नयने हे प्रकीर्तिते ।
काप: स्यादेकहोनोऽपि दाभ्यामन्धः प्रकोर्तितः । ३४४
न शुतिन स्मृतिर्यस्य न शीलं न कुलं यतः ।
तस्य थाई न दातव्य बन्धकस्याविरब्रवीत् ॥ ३४५
तस्मादेन शास्त्रेण ब्राह्मणं मानणस्य तु ।
न चैनैव वेदेन भगवानविरब्रवीत् ॥ ३४६
योगस्यैर्लोचनैयुमः पादानच प्रयच्छति ।

·अधिसहिता।
लौकिकन्य शास्त्रोक्त पश्येवाधरीत्तरम् ।
वेदेय ऋषिभिर्गीत दृष्टिमान शास्त्रवेदवित् ॥ ३४७
अतिनच कुलोनच्च थुतिम्मतिरत सदा ।
नाश भोजयेच्छाई पितृणामक्षय भवेत् ॥ ३४८
यावच्च ग्रसते ग्रासान पितॄणा दीसतेजसाम् ।
पिता पितामहरीव तटव प्रपितामह । ३४८
नरकरशा विमुच्यन्ते ध्रव यान्ति विपिष्टपम ।
तस्मादप्र परीक्षेत याबकाले प्रयत्नत ॥ १५०
न निव्वपति य थाद प्रमोरपितृको हिज ।
इन्दुचये मासि मासि प्रायित्ती मवेत्तु स ॥ ३५१
सूर्य कन्यागते कुयाच्छ्राइ यो न यहाथमी।
धन पुवा कुल तस्य पितृनिवासपौडया ॥ २५२
कन्यागते सवितरि पितरो यान्ति सत्सतान ।
शून्या प्रतपुरी सर्वा यावधिकदर्शनम ॥ ३५३
ततो धिकसम्प्राप्त निराशा पितरो गता ।
पुन स्वभवन यात्ति शाप दत्ता सुदारुणम् ।
पुत्व वा भातर वापि दौहित पौत्रक तथा ॥ ३५४
पिटकायें प्रसता येते यान्ति परमा गतिम् ॥ ३५५
यथा निर्मान्यनादग्नि सर्व काठेपु तिष्ठति।
तथा स दृश्यते धम्माच्छाचदानात्र संशय ॥ ३५६
सर्वशास्त्रार्थगमन सर्वतीर्थावगाहनम् ।
सवयज्ञफल विन्द्याच्छाददानात्र संशय ॥ ३५७
महापातकसयुक्तो यो युक्तयोपपातकै ।
धनगो यथा भात राहुमुक्तय चन्द्रमा ॥ ३५०

·२१२
पत्रिसंहिता।
सर्वपापविनिर्गुलः सम्बंतापं विलायेत् ।
सबसौख्यं स्वयं प्राप्तः बामदानात्र संशयः । ५८
सपामेव दानानां थाइदानं विशिष्यते ।
मेरुसल्ये हाते पाये थाइदानं विशोधनम् ।
थाई मला तु मत्ता वै वर्गलोक महोयते । ३६०
अमत बामणस्याचं चचियान्नं पयः स्मृतम् ।
वैश्यस्य चानमेवानं शूदान रूधिरं भवेत् ।। ३६१
'एतत् सर्व मया ख्यातं याडे काले समुस्यिने ।
वैश्वदेवे च होमे च देवतास्यञ्चने जपे ॥ २६२
अमतं तेन विधानमा यज.सामसंस्कृतम् ।
व्यवहारानुपूर्वेण धर्मेण वलिभिर्जितम् ।
क्षत्रियान्न पयस्तेन विशोऽच पशुपालनात् ॥ ३६३
देवो मुनिहिजो राजा वैश्यः शूद्रो निषादकः ।
पशम्लेच्छोऽपि चाण्डालो विप्रा दशविधाः स्मृताः ॥ ३६४
सन्ध्यां मानं जपं होमं देवतानित्यपूजनम् ।
अतिथिं वैश्वदेवञ्च देवव्रामण उच्यते ॥ ३६५
शाके पत्रे फले मूले वनवासे सदा रतः ।
निरतोऽहरहा था स विमो सुनिरूयते ॥ ३६६
वेदान्तं पठते नित्यं सर्वसन परित्यजेत् ।
साहायोगविचारस्थ. स विप्रो हिज उच्यते ॥ २६७
अस्वाहताय धन्वानः संग्रामे सबसम्मुखे।
प्रारम्भे निजिता येन स विप्रः क्षन उच्यते ॥ ६६८
छपिकर्मरतो यर गवाञ्च प्रतिपालका।
वाणिज्यव्यवसायय स विप्रो वैश्य उच्चते ॥ ३६८

·अधिसंहिता। लाघालवणसम्मिय कुसुम्भक्षीरसर्पिषाम् । विक्रेता मधुमासानां स विप्रः शूटू उच्यते । ३७. चौरय तस्करसव सूचको दशकस्तथा । मत्स्यमांसे सदालुब्धो विमो निपाद उच्यते ॥ ३७१ ब्रह्मतत्त्वं न जानाति वनसूवेश गतिः तेनैव स च पापेन विप्र पशुरूदादृतः ॥ ३७२ वापोकूपतडागानामारामस्य सःसु च । नि.शरोधकछव स विमो म्लेच्छ उच्यते । ३७३ क्रियाहोनय मूढच सर्वधर्मविजितः । निर्दयः सर्वभूतेषु विप्रयाण्डाल उच्यते ॥ ३७४ वेटविहीनाथ पठन्ति शास्त शास्त्रेण होनाय पुराणपाठाः। पुराणदीनाः सपियो भवन्ति भ्रष्टास्ततो भागवता भवन्ति । ३७५ ज्योतिर्विदो प्रयाणः कौरपीरापपाठकाः ।। यादे यने महादाने वरणीयाः कदाच न ॥ ३७॥ याच पितरं घोरं दानश्चैव तु निफलम् । यज्ञे च फलहानि. स्यात्तस्मात्तान् परिपतयेत् । ३०७ ॥ प्राविपित्रकार वैद्यो नपनाठकः । चतुर्विमा न पूज्यन्ते सहस्पतिममा यदि ॥ ३८८ मागधो माधुरसव कापट: कौटकामसी। पच्च विप्रा न पूज्यन्ते पदम्पतिसमा यदि । ३०८ क्रयक्रोसा च या कन्या पनो मान विधीयते । सध्या माताः सुतास्तेपा पिरपिणं न विद्यते : ३८. -

·.
२१४
अतिसंहिता।
अशल्यागतो नौरं पाणिना पिवते विजः ।
सुरापानेन तत्तुल्यं तुल्यं गोमांसभक्षणम् ॥ ३८१
ऊर्बुजशेषु विप्रेषु प्रक्षाल्य चरणयम् ।
तायचण्डालरुपेण यावहङ्गां न मज्जति ॥ ३८२
दीपशय्यासनच्छाया कार्पासं दन्तधावनम् ।
अनारेण स्पृशंशव शकस्यापि श्रियं हरेत् ॥ ३८३
ग्यहादशगुणं कूपं कूपाद्दशगुग्णं तटम् ।
तटाद्दशगुणं नद्यां गङ्गासहसा न विद्यते ॥ ३८४
सवयवाएं तोयं सरस्यं क्षत्रियं तथा।
यापीकूपे तु वैश्यस्य शौद्रं भाण्डोदकं तथा ॥ ३८५
तौथम्रान महादानं यच्चान्यत्तिलतर्पणम् ।
अब्दमेकं न कुवात महागुरूनिपाततः ॥ ३८६
गङ्गा गया त्वमावस्या वृद्धिथा क्षयेऽहनि ।
मघापिण्डमदानं स्यादनव परिवज्जयेत् ॥ ३८७
वृतं वा यदि वा तैलं पयो वा यदि वा दधि ।
चत्वारो द्याज्यसंसान हुतं नैव तु वर्जयेत् ॥ ३८८
शुत्वैतानृषयो धमान् भापितानविणा स्वयम् ।
इदमूचुमहात्मानं सर्वे ते धर्मनिष्ठिताः ॥ ३८८
या इदं धारयिष्यन्ति धर्मशास्त्रसन्द्रिताः।
दह लोके यशः प्राप्य ते यास्यन्ति त्रिपिष्टपम् ॥ ३८०
विद्यार्थी लमते विद्यां धनकामो धनानि च ।
आयुष्कामस्तथैवायुः श्रीकामो महतीं श्रियम् । ३८१
इति श्रीअनिमहर्षिस्मृतिः समाप्ता ॥ १॥

·संवर्तसंहिता।
मंवत्तमेकमामीनमात्मविद्यापरायणम् ।
ऋषयस्तु समागम्य पप्रच्छर्धर्मकाशिणः ।।
भगवन् श्रोतुमिच्छामः थेयस्कर्म द्विजोत्तम ।
यथावहर्ममाचक्ष शुभाशुभविवेचनम् ॥२
यामदेवादयः सबै तमपृच्छन् महौजसम् ।
तानवयोन्मुनोन् सर्वान् मोतात्मा थूयतामिति ॥ ३
स्वभावादयव विचरेत् कृष्णसार, मदा मृगः ।
धर्मादेशः स विनेयो दिजानां धर्मसाधनम् ॥ ४
उपनीतः सदा विमो गुरोस्तु हितमाचरेत् ।
स्रम् गन्धमधुमांसानि ब्रह्मचारी विवर्जयेत् ॥ ५
सध्यां प्रातः सनक्षतामुपासोत यथाविधि ।
सादित्या पश्चिमा सन्ध्यामदास्तमितभास्करै ॥६
तिष्ठन् पूर्वां जपं कुर्यादब्रह्मचारी समाहितः ।
आसीनः पथिमां सध्या जपं कुादतन्द्रितः ॥ ७
अग्निकार्य ततः कुयामेधावी तदनन्तरम् ।
ततोऽधीयोत थेदन्तु वोक्षमाणो गुरोम्मुखम् ॥ ८
प्रणवं प्राक, प्रयुजीत व्याहृतिं तदनन्तरम् ।
गायत्रोच्चानुपूर्बण ततो वेदं समारभेत् ॥
हस्तौ सुसंयती कार्यो जानुभ्यामुपरिस्थिती।
गुरोरनुमतं कुर्यात् पठन् नान्यमतिर्भवेत् ॥ १०
.
4
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·सवत्तसाहता।
सायं प्रातस्तु भिक्षेत ब्रह्मचारी सदा व्रती।
निवेद्य गुरवेऽग्नीयात् प्रामुखो वाग यतः शुचिः ॥ ११
सायं प्रातदिजातोनामशनं तिचोदितम् ।
नान्तरा भोजनं कुर्यादग्निहोत्रसमो विधिः ॥ १२
पाचम्यैव तु भुञ्जीत मुधा चोपस्मोद्दिनः ।
अनाचान्तस्तु योऽनीयात् प्रायश्चित्तीयते तु सः ॥ १२
अनाचान्स: पिवेदयस्तु योऽपि वा भक्षयहिजः ।
गायनाष्टसहसन्तु नपं मत्वा विशुध्यति ॥ १४
अफवा पादशौचन्तु तिष्ठन् मुक्ता शिवोऽपि वा।
विना यज्ञोपवीतेन प्राचान्तोऽथाशुचिहिजः ॥ १५
प्राचामेमामतीर्थेन सोपवीती शुदद्म खः ।
उपवीतौ हिजो नित्यं प्रामुखो वाग, यतः शुचिः ॥ १६
जले जलस्थ आचामेत् स्थलाचान्तो वहिः शुचिः ।
वहिरम्भस्थ प्राचान्त एवं शुद्धिमवाप्न यात्॥ १७
श्रामणिवन्धनादस्तो पादावद्भिर्विशोधयेत् ।
अशब्दाभिरनुष्णाभिः स्ववर्णरमगन्धिभिः ॥ १८
हग्दताभिरफेनाभिस्त्रियतुळशिराचमेत् ।
परिमृज्य दिरास्यन्तु हादशाङ्गानि च स्मशेत, ॥ १८
सात्वा पीत्वा तथा भुक्ता स्पृष्ट्वा चैव विजोत्तमाः।
अनेन विधिना विप्र प्राचान्तः शुचितामियात, ॥२०
शूद्रः शुध्यति इस्तेन वैश्यो दन्तेषु वारिभिः ।
कण्ठागतैः चत्रियस्तु प्राचान्तः शुचितामियात ॥ २१
आसनारुढ़पादय कृतावसक्थिकस्तथा।
पारुढ़पादको वापि न शुध्यति कदाचन ॥ २२

·२१४
सवर्तमहिता।
उपामोत न चेत सन्ध्यामग्निकार्य न वा उतम ।
गायनारमहम्रन्तु जपेत खावा ममाहित ॥ २३
सूनकान नवाद मामिकान्न तथैव च।
ब्रह्मचारो तु योऽत्रोयात् विरात्रेणैव शुध्यति ॥ २४
घा चारो तु या गच्छत् स्त्रिय कामप्रपोडित ।
प्राजापत्य चरत् कृच्छ्रमथवैक सुर्यान्वत । २५
ब्रह्मचारो तु योऽौयानाधुमास कथञ्चन ।
प्राजापत्यन्तु कृत्वासो मोजोहोमेन शुध्यति ॥ २६
निवपञ्च पुराडाश ब्रह्मचारी च पर्वणि ।
मन्त्र शाकलहामान्तरनावाज्यच होमयेत ॥ २७
ब्रह्मचारी तु य स्कन्दत् कामत शुक्रमामन ।
नवकोर्णिव्रत कुर्यात् घाखा गुध्यद कामत ॥ २८
मिनाटनमत कृत्वा स्वस्थो कात्मन, श्रुति ।
अमात्वा चैव या भुत गायवाष्टशतं जपेत् ॥ २८
शूद्रह स्तन यातायात पानोय वा पिवेत कचित ।
अहारनापितो भृत्वा पञ्चगव्यन शुध्यति ॥ ३०
शुष्कपर्युषिताच्छिष्ट भुक्वान्न केशटूषितम ।
अहोगनोषिता भूत्वा पञ्चगव्यन शुध्यति ॥ ३१
शूद्राणा भाजने भुबा भुक्ता वा भिन्नभाजने ।
अहारावपिता भूत्वा पञ्चगव्यन शुध्यति । ३२
दिवा स्वपिति य स्तस्थो ब्रह्मचारो कयच्चन ।
हात्वा सूर्य ममम्यच्चा गायवागत जपेत ॥ २३
एष धर्म ममाप्यात प्रथगाथमवासिनाम।
एव सवर्तमानस्तु प्राप्नोति परमा गतिम् ॥ ३४

·संवर्तसंहिता।
प्रथ हिजोऽभ्यनुज्ञातः सवर्णा खियमुहहेत् ।
कुले महति सम्भूतां लक्षणेय समन्विताम् ॥ १५
वाग्रे व विवाहेन शोलरुपगुग्धान्विताम् ।
पञ्चयज्ञविधानञ्च कुादहरहहिजः ॥ ३६
माहापयेत् कचिहिप्रः श्रेयस्कामः कदापन ।
हानि तस्य तु कुर्वीत सदा मरणजन्मनोः ॥ ३७
विमो दशाहमामोत दानाध्ययनवजितः।
धवियो हादशाहेन वैश्यः पञ्चदशेष तु ।
शूद्रः शुध्यति मासेन संवर्तवचनं यथा । ३८
प्रेतस्य तु नलं देयं सात्वा च गोजर्बहिः।
प्रथमेडशिटतोये च सप्तमे नवमे तथा ॥ ३८
चतुर्थे सञ्चयं कुर्यात, मस्तु गोबजेः सह ।
ततः सञ्चय नादूईमन स्पर्णी विधीयते ॥ ४.
चतुहनि विप्रस्य पठे वे क्षत्रियस्य च ।
प्रम दशमे चैव स्पर्श स्याद्देश्यशूद्रयोः ॥ ४१
भातस्यापि विधिदृष्ट एप एव मनीषिभिः ।
दशरावण शुध्यन्ति वैश्वदेवविवर्जिताः ॥ ४२
पुने जाते पितः मानं सचेलन्तु विधीयते ।
माता शुध्ध गाहेन सातस्य स्पर्शनं पितः ॥ ४३
होमस्तस तु कत्तं व्य. गुस्वाग फलेन च ।
पञ्चयन विधानन्तु न कार्य मृत्यु जन्मनोः ॥ ४४
दशाहात्तु परं मम्या विमोऽधोयोत धर्मवित ।
दानव विधिना देयमराभान्तकरं भम् ॥ ४५.

·२१८
संघसंहिसा।
यद्यदिष्टतम लोके यमापि दयिते रहे।
सत्तद्गुणवते देयं तदेवाचमिच्छता । ४६
नानाविधानि ट्रव्याणि धान्यानि सबइनि च ।
समुद्रजानि रत्नानि नरो विगतकल्मपः।
दत्त्वा विप्राय महते प्राणोति महतीं यियम् ॥ ४७
गन्धमाभरणं माल्य यः प्रयच्छति धर्मवित ।
स सुगन्धः सदा छटो यत्र तत्रोपजायते । ४८
श्रोत्रियाय कुलोमाय वर्थिने छ विशेषतः 1
यहानं दीयते भक्त्या तद्भवेत्त महत, फलम् ॥ ४८
प्राय शोलसम्पन्न श्रुतेनाभिजनेन च ।
शुचिविप्र महामानो हव्यकव्येषु पूजयेत, ॥ ५.
नानाविधानि ट्रव्याणि रसवन्तीप्सितानि ।
थेयस्कामैन देयानि खगंमक्षयमिच्छता ५१
वस्तदासा सुवेद्यः स्याद्रौप्यदो रुपमेव हि।
हिरण्यदो महमायुर्लभेत, तेजथ मानवः । ५२
भूताभयप्रदानेन सर्व कामानवाशु यात ।
दीर्घमायुर लभते सुखी चैध तथा भवेत । ५३
धान्योदकप्रदायी च सर्पिः सुखमुथने ।
मलहत्य बलकारं दत्त्वा प्राप्नोति तत्पन्नम् ॥ ५४
फलमूनानि विमाय गाकानि विविधानि च ।
सुरभोणि च पुष्पाणि दवा प्रात: म जायते ॥ ५५
ताम्बुलढेर यो दद्यावाधणेभ्यो विचक्षण !
मेधावी सुभगः प्राजो दर्शनीयर जायते ॥ ५६
:

·मंवत्तमंहिता।
पादुकोपानही च्वं शयनान्चामनानि च।
विविधानि च यानानि टत्त्वा दिव्यगतिभवेत. ॥ ५७
दद्याञ्च शिशिर त्वग्नि बहुका प्रयत्नतः ।
कायाग्निदोप्ति प्राजत्वं रुपमौभाग्यमाप्नुयात. ॥ ५८
श्रोषध मेहमाहारं रोगिणा रोगशान्तये ।
दत्त्वा म्याद्रोगरहितः सुखी दीर्घायुरेव च ॥ ५८
इन्धनानि च यो ददादिप्रेभ्यः शिशिरागमे ।
नित्यं जयति सग्रामे थिया युक्रस्तु दोप्यते ॥ ६०
अलकत्व तु यः कन्यां वराय सहशाय वै ।
वामोयेगा विवाहेन यात नान्तु सुपूजिताम् ॥ ६१
म कन्यायाः प्रदानेन यो विन्दति पुष्कलम् ।
साधुवादं लभेत मद्भिः कोर्ति प्राप्नोति पुष्कलाम् ॥ ६२
ज्योतिष्टोमादिमत्राणा शत शतगुणोसतम् ।
प्राणोति पुरूषो टत्त्वा होममन्तु संस्कृताम् ॥ ६३
अलङ्कृत्य पिता वान्यां भूषणाच्छादनासनैः ।
दत्वा वर्गमघाप्नोति पूजितस्तु सरादिषु ॥ ६४
रीमदर्शनसम्प्राप्त सोमो मुक्तऽथ कन्यकाम् ।
रजो दृष्ट्वा तु गन्धर्वः कुचौ दृष्ट्वा तु पावकः ॥ ६५
अष्टवर्पा भवेटगौरो नववर्षा तु रोहियो।
दशवर्षा भवत, कन्या अत जई रजस्वला ॥ ६६
भाता चैव पिता चैव ज्येष्ठोधाता तथैव च ।
वयस्त नरकं यान्ति दृष्ट्या कन्यां रजस्वलाम् ॥ ६७
सम्माहिवाहयेत, कन्या यावअमिती भवेत, ।
विवाहोऽष्टमवर्षाया: कन्यायास्तु प्रशस्यते । ६८

·संवत्तमंहिता
मलमास्तरमान पादाभ्यन ददाति यः।
प्रदृष्टमानसो नोके सुखो व मदा भवेत् । १५
अनडाली च यो दद्यात, 'कोनसोरेग्य मंयुतौ।
पनत्य यथाशतया पूर्व ही गभन्नक्षणो ७०
मर्च पापविगहामा म काममन्वित ।
वर्षाणि यमति संग रोममायाप्रमागतः ॥ ७१
धेनुञ्च यो दिजे दद्यादलहत्य पयखिनोम् ।
काम्ययस्तादिभिर्युका स्वर्गलोके महीयते ॥ ७२
भूमि गम्यवती येहा माधणे वेदपारगे।
मा दत्त्वाईप्रस्ताव स्वर्गलोके महीयते ॥ ७३
अग्ने रपत्यं प्रथम सुवा
भूपणको सूर्यसुताय गावः ।
नोकाम्बयस्त न भवन्ति दफा
य काश्चन गा महोच्च दद्यात ॥ ७४
यान्ति गम्य मूलानि प्रारोप्याणि च सर्वशः।"
नरस्तायन्ति वर्षाणि स्वर्गलोके मनोयो । ७५
सबंपामेन दानानामकजम्मानुग फलम् ।
झाटवाधितिगोरोणा समजन्मामुग फलम् ॥ ७६
यो ददाति स्वर्ण रौप्य हेमगृङ्गोमरोगिणीम्।
मवत्मा वामसा पीता सुशीला गा पयसिनोम् ॥
तस्या यायन्ति रोमाणि मवत्साया दिवं गतः।
सावर्षमहस्राणि स.नरो ब्रह्मणोऽन्तिके । ७८
यो ददाति बलीव मुनोन विधिना शुभम् ।
भव्यङ्ग गाप्रदानेन फलद्दशगुण फलम् । ७८

·२२२॥
संपतसंहिता।
जलदस्त प्तिमतुला विटष्य सर्व वस्तुपु ।
परदः सुखमापोति सुटतः सबंधस्तुपु । ८.
सवें पामेव दानानामवदानं परं स्मृतम् ।
सर्वे पामेव जन्तूनां यतस्तजीवित फलम् ॥ ८१
यस्मादबात प्रजाः सर्वाः कल्पे कस्पेऽसृजत, प्रभुः ।
सस्मादबास, परं दानं न भूतन भविष्यति । ८२
भयदानात परं दानं विद्यते न हि किचन ।
प्रवासूतानि जायन्ते नौन्सि घान संशयः । ८२
मृत्तिकां गोशादर्भानुपवीत यथोत्तरम् ।
दत्वा गुषापाविप्राय कुले महति जायते ॥८४
सुखपासच यो दद्याहन्तधावनमेव च ।
शचिगन्धसमायुप्लो वाक्पटुः स सदा भवेत् ॥ ८५.
पादशौचना यो दद्यात्तथा च गुलिङ्गयोः ।
यः प्रयच्छति विप्राय शुद्धबुद्धिः सदा भवेत् ॥ ८६
पौषधं पथ्यमाहारं ने हास्यन प्रतिययम् ।
यः प्रयच्छति रोगिभ्यः सब व्याधिविनितः ॥८७
गुड़मिक्षुरसञ्चैव लवणं वचनानि च ।
सुरभीणि च पानानि दत्वात्यन्तसुखी भवेत् ॥८८ .
दानय विविधै सम्यक, पुण्यमेतदुदाहृतम् ।
विद्यादानेन पुण्येन तमलोके महीयते ॥ ८८
पन्योन्यानपदा विप्रो अन्योन्यप्रतिपूजकाः ।
अन्योन्यं प्रतिद्धन्ति तारयन्ति तरन्ति च ॥८.
दानान्येतानि देयानि धन्यानि च विशेषतः ।
दौनान्धतपणादिभ्यः श्रेयस्कामेन धौमता ॥ ८१

·संवतसंहिता। २५३ प्रचारियतिभ्यथ वपनं यस्तु कारयेत्। नखकमादिकथैव चस्मान् जायते नरः॥ ८२ देवागारे हिजातीनां दीपं ददाधवप्पथे। मेधाविज्ञानसम्पवयशुमान् जायते नरः ॥ ८३ नित्ये नैमित्तिके काम्मे तिलान् दत्वा तु पतिः । प्रजावान् पशमांथैव धनयान् जायते नरः ॥ ८४ थो ददात्यर्थितो विप्रो यत्तं सम्मतिपादिते। टणकाठादिकच्चैव गोप्रदानसमं भवेत् । ८५ कृत्वा ग्रााणि कममापि सभायापोषणे नरः । ऋतुकालाभिगामो स्यात् माप्नोति परमा गरिम् ॥ ८॥ उषित्वैव महे विनो हितोयादाश्रमा परम् । वलोपलितसंयुक्तस्ततीयन्तु समाश्रयेत् ॥ ८७ गच्छदेव वन प्रानः स्वभार्या सहचारिणोम् । होवा चाग्निहोत्रच होम नत्र म हापयेत् ॥ ८६ कुया व पुरोडाशं वन्धर्माध्यैर्यथाविधि। भिक्षाञ्च भिक्षवे दद्याच्छाकमूलफलानि. 1 कुादध्यया नित्यमग्निहोत्रपरायणः । इष्टि पाायणोयाच प्रकुयात् प्रतिपर्वस ॥ १.. पित्वैव बने सम्यग्विधिज्ञ सर्ववस्तुपु । चतुर्थमाश्रम गच्छदुतहोमो जितेन्द्रियः ॥ १.१ अग्निमात्मनि सस्थाम्य विजः प्रनजितो भवेत् । वेदाभ्यासरतो नित्यमात्मविद्यापरायण १.१ अष्टौ भिक्षा समादाय स मुनिः सप्त पञ्च वा । पनि प्रक्षाल्य तत्मच भुनीतच समाहितः । १.३

·.
२२४
सवतसंहिता।
अरण्ये निर्जने विप्रः पुनरासीत भुक्तवान् ।
एकाको चिन्तयेनित्यं मनोयाकायसयतः ॥ १०४
मृत्युञ्च नाभिनन्देत जीवितं वा कथञ्चन ।
कालमेव प्रतीक्षेत यावतायुः ममाप्यते ॥ १०५
ससेव्य चाथमानेतान् जितक्रोधो जितेन्द्रियः ।
ब्रह्मलोकमवाप्नोति वेदशास्वार्थचिद्दिजः ॥ ३०६
श्रायमेषु च सर्वेषु युक्तः प्रासङ्गिको विधिः ।
श्रथाभिवते पापानां प्रध्ययित्तं यथाविधि ॥ १०७
ब्रह्मनच सुरापश्च स्तेयो च गुरुतल्पगः ।
महापातकिनस्त्वते तसंयोगो च पञ्चमः ॥ १०८
ब्रह्मनस्तु धनं गच्छेत् वरकावासा जटो ध्वजो।
वन्यान्येव फलान्यभन् मव्वकामविवर्जितः ॥ १०८
भिनार्थी च चरेदग्राम वन्येदि न जीवति ।
चातुब चरेद्वेक्ष खट्वाङ्गो संयतः पुमान्॥ ११०
भैक्षनव समादाय वनं गच्छेत् ततः पुनः ।
बनवामो मपापय सदाकालमतन्द्रितः । १११
व्यापयत्व तत्पाप व्रह्मनः पापरूबरः।
अनेन तु विधानेन हादगाब्दवतं चरेत् ११२
सवियम्यन्द्रियग्राम सर्वभूतहिते रत'।
ब्रह्महत्यापनोदाय ततो मुच्येत किल्विषात् ॥ ११३
प्रत.परं सुरापस्य प्रवक्ष्यामि विनिप्कृतिम् ।
थोतुमिच्छत भो विमा वेदशास्त्रानुरूपिकाम् ॥ ११४
गौडो पेटो तथा माध्वो विज्ञेया विविधा सुरा।
यथैवैका तथा सर्जा न पातच्या विजैः सदा ॥ ११५

·संवत्तमंहिता।
२२५
सुरापस्तु सरां तप्तां पियेत्तत्पापमोधकः ।
गोमूवमग्निवर्ण व गोमयं वा सयाविधम् ॥ ११६
तवैव सूतमञ्च पोरं वापि तथाविधम् ।
वत्सरं या कणाननन् सर्वकामविवर्जितः ॥११७
चान्द्रायणानि या पीणि सुरापो तमाचरेत् ।
मुच्यते तेन पापेन प्रायथित्ते रुते सति ॥
एवं शदिः सरापस्य भवेदिति न संशयः ।
मधभाण्डोदकं पोला पूनः संस्कारमहति ।
स्तेय शवा सुवर्षस्य राजे शसत मानवः ।
तता मुषन्नमादाय स्तेनं इन्यात्ततो नृपः । ११८-२०
यदि जोवति सस्ते नस्ततः म्तयार प्रमुच्यते ।
भरण्ये चीरवामा था घरेट वधहणो यतम् । १२१
समानिने स्त्रियं वापि दीप्तां सात्वायता साम् ।
एवं शधिः फता से ये सववचनं यथा ॥ १२२
गुरुतल्पे शयाना प्तस्प सम्यादयोमये ।
घान्द्रायणानि वा वाचत्वारि योपि वा हिसः ।
ततो विमुच्यते पापात् प्राययिते ते सति । १२३
एभिः सम्पर्कमायाति यः कचिरा पापमोहितः ।
पपमागादधिक वापि पूर्योग्रामाचरेत् ॥ १२४
महापातकिर्मयोग प्रत्यादिभिर्नर।
तत्पापप्य विगुहार्य सण तस्य व्रतं घरेत् ॥ १२५
धषियन व खत्वा विभिः सोध्विति ।
कुर्यादानुरूपेण बीणि सदणि संयतः १२५

·२२६ संवत्तसंहिता। वैश्य हत्यान्त सम्माप्तः काथविर काममोहितः। साच्छातिमा कुर्चीत स नरो वैश्यघातकः ॥ १२७ कुर्याच्छुट्यधं प्राप्तस्तप्तकच्छ यथाविधि ॥ १२८ गोनस्यातः प्रवक्ष्यामि निष्कृति तत्त्वतः पुमान् । गोष. कुर्वीत संस्थानं गोठे गोरूपसंस्थिते ॥ १२८ तव क्षितिशायी स्यान्मासाई संयतेन्द्रियः । शतायावकपिण्यावापयोदधि सक्षनरः ॥ १३० एतानि नामतोऽनोयादद्दिजस्तु सापमोक्षकः । शुध्यते साईमासेन नखलोमविवर्जितः ॥ १३१ सामं विपक्षणशास्य गवामनुगमस्था। एतत् समाहितः कुर्याबरो विगतमत्सरः ॥ १३२ सावित्रोच्च नपेत्रित्य पवित्राणि चः शक्तितः । ततयोर्णवतः कुयादिप्राणां भोजनं परम् ॥ १२३ भुतावत्स च विप्रेषु गाश्च दद्यात् सदक्षिणाम् ॥ १३४ व्यापादितेपु वहुपु वन्धने रोधनेऽपि वा । द्विगुण गोव्रत तस्य प्रायश्चित्त पिशक्ष्ये । १३५ एका घेवहुभिः केचिद्देवायापादिता कचित् । पाटं पादन्तु इत्यायाचरेयुस्ते पृथका. पृथक ॥ १३॥ यन्त्रणे गोचिकित्साधै मूढगर्भविमोचने । यदि तव विपत्तिः स्यान स पापन लिप्यते ॥ १३७ निशायन्धनिरुपेषु सर्पव्याघहतेषु च । अग्निविनिपातेन प्रायश्चित्त न विद्यते। प्राययित्तस्य पादन्तु रोधेपु व्रतमाचरेत् । हो पादो धन्धने चैव पादोनं कुष्टने तथा ॥ १३८- ·२२७ संयतसहिता। पापाचेगुस्तथा गस्त्रादिभिनं। निपातने घरेत् सर्व प्राययित विशये। गजल तरगं हत्वा महिपोकपि तथा। एषु कुर्मीत सर्वेषु सप्तरावमभोजनम् । १४०-४१ ध्यान' मान तथा सिम सूकरमेव च । एतान् पवा द्विजः स प्राधणानाच भोजनम् । १४२ सओणमेव मातीमा मृगायों यनषारिताम् । विरायोपोषितस्तिष्ठलपन वे जातवेदसम् ॥ १४१ इंसे कार्क बलाकच पारावतमयापिया। 'सारसं पासमास हत्वा विदिवसं षिपेत् । १४४ चक्रवाक तथा भौच सारिकाशक तित्तिरिम् । म्यनम्रप्रावुलुकच कपोसफमथापि पा । १४५ टिभि जालपादध कोकिल कुमट तथा। एव पचिपु सम्पु दिनभेकमभोजनम् ॥ १४॥ मण्डूकेशव हत्वा च सर्पमानारमूपिकम् । विरावोपोपितस्तिष्ठेन कुर्याद माधणभोजनम् । १४० अनस्योन् माहाणो हत्या प्राणायामेन शयति । पस्थिमतो षधे विमा किविद्याविचक्षपः॥ १४८ चाण्डाली यो हिजो गच्छेत् कथधित् काममोहितः । विभिः साविशयत प्राजापात्यानपूर्वकः ॥ १४८ पुरुसोगमनं सत्ता कामतोऽकामतोऽपि वा। स चान्द्रायण तस्य पायनं परमं स्मृतम् ॥ १५. नटी गैलूपिकोचैव रजकी घेणुजोषिनीम् । गत्वा चान्द्रायण कुर्यात्तथा धर्मोपजीषिनोम् ॥ १५१

·२२८
संवत्तसंहिता।
क्षत्रियामथ वैश्यां वा गच्छेदयः काममोहितः ।
तस्य सान्तपनं स भवेत् पापापनोदकम् ॥ १५२
शूद्रोन्तु वानपो गत्वा मासं मासाईमेव वा।
गोमूत्रयावकाहारो मासाईन विशुध्यति ॥ १५५
विप्रस्तु ब्राह्मणों गत्वा प्राजापत्य समाचरेत् ।
क्षत्रियां क्षत्रियो गत्वा तदेव प्रतमाचरेत् ॥ १५४
नरो गोगमनं कृत्वा कुप्याच्चान्द्रायणं व्रतम् ॥ १५५
गुरोर्दुहितरं गत्वा स्वसारं पितरेव च ।
तस्या दुहितरश्चैव चरेचान्द्रायण व्रतम् ॥ १५६
मातुलानी सनाभिश्व मातुलस्यात्मनां सुपाम् ।
एता गत्वा स्त्रियो मोहात पराकण विशुध्यति ॥ १५७
पिघघ्यदारगमने घाटमायागमे तथा ।
गुरूतल्पव्रतं कुर्यात् तस्यान्या निष्कृतिनंच ॥ १५८
पिटदारान् समारूध माटवल नराधमः ।
भगिनी मातुनसतां स्वसारधान्यमाटजाम् ।
एतास्तिनः स्त्रियो गत्वा तप्तकसमाचरेत् ॥ १५८
मातरं योऽधिगच्छेच सुतां या पुरूपाधमः ।
भगिनीच निां गत्वा निष्कृति! विधीयते ॥ १६०
फुमारीगमने चैय व्रतमेतत् समादिशेत् ।
पशुवनाभिगमने प्राजापत्य विधोयते ॥ १६१
भायासपी कुमारीच लवू या श्यालिका तथा।
नियमस्यां व्रतस्थाश योऽभिगच्छेत् स्त्रियं दिनः ।
स कुयात् प्राक्षित क्षयं धेनुं दद्यात् पयस्विनीम् ॥ १६२

·संवत्तसंहिता।
२२८
रजस्खलाच यो गच्छेदभिणी पतितां तथा।
तस्य पापविशार्थमतिश्चछ विधीयते ॥ १६३
वेश्याच माधणो गत्वा कच्छ मेकं समाचरेत् ।
एव शहि समाख्याता संवर्तस्य वधो यथा ॥ १६४
ब्राह्मणो ब्राह्मणों गत्वा कच्छ चैकेन शभ्यति ॥ १६५
कचित बाधणीं गत्वा क्षत्रियो वैश्य एव च ।
गोमूत्रयावकाहारी मासेनकेन रायति ॥ १५६
बामणी शूदसम्यकें कथञ्चित, समुपागते ।
कच्छ चान्द्रायणं कुर्यात, पावन परमं स्मृतम् । १५७
चाण्डालं पुसञ्चय खपाक पतितं तथा।
एतान् श्रेष्ठस्त्रियो गत्वा कुचान्द्रायणवयम् ॥ १६८
अतःपरञ्च दुष्टानां निष्कृति योतुमईय ।
सन्यस्य दुर्मतिः करिदपत्याय स्त्रियं व्रजेत् ।
स कुर्यात् कच्छमयान्तः पण्मासं तदनन्तरम् ॥ १६८
विषाग्निश्यामशवलास्तेषामेवं विनिर्षिशेत् ।
स्त्रीणां तथालचरणे गाभिगमनेषु च ।
पतितेषु ततेषु प्रायश्चित्तविधिः स्मृतः । १७.
नृणां विप्रतिपत्ती च पावनः प्रेतराजाह ॥ १७१
गोभिविप्रहते चैव तथा चैवात्मघातिनि ।
नाप्रपातनं कार्य समिः योऽनुकादिभिः ॥ १७२
एषामन्यतमं प्रेत यो बत् तदहेतवे।
तथोदक क्रियां कला चरेच्चान्द्रायणव्रतम् ॥ १७३
तव केवलं स्पृष्ट्वा वस्त्र या केवलं यदि।
पूजे कच्छापहासे स्यादेकाहरूपण तथा ॥ १७४

·२३०
संवत्तसंहिता।
महापासकिनाश्चैव तथा चैषामघातिमाम् ।
उस पिण्डदामश्च याच तु यत् शतम् ।
मोपसिष्ठति तत् सर्व रामसेविप्रलुप्यते ॥ १७५
चाण्डालै स्तु हसा ये च मलदंष्ट्रिसरीसपैः ।
थाहमेषां न कर्तव्यं प्रशदण्डहताय ये । १०६
छत्वा मूव पुरोष वा मुलोच्छिष्टस्तथा हिनः ।
खादिस्पृष्टो जपेहेव्याः सहसंघानपूर्वकम् । १७७
चाण्डासं पतितं स्पृष्ट्वा शवमन्त्यजसेव च।
उदयां सूतिकां नारी सवासाः सानमाचरेत् ॥ १७८
भस्मश्यं संस्मृदयस्तु म्रान सेन विधीयते ।
फईमाचमनं प्रोता द्रव्याणां मोक्षण तथा ॥ १७८
पाण्डालायैस्तु संसष्ट उच्छिष्टच हिजोत्तमः ।
गोमूवयाषकाहारः पड़ रावण घिराध्यति ।। १८०
शमा पुप्पयतो मष्टा पुष्पवत्यान्यया तथा ।
पाण्यहान्युपयसेत् माता शुध्येदमताशनात् ॥ १८१
चाण्डालभाण्डसंस्पृष्ट पीत्वा कूपगतं जलम् ।
गोमूवयावादारस्विराने ण विशुध्यति ॥ १८३
अन्त्यजः खोकते तीर्थे तड़ागेयु नदीषु च ।
शुध्यते पञ्चगव्येन पोवा तोयमकामतः ॥ १८३
सुराघटाप्रपातोयं पौत्वाकाशनलं तथा ।
महोरावोषितो भूत्वा पञ्चगव्यं पिवेदिजः ॥ १८४
कूपे पिणुमूत्रसंस्पृष्टे प्राश्य चापो दिजातयः ।
निराकण विशुध्यम्ति कुम्भे सान्तपनं स्मृतम् ॥ १८५
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