Yajnavalkya smriti. With the commentary of Vijnanevara called the Mitaksara and notes from the gloss of Balambhatta. Translated by Rai Bahadur Srisa Chandra Vidyarnava

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ER, PANINI OFFICE,

BAHADUHGANJ, AI<LAHABAD.

YAJNAVHLKYA SMRITI

WITH THE COMMENTARY OF VLINANE^VARA

CALLED

THE MITAKSAR^V

AND NOTES FROM THE GLOSS OF BALAMBHATTA

BOOK I THE aCHaRA ADHYaYA

TRANSLATED BY

Late Rai Bahadur I^RISA CHANDRA VIDYARNAVA.

PUBLISHED BY

THE PaNINI OFFICE, BHUVANESWARI ASRAMA, BAHADURGANJ

V

Hllababad Printed by Apurva Krishna Bose, at the Indian Press,

1918.

103f93'^

lu

PREFACE.

Next to Manu'sr Institutes of Sacred Law, the Smriti of YAjfiavalkya is the most important. It contains lOlOslokas or stanzas ; and is divided into three Adh- y&yas or books, namely Achdra or ecclesiastical and moral code : Vyavahftra or the civil law and Pr&yaschitta (Penance) or the penal code. Each part or Adhya,ya contains the following number of stanzas : —

The Achdra ... ... ... ... ... 868 stanzas.

The Vyavahara ... .« ... ... 307 „

The Pr;iyas'chitta ... ... ... ... 835 „

The whole of Achdra is divided into 13 chapters thus :•— Chapter I Introduction ... ... ... 1—9 Stanzas,

„ II Brahmachari ... ... ... 10—50 „

„ III Marriage ... ... ... ... 51—89 „

„ IV Varna-J4ti ... ... ... 90—96 „

„ V Grihastha ... ... ... 97—128 „

„ VI SnStaka-Dharma ..- ... ... 129—166 „

„ VII Food ... ... ... ... 167—181 „

„ VTII Purification of things ... ... 182—197 „

„ IX Dana .« ... ... ... 198—216 „

„ X Sraddha ... ... ... ... 217—270 „

„ XI Worship of JGane^a ... ... ... 271—294 „

„ XII Graha-S'^nti ... ... ... 295—808 „

„ XIII Raja-Dharma ... ... ... 309—368 „

There are several well-known commentaries on Ydjiiavalkya*s Institutes : such as by Apar^lrka, Visvarfipa, Vijnaue^vara, Mitra Mis'ra and Sulapani. But the commentary of Vijiianesvara has superseded thei others and under the name of the Mitdksard it is accepted as authoritative by the Hindus of most of the provinces of India. The full name of the commentary of Vijnanesvara is Riju-mitaksara or the Easy and Concise. But the name Mitaksara has become so well-known that it is too late now to revert to the name given to it by the commentator himself. Even by Sanskrit authors the book is quoted, for the sake of brevity, as the Mitdksara.

The gloss of Balambhatta is a comparatively recent one. It is rather ency- clopedic in its scope. The book professes to have been composed by a learned lady, but Babu Govinda Dasa of Benares, the learned editor of the Editio Princeps of B§,lambhatti states that the real author of it was the husband of this lady. The author Vaidyanatha Paiyagunda lived in the eighteenth century, and as he lived in Benares, there is every reason to believe in the truth of this Benares tradition.

The whole of Yajnavalkya's Institutes was translated by Mr. Mandlik into English in 1880 A. D. leaving, of course, the commentary and the gloss. I am much indebted to that translation in my rendering of the verses of Yajnavalkya.

In translating the commentary of Vijnanesvara {i.e. the Mitdksard) I have tried to be as literal as was consistent with readable presentation of the original. In the gloss of Balambhatta however, the translation is mostly free : and in several cases it is even an abridgment of the gloss. Moreover I have not translated the whole of it, but only such extracts as I thought would be interesting to general

iv PREFACE.

readers. The gloss of Balambhatta is a storehouse of information, proceeding on the same lines as the Viramitrodaya. I have given also comparative extracts from the Grihya-Sfltras to show the nature of those treatises ; and to give concrete notions of these books to ordinary readers so that they might not remain as mere names. The translations of these books in Max MuUer's series, of the Sacred Books of the East have, of course, been of great help to me. I have given the exact translations of these as they appeared in that series, except in one case where the phrase •* the wife addicted to her husband," has been changed to "the wife devoted to her husband,"

The first chapter contain, the sources of the Hindu Law. Among the sources of the Hindu Law, Yajnavalkya enumerates the well-known fourteen vidyas or scien- ces (according to some eighteen), namely, the four Vedas— the Rik, the Yajus, the Saman and the Atharvan — the six VedS,ngas or Appendages to the Vedas— the Pho- netics, Liturgy, Grammar, the Lexicon, Astronomy and the Prosody — and Logic, the Exegetics, the Puranag and the Dharma-SSstras or the Institutes of the Sacred Law. All these fourteen subjects are not only sources of Vidyis or knowledge but of law also. Yajnavalkya then enumerates the various Institutes of the Sacred Law, such as Manu, Atri, &c. According to him the authoritative Smritis are 20 in num- ber as named by him ; but according to the commentators this number is raised to 36 or more by enumerating others not mentioned by Yajnavalkya. Considering the question of the sources of law, from a still different point of view, we arrive at a four-fold division, namely, 1. the Vedas, 2. the Smriti or Dharma-Ssistra, 3. the Custom (sadachara), 4. Voluntary.

According to this division, the custom holds a third place ; and the general rule of Hindu Law as to the relative authority of these four is that the Vedas or the Revelations are the supreme authority, next to them are the Smritis or the Insti- tutes of the Sacred Law, and third, the customary Law. The rule of interpretation in case of conflict among these is that the Revelation (the Vedas) would prevail over Tradition (the Smriti) and the Tradition over the Custom. There cannot be any valid Custom opposed to the Vedas or the Smritis.

The modern idea, that prevails in our Courts, is that the customary law is the highest, and the written law (the Vedas and the Smritis) of secondary importance. Whether Yajnavalkya or Vijnanesvara would have supported such a view I leave the readers to judge.

The Second Chapter is called the Brahmachari Prakarana. Y&jnavalkya men- tions the well-known ten sacraments of the Hindus, but gives no details of the ceremonies. His commentator Vijnanesvara also does not enter, in his Mit&ksara, into any detailed exposition of these. But Bdlambhatta supplies the omission. AU these ceremonies are described in copious detail in this gloss. They are certainly of great use to every pious Hindu. All good Hindus, who want te regulate their conduct properly, and wish to see that these ceremonies should be properly per- formed by their priests, should at least know the general outline of the rituals. The want of this knowledge of the rituals, by the Hindu laity has reacted on their priests also. The priests have become in many cases ignorant and the ceremo- nies, the proper performance of which would take hours, are finished purfunctorily within half that time. I have given an almost full description of one ceremony namely the Rasthi POj ft That would show what other ceremonies are like. This Rasthi Puja is one of the elementary ceremonies, yet oven this contains more than a score of Vedic Mantras. Even if our priests know how to recite these mantras, ton to one, they do not know their meaning. Unless the ya jamina (the sacrificers) know

'PREFACE.

something of those ceremonies, there is no hope that the priests Tvill be "better than what they arc now. At the sarrie time yajamTms must not expect to get a better class of priests xinless they raise the remuneration of these to respectable figures.

This second chapter (B^lambhatta) contains also the famous law of adoption by Bandhftyana. I have given the full Sanskrit text, its word meaning and translation as made by Dr. Biihlor. The word meaning, T hope, would be found useful to those legal practitioners whoso knowledge of Sanskrit is elementary.

As regards the two sacraments— the Pumsavana (the ceremony to secure the birth of a male child), and the Simantonnayana (the parting of the hai/of the pregnant wife— from which date all marital relation should cease), I have given copious ex- tracts from the Gpihya Siitras relating to these ceremonies as prevalent in ancient times.

The rules of Brahmanchdrin in ancient time aimed at making man of a student. Only those are fit to be members of a noble and highly organised community who learn in their school days the lessons of plain living, and discipline. The students in ancient times had to live in the houses of their gurus which were generally far away from the busy haunts of men : generally in forests, while learning all the scien- ces that ancient India could impart— and they were not few— they were scrupu- lously guarded from participation in all aative duties of life. They were, in the first place, unmarried and not like the majority of our High school and College students, wit.h babies at home. They were taught to respect their teachers and rulers, and the teachers and rulers in their turn loved and protected them. They respected the king and the king respected them. They had absolutely nothing to do with politics. The sons of kings and ruling chiefs were undoubtedly taught all the laws of political economy (Artha-Sastra) and statecraft (RSja-Niti) but even they were not allowed to mix in any political agitation of the time, if there were any such things in those days. Nor can it be imagined that a student of those Vedic schools, clad in his garment of antelope skin and bearing a water pot in hand was ever found hurling a deadly weapon against any human being. It was not the duty of the student to carry on the agitation for the redressing of the wrongs, real or imagin- ary, done to him or his country. If a Brahmacharin broke his vow and transgressed the rule of his asrama, he was looked down with contempt and not in any way encouraged in his wrong path. Such was the student and such the Guru. It is nothing short of a sad decadence of religion, in this land of religion, that the noble ideal of the Brahmacharya asrama should have entirely disappeared.

The third chapter on Marriage deserves careful study of Ethnologists, for no student of Evolution of Marriage can afford to neglect it. To make this chapter as complete as possible, I have added copious extracts from the gloss of Balambhatta.

The fourth chapter on Castes with Notes from Balambhatta will be found useful to those who are interested in the question of Castes in India. There are several works on this subject written by Sir George Campbell, Revd, Mr. Sherring of Benares, Revd. Dr. Wilson of Bombay, Mr. Thurston of Madras, Sir H. Risley, Dr. Jogendra Nath Bhattacharya of Bengal and a few others, but curiously enough, none of them seems to have consulted Yajnavalkya with its several commentators and the gloss of Balambhatta. Yet those authors would have greatly benefited by a perusal of this chapter of the present work.

It was not considered necessary to add notes from the gloss of Balambhatta to the 5th, 6th, 7th, 8th and 9th chapters.

The tenth chapter on Sraddha is an important one, not only to the antiquarian, but to practising lawyers in India. At present there is no treatise in English, ex-

vi PREFACE.

clusively devoted to this subject. Hence, I have added such notes as I considered necessary to elucidate the matter.

The eleventh and twelfth chapters are not of much importance to the practis- ing lawyer but will interest students of Indian religious cults.

The last chapter is difficult to understand without studying the Artha-s&stra. This has been now made possible by the publication of Kautilya Artha-sastra with its English translation ; Prof. Benoy Kumar Sarkar's Sukraniti and Positive Back ground of Hindu Sociology and Law's Hindu Polity.

The importance of the study of Hindu Law in all its different branches will be evident from what Sir Henry Sumner Maine says that India "may yet give us a new science not less valuable than the science of language and folk lore. I hesitate to call it comparative jurisprudence, because if it ever exists, its area will be so much wider than the field of law. For India not only con- tains (or to speak more accurately, did contain) an Aryan language older than any other descendant of the common mother tongue and a variety of names of natural objects less perfectly crystallised than elsewhere into fabulous personages, but it includes a whole world of Aryan institutions, Aryan customs, Aryan laws, Aryan ideas in a far earlier stage of growth and development than any which survive beyond its border."

What Maine hesitated to call comparative jurisprudence cannot be brought into existence unless the legal lore of ancient India is properly studied. The fact cannot be denied that the contents of the law books of the Hindus are not so well- known to Indian legal practitioners unacqainted with Sanskrit as they deserve to be. Lawyers in India chiefly confine their attention to the chapters on Inheritance, Adoption and Partition of Hindu Law. But it is difficult to understand the theory and practice of that Law without studying all the topics dealt with in the Achdra and Pr&yaschitta Adhy^yas of Yajnavalkya Smriti. Panini office has published English translation of two books of Yajnavalkya with the commentary of Vijnanes vara and thus made them accessible to English-educated people unacquainted with Sanskrit. A knowledge of Sanskrit Grammar and the six schools of Hindu Philosophy in general and of the P(irva Mim5,nsa in particular is necessary to understand the original Sanskrit text of Hindu Law. Panini office has tried to supply this want by the publication of the Astadhy&yi and the Siddhdnta Kaumudi as well as of the six schools of Philosophy in the Series of the Sacred Books of the Hindus.

In the preparation of this translation I was greatly assisted by the late Pandit Barayu Prasad Misra of Allahabad. He was well read in many branches of Sanskrit literature— but his forte was Hindu Law and Philosophy,

The Bengali and Hindi translations of this work have been also of some help to me.

It has not been thought advisable to insert Sanskrit text in the present publi- cation. There are several printed editions of the original Sanskrit text, but the best and the cheapest is the one published by the Nirnaya S&gara Press of Bombay, the price of which is two rupees only.

8. C. V.

CONTENTS.

BOOK FIRST— ACIIARA ADIIYAYA.

Page.

CHAPTER I.~Tntrodnction ... ... ... ... ... 1

Vijnane^vara's salutation ... ... ... ... ... „

Vijnanesvara's foreword ... ... ... ..• ... 2

Visvarupa's Commentary referred to ... ... ... ... „

The question of the sages ... ... ... ... ... 3

The six kinds of Dharma ... ... ».. ... ... •>

The territorial jurisdiction ... ... ' ... ..« ... 5

The fourteen sources of Dharma ... ... ... ... ,y

The eighteen PurS-nas ... ■. .- ..• ... ... 6

The two Bh^gavat Purdnas ... ... ... ... ... 8

The Upapur^nas

The authority of the Purdnas ... ... ... ... ... 9

The list of Smritis ... ... ... .„ ... ... „

The efficient cause of Dharma ... ... ... ... ... 10

The Jndpaka cause of Dharma ... ... ... ... ... 12

The Four-fold evidence of Dharma (verse 7) ... ... ... 13

The Conflict of Laws ... ... ... „. ... „

The self-realisation, the highest Dharma (verse 8) ... ... ... 15

The Legal assembly or Parisad ... ... ... .„ 16

CHAPTER II.— The Sacraments and Studentship ... ... ... 18

The Pour Castes (verse 10) ... ... .„ ... ... „

The Twice-born (verse 10) ... ... ... ... ... „

The Sacraments :—

(o) Garbhddhdna ... .« ... ... ..« 19

(b) Pumsavana ... ,« ... ... ... ... 20

(c) Simantonnayana ... ... ... ... ... „

(d) J^ta Karma ..« ... ... ... ... ... ,,

(e) Nama Karma ... ... ... ... ... ... „

(/) Niskraman ... ..« ... ... .., ... „

(g) Annapr^sana .., ... ... ... ... „

(h) Chudakarana ... ... ... ... ... „

Painless delivery ceremony ... ... ... ... ... 22

Rules for pregnant women ... ... ... ... ... „

Rules for their husbands ... ... ... ... ... 23

Birth rite ... ... ... ... ..^ ... ... ,»

Adoption ..« ... ... ... ... ... ... 24

Sasthi P(ij£i ... ... ... ... ... ... 28

Naming Ceremony ... ... ... ... ... ... 31

The Secret Name ... ... ... ... ... ... 37

The Nak sat ras and Names Table ... ... ... ... 38

The Niskraman ... ... ... ... ... ... 39

TJpavesana ... ... ... ... ... ... m

Annapr&sana ... ... .»« ••« ••• ... 40

vili CONTENTS.

Page.

Boring of the Ear ... ... ... ... ... ... 40

The birthday anniversary ... ... ••• .•• ..• »•

Chudakaraua or the tonsure ... ... ... ... ... 42

The JSikha ... ... ... ... «.• ... 43

Apastamba on Upanayana ... ... «.• ••• ... 44

The Grihya-Sfitras on Pumsavana Simantonnayana ... ... ... 46

The first learning of the Alphabet ... ... ... •.« 53

The utility of the Sacraments ... ... ... ... ... 54

The time of Upanayana ... ... ... ... ... 55

The duties of Gurus ... ... ... ... ... ... 56

The study of the Gayatri ... ... ... ... ... 57

The rules of Personal purification ... ... ... ... „

Achamana and its method ... ... ... ... ... 58

Auspicious stars for initiation ... ... ... ... ... 61

Sandhya ... ... ... ... ... ... ... 62

Marj ana mantras ... ... ... ... ... ... 63

Sfiryaarghya ... ... ... ... ... ... „

Arghya mantras ... ... ... ... ... ... „

Tilaka ... ... ... ... ... ... ... 64

Pranay^ma ... ... ... ... ... ... 65

The Japa of GSyatri ... ... ... ... ... ... 67

The Mantrfichaman ... ... .„ ... ... ... „

The Gayatri with its Vydhritis and Siras ... ... ... „

The various meanings of the Gayatri ... ... ... ... 68

The Homa ceremony mantras ... ... ... ... ... 69

Avivadana ... ... ... ... ... ... 71

The v^orship of the Guru ... ... ... ... ... 73

Methods of study ... ... ... ... ... ... ,^

The qualifications of the student ... ... ... ... 74

The dress of the student, the staff and the sacred thread ... ... „

The forms of begging ... ... ... ... ... 73

The method of eating ... ... ... ... ... 79

Things prohibited to a BrahmachS,ri ... ... ... ... 80

The definitions of the Guru, Achfirya, Upadhy&y'a, Ritvij ... ... 81

The period of studentship ... ... ... ... ... 8S

Vrdtya defined ... ... ... ,.. 1 ,„ ... 84

The Twice-born defined ... ... ... ... ... „

The Reward of Vedic study ... ... ... ... ... 85

The fruit of Paficha Mahftyajfia ... ... ... ... 87

CHAPTER III.— On Marriage ... ... ... ... ... 90

The final bath and the teacher's fee ... ... ... ... „

The selection of a bride and External marks ... ... ... 91

Internal marks ... ... ... ... ... ,„ 92

A widow not to bo married ... ... ... ... ... 93

6apinda »nd non-sapinda ... ... ... ... ... 94

The definition of Sapinda not too wide ... ... ... ... 98

The question of step mother and hor father's relations ... ... 98

Marriageable age of girls ... ... ... ... ... 101

CONTENTS.

IX

Pago.

Tho gotra and tho pravaraq ... ... ... ... ... i04

The S'apindahood in raarriago ... „. ... ... ... 109

Sapindahood of aniilonia births .„ ... ... ... no

Bhinna gotra Sapiiulas ... ,,. ... ... ... na

A rule of Eugenics ... ... ... ... ... ... 117

Inter-marriage allowed ... ,., ... ... ... 120

The rule about inter-marriage ... ... ... ... ,,. 121

The eight forms of marriage ... ... ... ,,. ,,. I23

The special forms in various kinds of mixed marriage* ... ,„ 128

Persons entitled to give away a girl in marriage ... ... ... 129

The penalty for broach of promise of marriage ... ,.. ... jgi

The penalty for concealing the faults of the bride, etc. ... ... I8.3

Ananyapfirva defined ... ... ... ... ... 134

The Niyoga ceremony ... ... ... ... ,., 134

The adulteress and her treatmenfc ... ... ... ... 133

Women always pure ... ... ... ... ... ... 137

A rule of purification ... ... ... ... ... 133

The duties of a wife ... ... ... ... ... ,,, j43

In praise of Sfistriya marriage ... ... ... ... .,. I49

The Season ... ... ... ... ... ... 151

Astrological Seasons and how to get a male child ... ... ... 152

Other times of conjugal intercourse ... ... ... ... 153

Vidhi defined ... ... ... ... ... ... 153

Niyama defined ... ... ... ... ... ... 15^

Purisankya defined ... ... ... ... ... ... 153

Women to be honored ... ... ... ... ... I63

The duties of Women ... ... ... .„ ... 154

The duties of a wife whose husband is away ... ... ... 164

General duties of all Women ... ... ... ... ... 165

Duties of a widow ... ... ... ... ... ... 166

The Sati or Self-immolation ... ... ... ... ... 1^7

Dharma, its definition ... „. ... ... ... 170

Bhftvana, its definition ... ... ... ... ... 170

The duties of a wife ... ... ... ... ... ... 175

The duties of a husband having many wives ... ... ... 177

The duties of a widower ... ... ... ... ... 173

Re-marriage of widows ... ... ... ... ... 132

CHAPTER IV.— On the distinctions of Castes (Varna) and classes (sub-castes) 184

Anuloma ... ... ... ... ... ... ... jgg

Pratiloma ... ... ... ... ... ... 192

Pratilomas and their livelihood ... ... ... ... igg

Miscellaneous mixed castes ... ... ... ,„ ... 200

A summary ... ... ... .., ... ... 213

Anulomas ... ... ... ... ... ,,. 213

Pratilomas ... ... ... ... ,„ ... 213

Other mixed castes ... ... ... ... ,„ ... 213

K^yasthas ... ... ... ... ... ... 214

The rise and fall in castes ... ... ... ... ... 218

11

CONTENTS.

Page.

CHAPTER V — On the duties of a householder ... ... ... 222

The beggar ... ... ... ... ... ... 228

Beef-offering to the honored guest .„ ... ... ... 229

Annual feast on beef ... ... ... .., .,. ^^

Should give feast but not hanker after other's feast ... ... 230

The honoring of guests while they depart ... ... ... 231

The Evening prayer ... .„ .„ .,. .., ,,

The Morning duties ... ... ... .., ... 282

The rule of road ... ... «. ,„ ... ... 233

The duties of Ksatriyas and Vaisyas ... ... ... ... 234

The livelihood of Ksatriyas and Vaiayaa ... ... ... ... 235

The livelihood of the Sudras ...

The universal duties of the Twioe-born ... ... ... ... 236

»> ^ » » of all men ... ... ... ... 237

The Srauta or Vedic rites— the Kdmya Karmas ... ... ... 238

The Nitya or obligatory Srauta Karmas ... .... .,. ... „

The niggardliness in feast-giving ... ... ... .,. 23ft

The religious house-holder takes no thought of to-morrow ... ... „

CHAPTER VI.— On the Vratas to be observed by a Snataka Brahmarta ... 242

He may take a gift from a King, &c ... ... ... .,. „

His other duties ... ... ... .„ ... ... 243

The rules of study commencing ,., ... ,^, ... 249

The time of vacation in study ... ... .^, .^. ... 250

The study holidays ... ... ... ... ... .., 251

The vows of Sn&taka... ... ... g.^iR

Persons whose food should not be eaten ... ... ... ... 2C0

CHAPTER VII.— Lawful and Unlawful food ... ... .,. .,. 284

Lawful food for the twice-born... ... ... .., ... 271

General law of food ... ... .„ ... .^. ... 272

CHAPTER VIII.~On the purification of things .., .,. .,. 27ft The purification of utensils

>i V >» Sacrificial Vessels ... ... ... ... 277

»» M »» Stained Vessels .... .„ ... ... 278

»» »> » Clothes ... ... .„ ... .^. 27ft

M »» »> I^an<i ••• ... ... ... .,. „

»» »> n Food smelt by the cow, &c ... ... ... 283

>» M »» Tin, lead, &c ... .,. ... ... 284

" »» »> Water, flesh, <&c ... ... ... ... 287

'» »' >' ^i^Gy &c ... ... .^. ... ... 288

CHAPTER IX.-On Gifts ... .... 9a2

The proper recipients of gifts ... ... .,.

i» •» Brfthmana recipient

Giving of cows, «5kc., to Brfthmanas ... ... .,. 293

An unfit person should not accept gifts ... ... .., ... 294

A special rule of gift ... ... ,^, ... ^^ 296

„ „ Cow gift ... .„ ... .,. .^, ^

The fruit of cow gift

'=' • •«• '•• ... ft

Th© frwit of the gift of the cow and her calf ... .„ ,., ^Oft

CONTENTS. xi

Pago.

Tho fruit of ordinary cow-gift ... ... ... ... ... 207

The equivalents of cow-gift ... ... »*, ... .v. o

Tho fruit of granting land ... .». .w. ... ... v

„ „ giving house, &c. ... ... ... ... ... 298

Tho gift of education is tho highest ... ... ... ... 29ft

Getting tho fruit of gift without giving ... ... ... ... 300

Some gifts must always be accepted ... ... ... ... ,,

"What must be accepted ... ... ... ..» ... 301

An exception ... ... ..« ••• ..^ ..« >,

CHAPTER X.— On Sraddhas ... ..» ... ... ... 302

The times of Sraddhas ... ... ... ... ... 803

Tho Brahmanas to be invited in the Sr^ddhas ... ... ... 305

The Br^hmanas to bo avoided ... ... ... ... ... 307

The Parvana Sr^ddha ... ... ... ... ... 810

The Visvedeva Sr^ddha ... ... ... ... ... 813

The Pitriya Sraddha ... ... ... ... ... 816

The giving of the Aksayya Water ... ... ... ... 826

Dismissal of Br^hmanas ... ... ... ... ... 828

The Vriddhi Sraddha ... ... ... ... ... 831

The Ekoddista fe'raddha ... ... ... ... ... 833

Sapifldl Karana ... ... .„ ... ,., .,. 385

„ „ of the mother ... ... ... ... .», 344

The deceased mother and the Pdrvana s'r^ddha ... ... ... 846

The Uda-Kumbha Srelddha ... ... ... ... ... 847

A doubt ... ... ... ... ... ... „. 348

The times of Ekoddista ... ... ... ... ... 350

The place of throwing the Pi nd as ... ... ... ... 858

The different kinds of food offered at SrSddha, and their different rewards

to the giver ... ... ... ... ... ... „

Specific fruit or offering Srftddha on a Specific asterism ... ... 363

CHAPTER XI.— On the worship of Ganapati ... ... ... 866

CHAPTER XII.— On the propitiation of the planets ... ... ... 381

The graha Yajna ... ... ... ... ... ... „

The names of the nine planets ... ... ... ... ... „

The color and ingredients of pujS, of planets ... ... ... 38i

The dhyftna of the planets ... ... ... ... „. 383

Method of Worship ... ... ... ... ... ... 884

The Vedic mantras for Samidha Homa, etc. ... ... ... 385

The Samidh fuel ... ... ... ... ... ... 887

The number of Samidhs ... ... ... ... ... „

The Daksina of each planet ... ... ... ... ... 388

The Worship of malefic planets... ... ... ... ... 389

Special rules for the Kings ... ... ... ... ... 390

CHAPTER Xlil.— The duties of a King ... ... ... ... 892

The mental equipment of a King ... ... ... ... 303

The external equipment of a Sovereign ... ... ... ... 396

The qualifications of a royal purohita ... ... ... ... 897

The qualifications of Ritvijs ... ... ... ... ... 898

xii CO'NTENTS.

Page.

The special fruit of gift to Brdhmanas ... ... ... ... S98

The method of acquiring wealth ... ... ... ... 399

The deed of gift ... ... ... ... ... — W

Materials and contents of the documents... ... ... ... 401

The residence of the King ... .« ... ... ... 403

The royal officials ... ... ... ... ... .•• 404

Gift of conquests of war .., ... ... ... ... 405

Heaven is the reward of dying in battle ... ... ... ... »

Giving quarters to those who surrender ... ... ... ... 407

Inspection of treasury and accounts ... ... ... ... t*

Rending the cash to treasury ... ... ... ... ... 408

The three kinds of spies ... ... ... ... •.. >»

Rest and review of the army ... ... ... ... ... 409

Evening prayer, hearing report of the spies, &c ... ... ... „

Going to bed and rising therefrom with morning duties ... ... 410

The rule for illness ... ... ... .«• ... ••• »

The morning duties of the King ... ... ... ... „

The treatment of various kinds of people ... ... ... 411

The fruit of good Government ... ... ... ... ... 412

Protection from cheats, etc, ... ••• ... ... ... ^

The fruit of not protecting subjects ... ... ... ... 418

The King to keep himself informed of the doings of his officials ... 414

The fruit of illegal taxation ... ... ... ... ... „

Conquering and the treatment of conquered subjects ... ... 415

Preserving the manners and customs of the conquered ... ... „

Concealing the trade secrets ... ... ... ... ... „

The neighbouring sovereigns ... ... ... ... ... 416

The four modes of obtaining success ... ... ... ... 419

The six gunas or six military measures ... ... ... ... 420

The time of marching ... ... ... ••. ... 421

Destiny and effort ... ... ... ... ... ... »»

Alliance better than War ... ... ... ... ... 428

The Sapt an ga of Kingdom ... ... ... ... ... 424

The rod and the evil-doers ... ... .*. ... ... ,>

The fit and unfit wielders of the rod ... ... ... ... 425

The fruits of proper and improper punishments ... ... ... „

Evils of unrighteous punishments ... ... ... .?. »

Law is no respecter of persons ... ... ... ... 428

The fruit of punishing the punishable ... ... ... ... 427

The King to try cases ... ... ... ••• ••• 428

The disciplinary power of the King ... ... •.• ■.• »

The two kinds of punishments— Corporal and pecuniary ... ... 429

The table of weights and measurements ... ... ••. ... «»

Silver weights and coins ... ... ... ••• ••• 482

Copper coins ... •■• ■•• ••• ••■ ••• »»

The Scale of punishment ... ... ... •■ •" 487

Various kinds of punishment ... ... "• ••• ••• 488

The regulation of punishment ... •• ... ••• ••• 489

Thk end.

INTRODUCTION.*

Tho sacred litoratnro of tho Hindus is known as (i) 8ruti and (ii) Smrlfci. fe'rufcl lifcorally moans what is lioard. Tlio Vcdas, Aranyakas and Upani.sads are included in tliis class. Smfiti moans tliat which is rcraoinbored, honco traditions. Tho lawbooks, Purdnas, Itihdsas, etc., belong to this category. Smritis, therefore, are not like tho Vcdas, considered to be eternal and unchangeable. Every Yuga or cycle had its own Smpiti,

It is not necessary to enter into the question as to the origin of Smfitis. Those who take interest in the subject are recommended to peruse the works noted below.t SufiQce it to say that tho Smritis were brought into existence as circumstances called for them. Thus there can be no doubt that the Devala Smriti as printed in the collection of 27 Smpitis published by the Ananddsram of Piina was composed when Sindh was invaded by the Arabs in the 8th century A. D. The opening verses of that Smfiti, bring out this fact very clearly.

Devala was a port on the Indus in Sindh regarding the invasion of which by the Arabs, Mr. Stanley Lane— Poole writes :—

" The story of Mohammad Kasim's adventures is one of the romances of history. He was but seventeen, and he was venturing into a land scarcely touched as yet by

* My father, the late Rai Bahadur Srisa Chandra Vidydrnava, intended to write an elaborate introduction to his translation of the Achara Adhyaya of Ydjuavalkya Smriti with the Commentary Mitdksard and notes from the Gloss of Bdlambhatta. "With this object in view, he jotted down notes in one of his note-books. Unfortunately, good many of these notes are in short-hand in which he was an adept. It is almost impossible to decipher these notes.

However from some pf the notes and from his conversations with me, I have prepared this paper which, I hope, will be useful to those interested in the study of Hindu Law. It is not for me to say what Sanskrit scholarship has lost by his un- timely death. How critically and carefully he studied Hindu Law is evident from his judgment in the well-known Benares Caste-Case. Well- versed in Arabic, Greek and Latin, he had, in contemplation, to write on the influence of Muhamadanism and Roman Law on Hindu Jurisprudence. Runendra Nath Basu, B.A.y LL.B.j Fofti/, High C our tf' Allahabad.

t 1. Introduction to the Laws of Manu translated into English, by G. Bdhler (8. B. E., Vol. XXV.)

2. Mdndalik's Hindu Law.

3. Jolly's Tagore Law Lectures for 1883.

4. Sir Rdmakrisna Qopal Bhaudarkar's paper " A peep into the Early History of India" (J. B. B. R A. S., Vol. XX., pp. 356 et seq.)

5. The Pardsariya Dharma fedstra, by the late Mr. Shamrao Vithal (in J. B. B. R. A. 8., Vol. XXII., pp. 324 et seq.)

6. Govinda Dasa's Introduction to his Edition of Bdlambhatti (Chowkhamba Sanskrit Series, Benares.)

7. The article on Smriti in the XXII Volume of the Visvakosa (in Bengalee.)

xiv INTRODUCTION.

Saracen spears, a land inhabited by warlike races, possessed of an ancient and deeply rooted civilization, there to found a government which, however successful, would be the loneliest in the whole vast Mohammedan Empire, a province cut off by sea, by mountains, by desert, from all peoples of kindred race and faith. Youth and high spirit, however, forbade alike fear and foreboding. The young general had at least six thousand picked horsemen to his back, chosen from the caliph's veterans, with an equal number of camelry, and was supplied with a baggage-train of three thousand Bactrian camels. Marching chrough Mekran, along the Persian coast, he was joined by the provincial governor with more troops ; and five stone- slings for siege-work were sent by sea to meet him at Daibul, the great mediaeval port of the Indus valley, the forerunner of Karachi.

" There in the spring of 712 Mohammad Kasim set up his catapults and dug his trench. A description of this siege has come down to us from an early historian (al-Baladhuri, writing about 840), from which it appears that the Arab spearmen were drawn up along the trench, each separate company under its own banner, and that five hundred men were stationed to work the heavy catapult named * the Bride.' A great red flag flaunted on the top of a tall temple, and the order came from Hajjaj, with whom the general was in constant communication, to * fix the stone-sling and shorten its foot and aim at the flagstaff.* So the gunners lowered the trajectory and brought down the pole with a shrewd shot. The fall of the sacred flag dismayed the garrison ; a sortie was repulsed with loss ; the Muslims brought ladders and scaled the walls, and the place was carried by assault. Tho governor fled, the Brahmans were butchered, and after three days of carnage a Mohammedan quarter was laid out, a mosque built, and a garrison of four thousand men detached to hold the city." Mediaeval India under Mohammedan rule, by Stanley Lane— Poole (story of the Nations series).

Some of the inhabitants of Sindh either voluntarily embraced the religion of the invaders or were forcibly converted to it. It was necessary to bring back the lost men to the fold of Hinduism, The Devala Smriti shows not only the tolerant nature but statesmanlike grasp of its author.

"With the exception of Manu, Ydjnavalkya and a few others, the Smpitis, as a rule, do not treat of Vyavahdra or what may be called Legal Procedure or Positive Law. This formed the subject matter of Arthasdstra, which treated of Statecraft, International, Municipal and Positive Laws. Sovereigns administered Civil and Criminal Laws according to ArthasSstra.

It is a remarkable fact that the Smritis nowhere mention the existence of prisons or punishment by incarceration. It may be that in Hindu India as there was no Poor Law, so there were no jails which not only degrade their inmates but also manufacture criminals. But in the ArthasAstra of Kautilya, there is distinct mention of prisons and of their superintendents.

It is probable that in course of time, Arthasdstra was ignored, and Smpitis came into more prominence than over. According to Hindu law-givers, if there is any conflict between Sruti and Smpiti, tho former is to prevail. On this analogy, the later Smpiti writers declared that the statements of Smpitis wore to bo preferred to those of Artha«*ftstra. But on this point the latter says

"But whenever sacred law (Sftstra) is in conflict with rational law (Dharraa- nyAya=King'fl law), then reason shall be hold authoritative ; for there the original text (on which tho sacred law has been based) is not available." (P. 102, Kautilya'ii Artha^Astra, English Translation.)

INTRODUCTION. xv

Buhler has also pointed out how Karaandiki in his Niti-sftra has rejected the opinion of Mflnava. Ho writes (pp. xxxvi, xxxvii and xxxviii of Introduction of the Laws of Manu, 8. B. E., vol. XXV) :—

" More important than the passages from the last work is the evidence which the Kdmandakiya Nitisftra furnishes, where twice opinions of the M^navdh and once an opinion of Manu are quoted, but rejected in favor of the views of the author's teacher, ChTinakya Kautilya. * * * Nor is it UHual to contrast, as Kilmandaki does, the rule tauglit by Manu with those of other teachers and afterwards to reject them. If a Hindu writer on law finds it necessary to set aside an opinion of Manu, he either passes by it in silence or he interprets the passage where it occurs in accordance with the principles of some other Smritis with which he himself agrees."

It appears that originally Smritis were codes of Ecclesiastical Law, but on the revival of Hinduism, the Br^hmanas were not slow in incorporating Positive Law in Smritis, ignoring altogether the existence and importance of the Arthaadstra. It is the misfortune of India that in the early days of the British Rule, Arthasdstra was not discovered, for this would have prevented the codifica- tion of Personal Law of the Hindus on the present lines.

Arthasastra is also one of the sources of Hindu Law. Yajnavalkya I, 3. mentions 14 sources of Law. Nyaya is one of them. Of course, the commentator, Vijndnesvara has defined it as *'tarka vidya" or Logic. But perhaps it would be more reasonable to take " Nydya " in that verse as " Dharma Nydya "=King's Law or Arthas'astra.

There can be little doubt that Yajnavalkya was posterior to Kautilya, author of the Arthas'astra. The latter disapproves of compounds of more than three words!. For, he says 2—

" Combination of words consisting of not more than three words and not less than one word shall be so formed as to harmonise with the meaning of immediately following words."

(P. 82 of the translation of Kautilya's Arthasastra, by R, Sh^masastry).

But in Yajuavalkya Smriti and later Sanskrit, compound words greatly prevail. Thus it is evident that Yajnavalkya was aware of Kautilya's Arthasastra, and so it is not improbable that he used the word " Nyaya " in the same sense as the author of the Arthasastra.

Although the study of the Arthasastra was greatly neglected, yet it is a happy sign of the times, that it is now engaging the attention of some of the most distin- guished graduates of our tPniversities. The publication of the Sanskrit text as well as the English translation of Kautilya's Arthasastra by Mr. Sdmasastry of Mysore, Professor Benoy Kumar Sarkar's translation of Sukra Niti and his Positive Back- ground of Hindu Sociology, as well as the writings of Maharaj Kumar Narendra Nath Law, M.A., B.L., P.R.S. show the zeal with which this branch of Sanskrit liter- ature is being studied in this country.

The influence of Arthasdstra on Smritis should form the subject of research by some competent Hindu lawyers.

The number 18 is a mysterious number with the Hindus. Like 18 authori- tative Pur^nas, the number of authoritative Smritis is also said to be 18. But as the Purinas, including Upapuranas, number more than 18, so do the Smpitis also. Many of the Smritis have been lost or found in fragments or some of their texts in commentaries or digests only.

It is not improbable, that some of the Smritis were lost during the Buddhist supremacy i» this country. But, then, oa the other haadi some Smritis; were

xvi ' INTRODUCTION.

composed during the Buddhist period of Indian History. This is evident from MAdhava's Introduction to his commentary on Paras'ara Smpiti, For he writes :—

«r^i?«5^if^im?FqT#*RTr]^ I *qif %> n5?^Tr^^3n]C' 0. ^o II. 2. 6., 2.)

(Parfisara-M^dhava, B. 8.S. Vol. I, part 1. pp. 7-10).

From the above it is evident that Buddhistic and also Jaina Smfitis were prevalent in Southern India in the time of MSdhava— the commentator on Parftsara,

But where are those Smritis now ?

In the 43rd Chapter of the Uttara Khanda of Padma Purftua occur the following verses : —

mfk^x Kt^m^ ciwei: ^^^,^^ n qiRnss f^ fitter sqr?^ qrwRi^ cWT i

^T^!^ ^\^^^ «|R^^T 5%^T: ^m: H

^qm^ mm^^^F^ ?n§2T ^?^^ ^ I !PT?Ti'j|^ hnm^ v^^j: ^nMj J?^** h

^1?54 "B^^R^ ^fk ciwm f%f^5r^: II

^qm 5f?«Pl§^ '^'?TH[ f^'g^^: II

Thus Smritis were classified in three classes, viz : — (1) Satvik, (2) Rftjasik and (8) Tdmasik. It is not improbable that the Tfimasik ^m/'itis referred to the Buddhistic ones.

The influence of Buddhism on Hindu Srafitis will be evident from the word vinaya used in them. As has been shown by the translator, it does not mean " modest," but " discipline," the sense in which it is used in Buddhist literature.

The age of Ydjnavalkya.

In his Indian wisdom, the late Sir Monier Williams wrote.

" The most important Law-book next to Manu is the Dharmasastra of Ydjnaval- kya, which, with its most celebrated commentary, the Mitaksarft by Vijiianesvara, is at present the principal authority of the school of Benares and Middle India. Ift sooras originally to have emanated from a school of the White Yajur-veda in MithilA* or North Bchar, just as wo have seen (p. 218) that the Code of the Manavas did from a school of the Black Yajur-veda in tho neighbourhood of Delhi.

" Y&jnavklkya's work is much more concise than that of Manu, being all com- prised in three books instead of twelve, which circumstance leads to the inference that it has suffered oven more curtailment at the hands of successive revisers of

* According to Dr. ROor, it is still the loading authority of the MithilA school, but Colobrooko names other works as constituting the chief texts of this school,

WTnomJCTION. xvli

the original text than the Code of the M&navas. Like that Code, it seems to have been preceded by a Vriddha and a Vpihad Ydj fiavalkya. The whole work, as wo now possess it, is written in the ordinary Bloka metre. ♦ ♦ • • *

"As to the dateof Yftjfiavalkya's Law-book, it has been conjecturally placed in kho middle of the first century of our era. The period of its first compilation cannot, of course, be fixed with certainty, but internal evidence clearly indicates that the present redaction is much more recent than that of Manu's Law-book.

" The following points have been noted by me :

1. Although Y&jravalkya's Code must have represented the customs and practices prevalent in a district (Mithil^) situated in a different and more easterly part of India, yet nearly every precept in the first book, and a great many in the second and third, have their parallels in similar precepts occurring throughout the Code of the Mdnavas.

2. Although generally founded on Manu, it represents a later stage of Hindu development. Its arrangement is much more systematic. It presents fewer repeti- tions and inconsistencies, and less confusion of religion, morality, and philosophy, with civil and criminal law.

3. In Book I, 3 the sources of law are expanded beyond those stated by Manu ; although afterwards in I. 7 Manu's fourfold Dharma-mfllam (see p. 216) is adopted, thus :

* The Vedas, with the Puranas, the Nyaya, the Mimamsa, the codes of law {dUarma-idstra\ and the (six) Veddngas are the fourteen repositories (sthdndni) of the sciences {vidydndm) and of law {dharmasya, I. 3).

• The Veda (sruti), traditional law (smriti), the practices of good men (sad- dclidra)t and one's own inclination, are called the root of law' (I. 7).

4. Those of its precepts which introduce new matter evince a more advanced Brahmanism and a stricter caste-organization ; thus, for example, it is directed in I. 57 that a BrShmana must not have a Sfidra as a fourth wife, but only wives of the three higher classes, whereas in Manu (see p. 250) such a wife is permitted.*

5. In I. 271, 272, there is an allusion to the shaven heads (miinda) and yellow garments {kashdya-vdsas) of the Buddhists, which marks a period subsequent to the establishment and previous to the expulsion of Buddhism. It must be admitted, however, that there is no mention of the Buddhists by name.

6. In II. 185 the king is recommended to found and endow monasteries and to place in them Br^hmanas, learned in the Vedas.

7. In 11. 241 mention is made of Ndnakay * coined money,' both true and coun- terfeit {akii^a and Mtaha), whereas, although Manu speaks of weights of gold and silver, such as Suvarnas, Palas, Niskas, Dharanas, and Puranas (VIII. 135-137), it is very doubtful whether any stamped coin was current in his day.

8. Written accusations and defences (leTihya) are required to be made (II. 6, 7), and written documents {likhitam) are allowed as evidence (II. 22) ; and in I. 318 grants of land and copper-plates, properly sealed, are mentioned.

9. The worship of Ganesa, as the remover of obstacles, is expressly alluded to in I. 270, and Graha-yaina or * offerings to the planets' are directed to be made in I. 294.

10. In III. 110 the author of the Code (Y^jnavalkya) speaks of an Aranyaka or Upanisad (of the White Yajur-veda), which he had himself received from the Sun,

* Later Codes limit Br^hmanas to wives of their own classes only.

xviii Ih'TWDUGTION.

and of a Yoga-sastra, ' Yoga system of philosophy,' which he had himself delivered

(to Patafijali).*

" Some of these points seem decisive as to the lapse of a considerable period between Manu and Yajnavalkya, and lead us to agree with those who hesitate to refer the latter Code, in its present form, to a later epoch than the first century of our era-t On the other hand, some of the facts stated incline us to attribute a greater antiquity to portions of the work than that usually assigned to it."

No Sanskrit scholar looks upon Yajnavalkya of the Vedic period as the author of the Smriti known by his name, Yajnavalkya Smriti, as it is, cannot be older than the seventh century of the Christian era. Sir Rdrnkrisna Gopal BhandSr- kar's opinion has been quoted at the end of the XI Chapter on the worship of Ganapati. (See P. 380.)

Yajnavalkya Smriti has not been critically studied, and therefore, great nnoertainty existed as to its age. It is more a compilation than an original work. It should be remembered that it is not an authoritative Smriti for any Yuga. Manu was for Satya, Gautama for Treta, Sankha for Dwapara and Parasara for Kaliyuga. But Yajnavalkya is not mentioned for any age. How is the fact, then, of its being more popular than any other Smriti (with the exception of Manu) to be accounted for ? This is to be explained from the systematic manner in which it has arranged in books and chapters all the subjects with which Smritis deal. It is popu- lar just as a text book compiled by some competent teacher is popular rather than a series of monographs prepared by specialists. No other Smpiti is so comprehensive as is Yajnavalkya. Some of the verses have been reproduced from Manu. This has been shown by Biihler in his translation of Laws of Manu, published in S. B. E. Vol. XXV. Then againjolly has shown (in S. B. B. Vols. VII and XXXIII), that it is greatly indebted to Visnu and NSrada Smritis for some of its verses.

But its indebtedness to the Purdnas has been ignored by Sanskfit Scholars. It has not been pointed out by any one yet (with the exception of Weber to be referred to presently), that Yajnavalkya has borrowed from some of the PurSnas. The translator has shown the chapters and some of the verses borrowed in this Smriti from the Matsya, Visnu and Markandeya Puranas, It is not improbable that it has borrowed from other Purdnas as well.

The second book on Vyavahara is also met with in the Agni Purana. Weber, in his History of Indian Literature p. 281, writes : —

" Its second book reappears literally in the Agni Purana ; whether adopted into the latter, or borrowed from it, cannot as yet be determined."

It is probable that the book on Vyavahara has been borrowed from the Agni Pur&na. The compiler of Yajnavalkya Smriti has not considered it necessary to borrow all the verses on Vyavahara, thus omitting many which did not suit his purpose. This will bo evident from a comparison of the Vyavahara Adhyaya with the above-named Purina.

The Garuda Pur&na contains the two books on AchAra and Prayaschitta of

I

* See p. 102 of this volume. Pataiijali, who flourished, according to Lassen, about 200 B.C., is not, however, mentioned in the text.

t Some of Yajuavalkya's versos arc found in the Paiicha-tantra, the date of the oldest portions of which is usually referred to the fifth century of our era. In almost all Sanskrit works the introduction of apposite versos from older sources, for the illustration of the original text, is common. "

INTRODUCTION, iix

Yajnavalkya Smriti. It is diniculfc to dctcrmino tho plagiarist. It seems, however, probable that tho Garuda Purdna has borrowed from tho Smj-iti.

The inflaenco of Purftnas on Smfitis should form tho subject of research by some Sanskrit scholar. Purflnas arc one of tho sources of Hindu Law and how much Smpitis are indebted to them has not been as yet ascertained. Unfortunately, Purftnas have not been critically studied by modern Sanskrit scholars and hence their influence on Smfitis remains unknown.

The age of Vijndnesvara.

According to Dr. G. Biihler, Vijuaneavara flourished in the Uth Century A. D.*

It is because that the commentary of Vijuanesvara on Yajnavalkya Smriti has not been carefully and critically studied that this uncertainty exists as to tho age of that commentate)'. Some have gone so far as to assert that Madhava in his commentary on Paras ara Smriti followed Vijnanesvara. Just the reverse of this is the fact. Vijilanesvara has quoted Madhava. t This shows that he was posterior to that great minister of the Vi jayanagara Empire. And so ho could not have lived earlier than the I4th century.

As to tho nationality of Vijuanesvara there is great uncertainty. It is, how- ever, not improbable that he was a Bengali. He calls himself son of Padmanlbha Bhattopadhyaya. The surname "upadhyaya" in compound with another word is peculiarly Bengali. Thus, Vandhya-upadhyaya, Ganga-upSdhyaya, Mukhya- up5,dhyaya, and Chatta-upadhyaya. Padmandbha is also a very common Bengali name. So Vijilanesvara seems to be a Bengali.

Although, the Mitdksara is the law of the Hindus of a large portion of India, yet, so far, the whole of it has not been translated into English, or, even the original Sanskrit text carefully and critically edited,

CONCLUSION.

For the proper understanding of Hindu Law, researches on the following lines should be conducted : —

1. The influence of the Vedas, Puranas and Arthasastra on Smritis.

2. The influence of Buddhism, Jainism, Muhammadanism and also of Portuguese Christians on Hindu Law. It will be also an interesting study to trace the influence of Roman Law on Hindu Law through the medium of the Arabs and other Muham- madan nations.

3. Reconstruction of fragmentary Smritis scattered in commentaries and digests.

* See his Note on the age of the author of the Mitaksard, read at a meeting of the Bombay Branch of the Royal Asiatic Society, held on 8fch October, 1868, and publishes in its Journal.

t See the footnote at p^ge 281 of the present work.

BIBLIOGRAPHY.

In the preparation of tlie translation of the Achara adhyaya, some of the most important works consulted, are noted below : —

A8tadhyS,yi of Panini, translated by Sris Chandra Vasu,

Bombay Sanskrit Series :—

Parasara Smriti, edited by Islampurkar. Vasista Dharma feastra, Edited by Dr. Fiihrer,

Colebrooke's Digest of Hindu Law 3rd Edition, Madras 1864.

Gautama, Edited by Stenzler.

Grihya Siitras— original texts published in the Bibliotheca Indica and Mysore Sanskrit Series and Transflations in the S. B E.

Kautilya's Arthaaastra, original Text and English translation by Samasastry of Mysore.

MArkandeya Puranam (Sanskrit text of Jivananda, and English translation by Mr. Pargiter).

Matsya Puranam (Sanskrit text of Anandasram edition and English translation in the S. B. H.)

Nyaya Laukikanjali, by Col. Jacob.

Piirva Mimamsa, in Saddarsana Chintanika, Edited by M. M. Kimte.

Sanskrit— English Dictionary by Monier— Williams— 1899.

Sacred Books of the East, Edited by Rt. Hon'ble Professor Max Miiller.

Sacred Books of the Hindus, Edited by Major B. D. Basu, I.M.S. (Retd.).

Siddhanta Kaumudi, original text and translation into English by S, C. V. and V. D. V.

Smritis— original text of 27 Smritis published by the Anand&sram of Pflnd and English translation by Manmatha Nath Dutt.

Vedic Concordance by Bloomfield published in Harvard Oriental Series.

Visnu Pur&nam— Sanskrit text Edited by JivSnanda and English translation by Prof. H. H. Wilson and Edited by P. P. Hall.

West and Biihler's Digest of Hindu Law, 3rd Edition.

Yajnavalkya Smfiti, translated into English by Roer and Montrion, Calcutta, 1861 and by Rao Saheb V. N. M^ndalik, Bombay, 1880.

&c, &c. &c. &c. &c.

Abbreviations used,

A. V.=Atharva Veda.

B. S. S.=iBombay Sanskrit Series,

J. B. B. R. A. S.= Journal of the Bombay Branch, Royal Asiatic Society. M. W.=Monier William's Sanskrit and English Dictionary, 8rd Edition, 1899. R. V.=Rig-Teda.

S. B. E. = Sacred Books of the East, Edited by Right, Hon'ble Prof. M. Miiller. 8. B. H.=Sacrod Books of the Hindus, Edited by Major B. D. Basu, I.M.S. (Retd.)

Tr.=Translator.

Vi. 8m.=Vi5nu Smfiti, Edited and translated by Jolly,

YAJNAVALKYA SMRITI WITH THE COMMENTARY

THE MITAKSARA.

Book First— ACHARA ADHYAYA. Chapter First — Introduction.

Vijfianekoard's Salutation.

He, in whom there exist under complete subjugation, the Dharma and non-Dharma, with their three-fold results, as well as the five kinds of pains, which overpower all living beings and who is untouched by qll these, is the Lord. I praise that Visnu who is designated by the syllable Om.

balambhatta's salutation.

Laksmi, the mother of children, bows down to the Beloved-of-Laksmi (Visnu) and to Sri Laksrai. Her father was Mahadeva by name, learned in the Vedas up to JatS Patha, well versed in the meaning of Srutis and Smritis : a Diksita Brahman and honored by kings. Her mother was Umd virtuous as C m§., (the wife of Siva). Mahadeva was son of Krisna, son of Ganesa, of Mudgala clan and Kherada country. She, the wife of Vaidyanatha Payaguada, devoted to her husband, composes this Mitaksara Vivriti for the instruction of all.

balambhatta's gloss.

Of the four aims of life— religious merit (dharma), wealth (artha), pleasure (kama) and Release (Moksa)— the moksa is the Summum Bonum, the highest aim, the Parama-Purus^rtha, and it is universally so acknowledged by all Revelations (Sruti), Traditions (Smriti), Legends (Puranas), &c. For the attainment of this. Yoga is the specific means. Having resolved this in mind, Vijnanesvara undertakes to comment upon that Dharma-Sastra in which Yoga teachings predominate and which is composed by the Yogis vara Yajnavalkya who is constantly immersed in Yoga. The four aims like dharma, &c., are under the control of the Lord, and without His grace they cannot be acquired or understood, hence Vijnanesvara reve- rently bows to the Lord, before composing his commentary. The salutation is couched in words which show the intimate acquaintance of the commentator with

YAJNAVALKYA SMRITI.

Yoga. [Thus he describes the Lord in the almost identical terms of the Yoga Satra I 24:—" A being free from Klesa and Karma-vipaka, &o." The word Kela'a is a technical term of Yoga and is defined in Sutra II. 8. The word bhoga is similarly a technical term of Yoga defined in II. 13.] This salutation shows that Vijnanesvara is himself a Yogin and therefore competent to comment on the Dharma-Sdstra of Yogi Yajnavalkya.

The good and evil acts — dharma and adharma— lawful and unlawful deeds-^ constitute the seed or Karmdsaya, from which grow the three-fold results, namely, jati (high or low birth as a Brahmana, &c.) Ayu or life period (long or short), and bhoga (suffering). The five pains are Nescience, Egoism, Love, Hatred, and Death- Terror. The Nescience is false belief, taking the impure for pure, the non-eternal for eternal, the sorrowful for bliss, and the non-Self for the Self. (See Yoga aphorisms II. 3 to 13.). AsmitS, or Egoism consists in thinking that there is no soul other than the bodies, &c. The word dyatante means exist under complete control. Though these are under the control sometimes of the Jivas also, yet they are not fall master of them and are influenced by them : the Lord is not influenced by these nor conditioned by them. The reason of His not being touched by these is because He is the Lord, the Is'a : the controller of all, whose will is Omnipotent. His name is Om (Yoga Sutra, I. 27). So also Yogi Yajnavalkya says :— The God whose form is invisible, who is comprehended only through love, who is pure Intelligence, is designated by Om. He becomes gracious when called by that uame of Qm,

Vijfidnesvara^s Fore-word.

That Institute of the Sacred Laws which was ordained briefly by tlie sage Yajnyavalkya and which was expounded by Vi^varupa in a profuse and profound commentary, is now being explained in an easy and concise (Mitaksara) style, for the comprehension of children (of men of small understanding.)

balambhatta's gloss,

*' The Dharma-Sastra " or the Institute of the Sacred Laws means the YSj naval-, kya Samhita, from which may be acquired the knowledge relating to Dharma, The word • rijubhih ' 'easy' means clear and distinct. The word " Mitaksayaih " is a Bahuvrihi compound : the words (aksara) of which are measured (mita)— measured- syllabled. The word 'vivichyate' ('is being explained') means making clear by showing the harmony of this Smriti with the other Smritis, or aa supplying some hiatus in other Smritis, or where there is a conflict, to declare that there is an option. The word ' muhu * • profuse ' means again and again ; the word * vikata,' * profound ' means very deep : the word ' ukti * (commentary or saying) moans explanation. This shows that the Mitfiksara is an abridgment of VisvarQpa's larger work : and it is meant for those who are not competent to understand the bigger work and are called baia or children or men of small understanding. Those whoso ago is of eight years or so and have been just initiated, are called l^ere b^la. They should learn their duties from it,

mttAksarA.

Some pupil of Yajnavalkya, having abridged the Institutes of the Sacred Laws composed by Yajnavalkya, recites it in the forn^ o|

CHAPTER I-INTRODUCTION, v. I.

question and answer, as the Institutes of Manu were recited by

Bbj-igu* ; and its first verse is this : —

BALAMBHATTAS GLOaS.

The Yfijnavalkya Samhitfl, composed in verse Is the work of some disciple of Y.1jnavall:ya, who has abridged the original Sacred Institute of his master, and teaches it to his own pupils. This is not a unique case, the original Institutes of Manu were abridged by Bhrigu, and this is the Manu Sanihit4 that we now know. Thus we read in Manu (I. 58, &o.) : " But ho, having composed these Institutes of Sacred Law, himself taught them, according to the rule, to me alone in the begin- ning : next I taught them to Marichi and the other sages. Bhrigu here will fully recite to you these Institutes." " The wise Manu sprung from the Self-existent, composed these Institutes" (Ibid. v. 102). "Bowing to Svayambhti Brahmft of measureless energy I shall recite the various ancient Dharmas taught by Manu '^ (Ibid 1. 1. as in Jolly). This shows that the Institutes of Manu are the work of & follower of Manu : and such is the case with this Ydjnavalkya Saiiihita.

yajnavalkya. I.*— The sages having worshipped fiilly Yajnaval- kya, the best of the yogis, asked : — *' Tell us completely the Dharmas of classes, of orders and of others." — 1.

mitAksarA.

" Of the yogis " Uke Sanaka, and the rest. *' T^vara " best : (and not lord). Worshipped '* fully " with mind, speech, and bodily deeds, the said Yajnavalkya. "The sages" like Samaj^rava and others (who are) capable of understanding and retaining (the scrip- tures). " Asked " said. ** Tell us the Dharmas " How ? " Com- pletely" : — comprehensively. Of whom ? " of classes, orders and others."

" Classes " (Varnas) like those of Br^hmanas &c. " Orders " (Asramas) as Brahmachari (student, Grihastha, householder, &c.), " Itara " others ; mixed classes, called anuloma (born of wives lower in caste than the husband) and pratiloma (born of females higher in caste than the father) ; such as Murdhavasikta, &c.

The word " Itara " (other) has not been treated as a pronoun on account of the grammatical rule " dvande cha" (Panini, I, 1, 31, by which the pronouns like Itara &c., when coming in Dvanda compounds are declined like substantives.)

Here (in the above question) the word dharma means the six topics of Dharma of which the Smritis treat. Thus (1) the Varna- dharma or the law (or duty) of castes ; (2) the " Aj^rama " Dharma or

* See Manu I, 58—60 for how Bhf igu recites the Institutes composed by Manu.

4 YAJNAVALKYA SMRITI.

the law of orders ; (3) the " Varna-t^rama-Dharma" or the law of the orders of particular castes ; (4) the " Guna-Dharma " the law (or duty) of persons endowed with peculiar qualities ; (5) the Nimitta- Dharma or the law of particular occasions ; and (6) the Sadharana- Dharma or the general law.

The Varna- Dharma or the duties relating to classes are such as *' Let a Brahmana always abstain from wine," &c. [Gautama II. 20. (Stenzler's edition '].

The A^rama-Dharma or the duties of orders are such as treat of fire, fuel and begging of alms, &c.

The Varna-i^rama-Dharma or the duties relating both to classes and orders, are such as a Brahmana student of the Vedas should carry a staff of Palaj^a wood, &c. (Ap. Gr. S. IV. 11.15 and Aj^valayana Gf. S. I. 19. 13).

The Guna-Dharma (the special duties) are such as : — "It is the highest duty of a king who has been, according to scriptures, duly anointed (and possessed of other qualities), to protect the sub- jects, &c."

The Nimitta-Dharma (or secondary duties) are such as, penances which are occasioned by omitting to perform what is commanded or committing what is forbidden.

The Sadharana-Dharma (or the general duties) are such as harmlessness, &c. ** Do not injure any living being," &c., which are the general duties (of all men) down to Chandalas.

Because the revealed text *' Let him be taught the rites of purification" (v. 15) is a precept (vidh'i) for employing an acharya (teacher, to teach the Dharma Sastra), the necessity of studying the Dharma Sastras need not be much dilated upon.

This is, however, the order in which it should be studied. Before Upanayana (or investiture with the sacred thread) one is free to act as he likes, speak what he likes and eat what he likes.'^' After Upanayana but before the beginning of the study of the Vedas, the Dharma Sastras are to be taught. After that the Vedas should be studied, accompanied by forbearance (yama) and religious observances (niyama) as laid down in the Dharma oastra.t After

* Cf. Gautama, Chapter II, Verse 1 ;— " Before inifciation a shild may follow its inclinations in behaviour, speech and eating." See Manu II, 69.

I Forbearance consists of not killing, voracity, not stealing, continence and not coveting. Religious observances are purification, contentment, austerity, prayer and persevering devotion to the Lord.

CnAPTER I—INTRDUCTION, v. 11. 5

that its meaning should be learned ; after that its Anuijthlna or acting upon it practically.

Though Dharina (religion), wealth, pleasure and emancipation are all treated of or demonstrated in this Scripture, yet Dharrna, being tlie chief of all these, is specially mentioned, by calling it a Dharma Sastra, and Dharma is supreme, because all the otliers have their foundation in it. It ought not to be said that " Dharma is the root of wealth, and wealth is the root of Dharma and so there is no difference between these two." Because without wealth works of Dharma can be done, such as japa (muttering silently the name of Deity), austerities, pilgrimages, (^c. But without Dharma there can not be a particle of wealth. Such is also the case with kdma (pleasure) and Moksa (emancipation), i.e., they are also dependent on Dharma.

yajnavalkya. TI. — That best of the Yogis seated in Mithila, thought for a short time, and then said to the sages : — *' In what country there is black antelope, Dharmas must bo known (performed) there. — 2.

MITAKSARS.

Being so asked, that best of the Yogis, Yajnavalkya, dwelling in the city called Mithila, ** thought for a short time " or concen- trated his mind for a short time, considering within himself, that as these enquirers deserve hearing this Dharma Sastra and they ask with humility, so it is proper to tell them, and, therefore, he said to the sages : — " In what country there is black antelope, in that Dharma must be known." The country in which the black, the spotted antelope freely roams, in that country the Dharmas which will be described hereinafter, are to be practised. The sense being that they should not be practised anywhere else.'*'

The Sources of Law.

" Let him be taught the rites of purification " (v. 15) is the

precept enjoining the Acharya to teach the Dharma Sastra. From

what, however, is it concluded that a pupil must learn it ? The

author replies.

* Sen Mann IT, 23 :— " That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices.

6 YAJNAVALKYA SMRITI.

YAJNAVALKYA.

III. — The Puranas, the Nyaya, the Mimansa, the Dharma iSastra, together with the Angas and the Vedas are the fourteen seats or sources of sciences and of Dharma. — 3.

MITlKSARl.

** The Puranas," such as Brahma Purana, &c. " The Nyaya '* or the science of argumentation. ** The Mimansa" or the interpreta- tion of the saying of the Vedas. " The Dharma Sastra " such as those of Manu, &c. *' The Afigas " are the six sciences, viz.^ Gram- mar, &c. Over and above these are the four " Vedas." The sciences are the knowledge by which any human object is accom- plished, and their sources are fourteen. *' The seats " or sources of Dharma are also fourteen. These must be studied by the three classes. The Dharma Sastra must also be studied, because it is in- cluded among the above enumeration.

The Brahmana must acquire these, in order to instruct others and to practise Dharma. The Ksatriyas and Vaij^yas must study these in order to practise Dharma only. So Saftkha, after having enumerated the seats of sciences, ordains " A Brahmana must learn all these and he should impart knowledge to the others."

Manu has also shown that the twice-born alone are entitled to study the Dharma Sastras and a Brahmana alone can teach them and no one else.

*' Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation (garbhadhana) and ending with the funeral rite (antyesti) is prescribed, while sacred formulas are being recited, is entitled to study these Institutes but no other man whatsoever." (Manu II. 16.)

" A learned Brahmana must carefully study them, and he must duly instruct his pupils in them, but nobody else shall do it." (Manu I. 103.)

balamabhatta.

The characteristics of a Pur&na are thus described in the Matsya Purftna : — " The PurAnas have five topiss, (they deal with) creation, dissolution, dynasties, the Manvantaras and the career of the Kings of the solar and lunar dynasties." (Matsya PurAna LTIT. 64.)

" The knowers of tlie PurAnas say that there are eighteen Purflnas :— 1. Pfid ma, 2. Brahma, 8. Vaifnava, 4, Saiva, 6. BhAgavata, 6. Naradiya,?. Mfirkandeya, the

CHAPTER I-IKTROI)lJCTTON, v. II.

seventh, 8. Agneya, the eighth, 9. Bhavi8ya,the ninth, 10. Brahmavalvarta, the tenth, 11. Lingam, the eleventh, 12. Vrirdha, the twelfth, 13. Skdnda, the thirteenth, 14. Vamanaka, the fourteenth, 15. Kaurma, the fifteenth, 16. Matsya, 17. Garutla, and 18. Brahmdnila.

" The story of Narasimha told in the Padma Purftna consisting of 18,000 verses is called NArasiriiha Puraria. The description of the greatness of Nandd, recited by Kfirtikoya is called Nandd Purina among mankind. That which is recited to Samba, containing prophecies, is called Samba Parana, O sages. Thus also is to be found therein the Aditya PurSna." (Matsya LIII. 59-62.)

" Know ye, O best of the twice-born, that the PurSnas other than the eighteen mentioned above, have their origin in these eighteen." (Ibid, 63.)

[The Matsya Purana then goes on to give a short description of these eighteen Puranas.]

1. The Brlihma.—" The Purina recited of yore by Brahma to Marichi is called the Brdhma Purana, and it consists of 13,000 verses (Ibid, v. 12.)

2. The Pdclma.^*' The Padma Purana describes the cosmic Golden Lotus (from which the universe came out). The wise call it Padma, because it describes the Lotus. It contains 55,000 verses. (Ibid, v. 14.)

3. The Visnu P.—" That Purana is known as the Vaisnava (the Visnu PuranS) in which Parasara describes all Dharmas, beginning with a description of Varaha Kalpa (Ibid, v. 16.) It contains 23,000 verses." [The Visnn Dharmottara should be taken as a portion of the well-known Visnu Purana in order to make up the 23,000 verses. Otherwise the Visnu Purdna has only 7,000 verses.]

4. The Sim P.—" The iS'aiva or Vdyu Purana is that in which the Mahatrnft Vayu describes fully the Dharmas, in the course of a description of the iSveta Kalpa containing the mabdtmya of Rudra. It consists of 24,000 verses." (Ibid, 18).

5. The Bhagavata P.— "The Bhagavata Purana is that which begins with Gayatri, and contains description of manifold Dharmas, together with the story of the death of Vritra. The Bhagavata contains a description of those degraded men who exist In the Sarasvata Kalpa. It gives an account of that kalpa. It contains 18,000 verses." (Ibid, v. 18-22.)

6. T7ie N^radrt P.— "The Naradiya PurSna is that wherein Ndrada tells all Dharmas of Brihat Kalpa. It contains 53,000 verses. (Ibid, v. 23.)

7. The Mdrfca 7 dpya P.—" The Ma rkandeya is said to be the Purana told to the birds. It contains description of Dharma and Adharma and has 9,000 verses" (Ibid, 26).

8. The Agni Pnmita.— " The Agni Purdna is recited by Agni to Vasistha, des- cribing the story of Isana Kalpa. It contains 16,000 verses and is the giver of the fruit of all sacrifices." (Ibid, 28 and 29).

9. The Bhavisya P.—" The Bhavisya is the Parana in which the four-faced Brahma, the Protector of the world, describes the greatness of Aditya, and in the course of the narration of Aghora Kalpa, recites to Manu, the creation and susten- ance of the world and characteristics of various kinds of beings. It consists of 14,500 verses. It contains five Parvas :— 1. Brahma Parva, 2. Vaisnava Parva 3. Vajra Parva, 4. Tvastra Parva, 5. PratibhSsya Parva.

10. The Bvahma Vaivarta P.—'' The Brahma Vaivarta is that PurSna in which beginning with the description of Rathantara Kalpa, Savarni tells Narada the mfihatmya of Krisna, and in which Brahma recites the actions of Varaha. It con- tains 18,000 verses." (Ibid, 33, 84).

XX. The Unqa P.-" That Purftna which the God Maheavara revealed standing

YAJNAVALKYA SMRITL

in the column (linga) of fire, that a man may attain Dharma fvirtue), Kdma (pleasnre), artha (wealth) and emancipation, and which begins with a description of Agneya. Kalpa is the Linga Parana. It is so described by Brahma himself. It contains 11,000 verses : (Ibid, v. 37).

12. The Vardha P.—" The Purana told by Visnu to the Earth, in the course of the description of Manava Kalpa, beginning with the praise of the Great Boar, containing 24,000 verses is called the Varaha Purana." (Ibid, 38).

13. The Skdnda P.- *' The Purana told by the six-faced (Kartikeya) in the course of the description of Kim Purusa Kalpa, containing the Mahesvara Dharmas, and many stories is called the Skanda Purina. It contains 81,101 verses," (Ibid, v. 42).

14. The Vdmatia P. — " Where beginning with the mahatmya of the Dwarf-Incar- nation, Brahma relates fully the three-fold end of man, that is called the Vamana Purana. It contains 10,000 verses, appertaining to KOrma Kalpa." (Ibid, 45).

15. The Kiirma P. — ** Where in the course of the story of Indradumna, the Lord Jan^rdana, in the form of a Tortoise, recited the greatness of the Bisis. that Purftna is known as the Kaurma by the wise It contains 17,000 verses, and is appertain- ing to Laksmi Kalpa." (Ibid, v. 47).

16. The Matsijfi P.—" In the beginning of the kalpa, Janardana, with a view to promulgate the revelations (S'rutis), assuming the form of a fish described to Manu the story of Nara-Siraha, &c. It contains the account of seven kalpas (?) O sages ! know that to be the Matsya. It has 14,000 verses, (Ibid, v. 50).

17. The Garuda P — " That which describes the birth of Garuda from the Cosmi Egg in the GS,ruda Ka' pa and which is recited by Kf is na, is called G&ruda Purfina and it contains 18,001 verses," (Ibid, v. 52).

18. The Brahmi'tda P. — " That which begins with a description of the rafihS,tmya of the Cosmic Egg and which contains 12,200 verses ; and wherein are the descrip- tions of many future Kalpas, is the Brahmanda Purana.

The BrShma Purdna is called also the Adi Purftna. The Siva Purftna is called also the Vayu PurSna : as we find in the Kdlika Purdna ;— " The Saiva is the Purftna told by Vayu, &c."

The Agni Purana is called Vahni Purina also in the enumeration of the Puranas.

The two Bhaguvata Piird>ias. Which is the Purdna and which the U pa- Purana. — fThere are two Paranas under the name of Bhagavata, 1. the Visnu BhSgavata or the well known Bhagavata ; and 2. the Devi Bhagavata. There is a controversy as to which of these is the Pur&na, and which the Upa purfina— for both cannot be Paranas. Bdlambhatta appears to hold the Visnu Bh&gavata to be the original,]

We find in the K«11ika Purana : — " This Kftlikft Purftna has its root in the Bhfiga- vata." This Bhftgavata is an Upa-Purftiia, as will be shown later on.

OpponenVs viciy.— But some, however, think that the Devi Bhftgavata is the Purftna, and not tho well-known Bhftgavata : for in the well-known Bhftgavata wo do nob meet with any description of tho Sftrasvata Kalpa, (which is tho characteris- tic of this Purftna according to tho description above given in tho Matsya Purftna).

Moreover in the Matsya Purftna (Liii. v. 69) we read :— " Vyftsa, the son of RatyavatI, having composed the eighteen Purftnas, finished with tho composing of Mahabhftrata, as an explanation of those." While in the well-known Bhftgavata Purftna we find that it was composed (not prior to tho Mahabhftrata, but) after tho Mahftbhftrata : because Vyftsa did not foel satisfaction in the Mahftbhftrata. More- over tho Visnu Bhftgavata contradicts tho Mahftbhftrata. In the latter in tho fianti Parva, Bhisma in his discourse Dharma in general, tolls Yudhisthir* tho nature of Mukti or Kolcase as taught by buka, and says that iSuka had attained

CHAPTER 1~INTR0DUCTI0N, v. III. 9

Mukti. Why should then Vy4sa say in tho Bhflgavata that fcjuka should relate it

to Pariksit, when 6uka had already attained Nirvflna and could not come back ?

In the Visnu Purft/ia (iii. 17.41) in describing the Buddha Avat&ra, we read :

" Ilari gave thorn Ruddha, the incarnation of illusion and delusion." [The birth of

Buddha is described here as from the body of Vi§nu]. But in the first Skanda (of

the V. BhSgavata) the Buddha is described as identical with Jina born in the

family of Iksvaku. This contradicts Visnu Purdna. For these and other reasons, / ...

even 8ridhara, the commentator on (Visnu) Bhdgavata expresses his doubt.

Reply.- -As a matter of fact, though we do not find in it a description of Sfiras- vata Kalpa, yet we find in it the description of the rise of degraded men : (so it satisfies one of the conditions of the Matsya Purdna). Though it was composed after the Mahabharata, yet there is no conflict with the description of the Matsya Purina where the Mahabhdrata is described as being composed after the Pur^naa. VySsa composed all the eighteen Puranas before the Mahabhfirata, but published only the seventeen of them ; while this Bh^lgavata was published after that, &c.

[Baiambhatta answers all the above objections and comes to the conclusion that the arguments of the opponent are not very conclusive and that the weight of authority is in favour of the Visnu Bhdgavata being the original Purana.]

The Saura Purana is an Upa-Purana that has branched out of Brahma Purdna.

Three kinds of Puranas. — We further read in the Matsya PurSna : — " In the Sattvika Kalpas, the glory of Hari predominates ; in the R^jasa Kalpas, the pre- dominance is of Brahma ; and in the Tamasa Kalpas, the preponderance is of Agni and Siva : and in the miscellaneous Kalpas, the glory of the Pitfis and Sarasvati is sung. (Matsa Liii, 67 and 68).

The two Vi?nu Puranas,— The Visnu Purdna is also of two sorts, one a Purdna and the other an Upa-Purana.

The total number of verses. — The total number of verses in the Puranas and Itihasas is given in the Matsya Purina. After describing the Mahdbharata it goes on to say : — " It is composed in one lac verses and is a summary of the meaning of the Vedas. That which was composed by Valmiki (is also an Itih^sa). There are altogether 5 lacs and 25 thousand verses in all these."

THE UPA-PURaNAS.

Liit from the Kurma Purana. — Now we shall describe the Upa-Purdnas, enume- rated in the list of Upa-Smritis in the Hemadri. There the following quotation of Kfirma Purana is given :— " Other Upa-Pur^nas have also been recited by the sages. The first is that recited by (I) Sanat Kumara, then (2) the N^rasimha ; then (3) Kapi- la, then (4) the Manava (or Vamana), then (5) the Usanas, (6) the Br ihrn^nda, (7) the Varuna, (8) the Kaiika, (9) the Mahesvara, (10) the Samba, (U) the Saura, (12) theParasara (the Pravara), (13) the Bhagavata, (KQrma 1, 15—20).

Pardsara*s list. — " The following list of the Upa-Puranas is found in the first Adhyaya of the Parasara Upa-Purana also : — 1, the Sanat Kumdra, 2. the Narasimha, S. the N§,da, 4. the Siva-Dharma, 5. the Daurvdsa, 6. the Naradiya, 7. the Kapila, 8. the Mfinava, 9. the Usanns, 10. the Brahmanda, 11. the V^runa, 12. the Kdli Purana, 13. the Vasistha, 14. the Lainga, 15. the Samba, 16. the Saura, 17. Pardsara, 18. the Mfiricha, called also the Bhargava.

The authority of the Puranas.-- As regards the status of the Pardnas on points of law, Vyasa Smriti says : — *' That is the highest law (Dharma) which is revealed in the Vedas. That is to be known as inferior which is taught in the PurSnas and the rest. But what is different from these even, calling itself Dharma, must be

2

10 YAJNAVALKYA SMRITI.

totally renounced by the wise from a distance, for those scriptures are full of delu- sion. The knower of the Vedas should perform that which was done by the Risis of yore : let him practise thafc with care and diligence, and renounce that which is prohibited by them."

So also : " There may be a mistake made in understanding some passages of the Vedas by one's own exertion, but when the Risis have explained them, what doubts can there be to the wisfe."

The authors of Smritis.

MITAKSARI.

Let it be that Dharma ^astras should be studied. But what is the authority of this particular Dharma Sastra composed by Yajnar valkya? To this the author replies.

YAJNAVALKYA.

JV— Mann, Atri, Visnu, Harita, Yajnavalkya, Usanas, Afigiras, Yama, Apastamba, Samvarta, Katya- yana, Brihaspati. — 4.

V. — Parasara, Vyasa, t^ankh, Likhita, D^ksa, Gau- tama, l^atatapa and Vasistha are the promnlgators of Dharma l^astras. — 5.

mitSksArA.

Up to the word Ui^anas the sentence is a copulative compound inflected in the singular (Dvandvaikavad bhava).

This Dharma Sastra propounded by Yajnavalkya should also be studied, such is the implied meaning of the above passage. This is not an exhaustive enumeration (parisankhya) but it is merely illustrative. Therefore the Dharma Sastras of Baudhayana and others are not excluded. As each of these Smritis possesses authori- ty, so the points not mentioned by one, may be supplied from the others. But if one set of institutes contradicts the other, then there is an option (to follow any one of them).*

BALAMBHATTAS GLOSS.

Devala ^ives tl^e following list of the Dharraa-Sflstras :— 1. Mann, 2. Yama, 8. Vasistha, 4. Atrl, 5. Daksa, 6. Visnu, 7. Angirft, 8. Usanft 9, Vakpati, 10. Vy$sa ; 11, Apastamba, 12. Gautama, 13. Kfityflyana, 14. Nfirada, 15. Yfijilavalkya, 16. Parfisara, 17. bamvarta, 18. S^nkhn,, 19. Hfirita, 20, Likhita.

* See Manu. II. 14 for conflict of t-,ruti, <?fec.

*• But when two sacred texts (Sruti) arc conflicting both are held to be law; tor both are pronounced by the wise to be valid law."

CHAPTER I—WTRODUGTION, v. IV., V. 11

In this list N&rada is an addition, while in the YA navalkya's list we have 8&tdtapa instead.

TJie ttankha gives the following list : — 1. Atri, 2. Brihaspati, 3. Usanas, 4» Apastainba, 5. Vasistha, C. KAtyayaiu, 7. Paraa'ara, 8. VydHa, 9. Sankha, 10. Likhita, 11. Samvarta, 12. Gautama, 13. .Satatapa, 14. HArita, 15. Yfijnavalkya, 16. Prachetas and the rest. By the phraso " and the rest " is meant 17. Budha, 18. Devala, lO.Sumantii, 20. Jamadagni. 21. Vi8vrimitra, 22. Prajfipati, 23. Paitliinasi,24. Pitamaha, 25. Baudbftyana, 26. Chhagaleya, 27. Jabala, 28. Chyavana, 29, Marichi, 30. Kasyapa. In the Bhavisya Purfina we find the following addressed by la vara to Guha : — "Having pondered over the texts of the eighteen Purapas O child and over the texts of the Smfitis, beginning with Manu and which are thirty-six in number, I now tell thee."

[This shows that the Smpits are 36 in number]. The Smritis like the 1. Vriddha-- Satatapa, 2. Yogi-Ydjuavalkya, 3. Vriddha-Vasistha, 4. Vriddha-Manu, 5. Laghu- Harita, &c., should be included in the well-known thirty-six under their original authors. [Thus Manu includes the ordinary and the Vriddha Manu, and so on.] Thus Y&jnavalkya says (III. 110) " I have declared the science of Yoga."

Ratnikara says : " We find in the Bhavisya Pura^a itself the enumeration of other Smfitis like Gobhila, Risya Sringa, &c., which are over and above the thirty-six, so we conclude that thirty-six does not exhaust the number of Smritis, but is only an enumeration made by the Sistas.'* Those which are found as Grihya SQtras and their Parisis^^as, &c„ belong to a different category : like the Pura pas. As in the Bhavisya :—" The Maitr^yaniya, the Chhandoga, the Katha, the Apastamba, the Bhavfichas, their Parinistas and those called Khilas (are also Smritis)."

The Visnu-Dharma, the Siva-Dharma, the Mahabharata, and the Rfim&yana and

the rest are also to be included among Smritis. As says the Bhavisya: "The

eighteen Pur anas, the history of R^ma (RSmayana), the Vi§nu-t)harma-Sastra, &c., the 6iva-Dharma ; the fifth Veda called the Mahabharata composed oy Krisna- Dvaipsiyana, the Sauradharma, the Mdnavokta Dharma, are also taken as such by the wise." (adhydya 4, v. 87-88).

The words " as such " in the above mean that they are also followed by the great men, and are authoritative, because they are not decried or dispraised by any and followed by great men, so they are to be taken also as Smritis. The opinion that the Smritis are thirty-six only in number, or twenty-four only in number, is held only by some and is contradicted by others, and is not authoritative.

That the Smritis are Dharma-Sastras (Institutes of Sacred Law) we learn from Manu II. 10 where it is said " The Vedas should be known as Sruti ; and the Dharma- Sastras as Smfiti."

In Angiras we find:— "The wise say that the following are Upa-Smritis :— jabaii, Nachiketa, Chbandas, Laugaksi, Kas'yapa, Vyasa, Sanat EumSra, Satadru, Janaka, Vy^ghra, Katydyana, Jatukarnya, Kapiujala, Baudhayana^ Kanada and Viav&mitra."*

In Hemadri Dana Khan da the following more are enumerated. *• Vatsa, Pdraa- kara, Pulastya, Pulaha, Kratu, Risyas'ringa, Atreya, Babhru, VySghra, Satyavrata • Bharadvaja, G§,rgya, Karsnajini, Laugaksi, and Brahma-Sambhava.

The Smritis of Prajapati, Yama, Budha, and Devala which are enumerated in Kalpataru are quoted by Hemadri as authority in the course of other authorities.

The Kalpataru holds that the four sciences mentioned in the Visnu Purdna (III. 6. 26) as they relate to positive physical sciences should be taken as authority and Dharma in matters worldly. Those sciences are " the Ayurveda (Medicine), the

IS YAJNAVALKYA SMEITL

Dhanurveda (Archery), the G&ndharvaveda (Music), and the Artha S&stra (the

science of wealth)— thus the sciences are altogether eighteen" (Visuu Puran^, III,

2. 26).

So also in the Saiva Purftaa, the Vayaviya Samhitfi,, chapter one, it is said :

" O Romaharsana ! O all-knowing I thou hast obtained through good luck a complete

knowledge of all the Puranas from Vyasa. The four Vedas, the six Angas, the M£-

, ' /

mamsa, the Nyaya, the PurSna and the Dharma Sdstra are fourteen Vidyas. The

Ayurveda (medicine), the Dhanurveda (Archery), the G&ndharvaveda (Music) and the

Artha feastra (the science of wealth) are the additional four making the Vidyds

eighteen. Of all these eighteen Vidyas, treating of different topics, the original

author and direct prophet is the Trident-handed Siva : such is the saying." (Siva

Purana, I. 23).

Though all these are sources of law, yet all of them do not deal with all

matters, and sometimes they contradict each other, therefore the commentator says

that though each of them is an authority, yet the lacunae of one should be supplied

from the other, where one is incomplete ; and where they differ there is option.

Manu has also taught this option in II. 14. But when two sacred texts (Sruti) are

conflicting, both are held to be law; for both are pronounced by the wise to be

valid law.

The efficient causes of Dharma.

Now the author explains the efiQcient* or subjective causes of Dharma (or religious merit).

YAJNAVALKYA.

VI. — Whatever thing is fully given in (proper) country, at (proper) time, with (proper) means, accom- panied by faith, to (proper) person, that all is the cause of Dharma. — 6.

mitAksarA.

" Country " as is described above — the country in which the black antelope freely roams. " Time " such as Safikranti, &c.

** Means " is the assemblage of all subordinate acts necessary for the completion of a main act, as described in scriptures.

" Thing " obtained by acceptance of gifts, &c., such as cows, &c.

" Faith " belief in orthodoxy or after-life. ** Accompanied by faith,'' in the manner which results from being accompanied by faith.

"Person" possessed of qualities to be described hereafter,

*The word dharma is used in two senses (I) the agent performing the acta Which produce dharma— the Kftraka lletu— tho subjective side of dharma, (2) the oxpositional or declaratory aide of dharma — the books that declare what acts are productive of dharma— tho jn&paka Hetii. When a person wishing to perform an act is in doubt as to whether it is dharma or not, ho should refer to these jnapaka- hetus : and tho Par«ad.

CRAVTER I—INTUODUCTION, v. VII. 1

9

** fitness to receive charity does not arise from knowledge alone &c." (verse 200.)

" Griven," i.e.y which is not taken back or does not return and which is abandoned till another acquires Proprietary right in it.

These are the generators of Dharma. Are these all ? The author says that these are not all because he uses the word "sakalam." Others mentioned in the Scriptures such as caste, quality, sacrifices, fire-offerings, &c., are also efficient causes of Dharma. What is said here is the same as mentioned elsewhere, that the efficient causes of Dharma are four-fold, consisting of caste, quality, substance and action accompanied by faith.'*^* All or some of them must be taken, according to the occasion, as taught by the scriptures ; but faith must accompany them all.

BALAMBHATTA'S GLOSS.

Are the above-mentioned fourteen vidyas the k&raka-hetu of Dharma, i.e., do they produce or generate merit : or are they the jnapaka-hetu of Dharma, i.e., merely declaratory of Dharma — showing what is Dharma and what is not. To this the commentator answers that they are jndpaka-hetus ; the karaka-hetu is different, and is mentioned in the verse in discussion.

The force of the preposition " pra " in " pradiyate " is to show that the gift must be irrevocable and complete. The word laksanam in the text does not mean the "indicators of Dharma or jnapaka " by the producers of Dharma: and so the commentator explains this word by saying utpadaka.

The word * sakala ' in the Yajaavalkya's text is not useless ; for it indicates by implication that other factors not mentioned in the verso are also generators of Dharma.

In the commentary the word *kdraka ' is used, tat sakalam dharmasya kdrakam. Another reading is karanam or cause. The most prominent producers of Dharma are however, four, namely, jati, Guna, dravya and kriya as mentioned in Nyaya.

The word •' bhavS,rtha " in the commentary means Sraddha or faith.

It does not, however, follow that a gift made without Sraddha is useless : for says a text: "Give with faith, give even without faith, give in all conditions." Cf. Taitt. Up.

The Jndpaha causes of Dliarmas.

Now the author describes the external sources of law (Dharma) the (jnapaka) — the expounding causes of law.

YaJNAVALKYA.

VII.— The SVuti, the Smi-iti, the conduct of good men, what appears pleasant to one's own self, and the desire which springs from a good resolution, are said to be the roots of Dharma —7.

* These are technical terras of logic.

14 YAJl^AVALKYA SMETTT,

MITAKSARA.

" The Sruti " means the Vedas. " The Smriti," the Institutes of sacred law. As it is said by Manu " the Vedas are known as Srutis or revelation and the Institutes of the sacred law are known as Smritis.*' (IL-10.)

"The conduct of good men" the conduct or practice of good or eminent men,* but not of bad men. " What to one's own self is pleasant " relates to optional matters (in which there are alternatives, then one is at liberty to select any one) such as "in the eighth year of conception or birth should a Brahmin be invested with the sacred thread," &c. In such cases one's wish alone is the law (in selecting any one of the alternatives).* " Desire " which is born of a good resolve and is not opposed to scriptures. Such as " I shall not drink water except at meals." These are the " roots " or evidences of Dharma. In case of contradiction among these, those stated first are stronger than those which follow.

BALAMBHATTA'8 GLOSS.

The word svasya in the verse is said by some to be redundant and used only to fill in the metre : because the word atmanah has the same meaning as svasya, both meaning •* of the self." But as a matter of fact, the word dtman denotes all conscious beings in general, and if the word svasya were not used in the text, then priyamatmanah might have been interpreted as meaning what is pleasing to the Supreme Self. Or the use of both sva and atman indicates that they are not to be taken as synonyms here. The word ' eh ' * and ' is to be read along with Kdma.

The word SadSchara does not mean 'good conduct,' which would have been the meaning, if it were a karmadharaya compound ; but the commentator explains it as a Tat Purusa compound, namely, the conduct of good men. The word ' Saturn,' * good men,' is in the plural, showing that if a single good man has done a solitary act which is of doubtful character, that should not be a rule of conduct. The marks of feistas are given in the Mahabhasya on Prisodar&di sfttra of P&nini (VI. 3. 109). * The pleasant to one's own self ' is confined only to matters in which option is allowed by law : otherwise the rule would be too wide. The word samyak of the verse is explained by the commentator as b'astra-aviruddha— not opposed to scrip- tures. The word mflla in the verse does not mean the progenitor, but evidence or authority.

* The 8istas (eminent) are defined by Baudhfiyana thus :— Sistas, forsooth, (are those) who are free from envy, free from pride, contented with a store of grain sufficient for ten days, free from covetousness, and free from hypocrisy, arrogance, greed, perplexity and anger.

" Those are called b'istas who in accordance with the sacred law, have studied the Veda, together with its appendages, know how to draw inferences from that, and are able to adduce proofs perceptible by the senses from the revealed texts/* (L. 1. 5 and 6.)

en AFTER I—IKTRODUCTIOIS!, v. VIII. 15

[The custom or Saddchdra, and the self-imposed law are not however laws strictly so called. They are intuitive laws (Saksat) or apparent unwritten laws (Sfiks&t). But the direct and pure or pratyaksa laws arc those declared in the Kruti].

There is however no conflict between the SAksatakrita and the Pratyaksa laws. The Pratyaksa laws are the ferutis alone. It is the highest authority in matters of Dharma : while the Smritis, i&c, are various sub-divisions of 8rutis. Therefore, in case of conflict of these, the first in order of enumeration prevails.*

Mitaksara. — The author now mentions an exception to the

efficient causes of Dharma such as country, &c.

YaJNAVALKYA.

VIII. — Of all works (consisting of) sacrifices, or rituals, or control of conduct, or harmlessness, or liberality or the study of the Vedas ; this alone is the highest Dharma (duty) that one should see the Self by Yoga. — 8.

mitAksarI.

Of works like sacrifices, &c., this alone is the highest Dharma that by " Yoga " alone or by stopping of the functioning of the thinking principle, with regard to external objects, one should see the Self or have the knowledge of reality. The meaning is that in (the practice of) Yoga in order to obtain the knowledge of one's Self, there are no restrictions of country, &c. As it has been said " wherever there is concentration, there exist no restrictions."

balambhatta's gloss.

The word karma is to be read along with every one of these, such as, Ijya karma, Achara karma, etc. Therefore the commentator says Ijyadinam Karman^m.

Though the word karma comes as the last word of a compound, it, however, is not a Dvandva here. The Dvandva ends with Svadhy^ya. While this word karma forms Tatpurusa compound.

The definition of " Yoga " given by the commentator is almost the same as given by Patanjali (I. 2.) Patau jali defines Yoga as cessation of all functions of the mind ; while Vijnanesvara limits, for the purposes of Dharma, this universal definition, adding the words " from external objects," i.e., there should be no thought of any external object in the mind.

The " seeing of self " or " Atraadarsana " means to get true knowledge. For the practice of " Yoga" no restriction of country, caste, etc., is laid down. (Every one can practise yoga in any couhtry. And not only in that country where black antelopes roam). As an authority for this, the commentator quotes Patanjali by saying " where there is a concentration in a person, there the man gets success irrespective of country, etc."

* Cf. the Maxim " Justice, Equity and Good Conscience " of mordern law.

16 YAJNAVALKYA smeiti.

Means of adjudication.

Mitaksara. — Now the author explains the means of adjudica- tion, whenever there arises a doubt in regard to the efficient (sub- jective) causes and the expositional (or objective) causes of Dharma.

YAJNAVALKYA.

IX. — Four persons who know the Vedas and the Dharmas,* or who know only the three sciences, consti- tute a '* Parsad '^ (a legal assembly.) What it says is Dharma. Or that which even one person, who is best among the knowers of spiritual sciences, declares.— 9.

MITAKSARA.

* Four ' Brahmanas who know (the duties prescribed by) the Vedas and the Dharma Sastras form a " Parsad or a legal assembly." Those who study three sciences are called tri-vidyah. Their assem- bly is called an assembly of persons who know only three sciences (traividyam in the original.)

The knowledge of Dharma Sastra is understood after them also, i.e., the traividyam or the assembly of the knowers of the Three Yidyas, must also know the Dharma Sastra. It also constitutes a ''Parsad."

What the above-named Parsad says is Dharma. And what even one person, who is most experienced in the knowledge of Self and who knows the Vedas and the Dharma Sastra, says is also Dharma.

Here ends the Introduction.

balambhatta's gloss.

In order to indicate that none but a Br&hmana has a right to expound the law» the commentator adds the words '* Brfi,hmanah " after the word '* four." The word '•Dharma " in the text means the Dharma-b^stra, as it is read along with the word " Veda " (which is also the name of a scripture) : therefore the commentator usea the word *' Dharma-fedstra, &c."

The three Vidy^s are the Rik, the Yajus and the Sfima Vedas. But the knowers of the throe Vedas must also know the Dharma-fcifistra in order to consti- tute a legal assembly. The force of *ova' or 'only' in the text is to exclude the fourth Veda,

In the Kftrma PurHna (XXX. v. 2-7) the same idea is also expressed : "A man incurs guilt when he omits to do an ordained act, or does an act which is prohibited. Tho Pr&yaachitta or penance is the purification for it. Let a Brfthmana never remain without Prtlyaachitta : let him perform what the learned, tranquil Brfthmanas say. What a single Brahmana who is well versed in the meaning of the Vedas, who

CHAPTER I-Il^TRODUCTION, v. IX. 17

is tranquil, who dosiros Dharma alono, and who performs the fire sacrifice, declares fas pr&yaschitta) that oven is tho highest law (Dharma). Where the Brahmanaa do not keep tho sacred firo but arc Dharma-dosirors and versed in the sense of the Vodas, then what throe of such Brfthmanas say that is to be known as dharma (and prayas'chitta may be done accordingly). (Where they are not dharma desirers but) know many Institutes of Sacred Law, and are dexterous in logical reasoning and argumentation and full discussion of a point, and have studied the \ edas, then seven such persons are necessary to declare the law (of prftyaschitta). (But where they do not possess the other qualifications) but know the principles of exegetics (mimfirnsA) and logic (nyaya) and are versed in the Veddnta, then twenty-one such Br4hmn,nas are necessary to declare the law of prayaschitta."

Note. — Manu lays down the following rules as regards Sistas and Parsad (XII. 108 to 114) :—

'(108), If it be asked how it should be with respect to (points of ) the law which have not been specially mentioned, the (answer is), that which Br3,hmatias (who are) Sistas propound, shall doubtlessly have legal (force). (109). Those Br4h- manas must be considered as Sistas who, in accordance with the sacred law, have studied the Veda together with its'appendages, and are able to adduce proofs per- ceptible by the senses from the revealed texts. (110). Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their prescribed occupations, declares to be law, the legal (force of) that one must not dispute. (HI). Three persons who each know one of the three principal Vedas, a Logician, a Mimftmsaka, one who knows the Nirukta, one who recites (the institutes of) the sacred law, and three Bien belonging to the first three orders shall constitute a legal assembly, consisting of at least ten members. (112). One who knows the Rig- veda, one who knows the Yajur-Veda, and one who knows the Sama-Veda shall bo known (to form) an assembly consisting of at least three members (and competent) to decide doubtful points of law. (113). Even that which one Brahmana versed in the Veda declares to be law must be considered (to have) supreme legal (force, but) not that which is proclaimed by myriads of ignorant men. (114.) Even if thousands of Brahmanaa, who have not fulfilled their sacred duties, are unacquainted with the Veda, and subsists only by the name of their caste, meet, they cannot (form) aa assembly (for settling the sacred law)."

Compare Manu, II. 12 with verse 7 : —

" The Veda, the sacred tradition, the customs of virtuous men, and one's owa pleasure, they declare to be visibly the four-fold means of defining the sacred law.,"

Chapter Second — Brahmachari or studentship.

The four castes.

MlTlKSARl.

By the above nine verses, having given a general view of the whole Institute, now the author, in (or before) explaining the duties of the various castes, etc., first enumerates all the castes.

YaJNAVALKYA.

X. — The castes are the Brahmanas, the Ksatriyas,

the Vaisyas and the Sudras. Only the first three (of

these) are twice-born, the performance of the ceremonies

beginning with the rite of impregnation and ending

(with the funeral rites) in the cremation-ground, of these

only, is prescribed with sacred formulas.— 10.

MITAKSARA.

The Br4hmanas, the Ksatriyas, the Vai^yas and the Sudras are the four castes, whose qualifications will be described later on. " The first three of these, " namely, the Brahmanas, the Ksatriyas and the Vai^yaa are twice-born. ** Dvi " means twice and " Jayante " are born. Hence they are called Dvija or twice-born. " Of these " of the twice-born, vai, ** only " alone, that is, not of the Sudras.

" Beginning with the rite of impregnation, &c.,** those ceremonies to be described later on, among which Garbhadhana (or the ceremony of impregnation) stands first and the ceremonies performed in J^matiana or the cremation ground come at the end ; all these rites are performed with Mantras or sacred formulas.

balambhatta's gloss.

Tho word Upodgh&ta (general view or preface) is synonymous with udUhflra. The word " tdvad-varn^n" raoans all castes; the force of tfivad being to denote " all." The word tvadydh in the verse is equal to " ady*ih tu" meaning " th« first (throe) only." Tho word " Brahma '* in the verso means " tho RrAhmana caste" and so the commentator explains it by the word " Brfthmaua." Tho words "among these " should be read in the verse to complete tho sentence. The word " dvija " is a technical term retaining also its etymological moaning; namely they are "twice- born " or rogenorate : for tho investiture with tho sacred thread is the second birth. All ceremonies of the throo higher castos are performed by reciting sacred formulas : those of the feOdras are performed in silence without such recitation.

Yama on ISudras.— Ah says Yama : " The bOdra also must be similarly sanctified, by tho performance of tho above rites but without the utterance of the sacred formulas,"

CHAPTER lI-DRAnMACnAni v. XI, XII. 19

Tho word "pitri vanam *' (used by the comraentator) moans the place whoro the corpse is placed. The feimasana cannot be the name of a ceremony, so the commenta- tor explains it by saying " the ceremonies apjtertdining to the cremation pronnd." In other words, it means tho Samsk&ra with regard to the corpse and the preta or the departed spirit ; consisting of Pardchisti ceremony.

A general rule. — A general rule with regard to these rites is thus laid down : — "In Pumsavana, tho simantonnayana, tho tonsure, the Upanayana, tho god&na, the marriage-bath, and in the marriage ceremonies, the NS,ndi SrAddha should b© performed on the day previous. Therefore on the occasion of these impurities, le1» the Sapin [las assemble or dwell in the same house. Those who are joint in food perform together the same rites and dine together. For ten days after the death of father or mother, those kinsmen who do not perform bathing in cold water, or offering daily pintlas, &c., are considered as degraded, unfit to join in sacred (havya) and pious (kavya) works.

Another text says :— " Those saplndas who are within three degrees, but who do not Join in auspicious ceremonies, marriage, &c., and remain dwelling in separate houses, cook separately their food and perform separate Sraddha rites, &c., are thrown to the big serpents by Soma, the lord of the ancestors,"

Or the word Soma in the above text may mean :— " He who dwells with Umft ^j — ^m — ^m, i.e., Siva or Rudra, the Destroyer. Such souls are given over to his snakes by Rudra, the Destroyer.

[The same text then goes on to say] " Or he places it on the lap of Nirriti in front of Yama.'*

Hhe Samgralia, — When owing to some unavoidable reason the sapindas cannot dine together and dwell under the same roof, then they should observe the following rule laid down in the Samgraha :—" If owing to some difiQculty it is not possible to dwell together, then they may remain in their own houses, but observe the impurity by cessation of Svadha rites, &c. If one is incapable of feeding all (through poverty, &c.) then all having prepared their own food (separately) should dine together."

The Sacraments.

MITAKSARA.

Now the author recounts those sacraments.

yajnavalkya.

XI. — In season, the Garbhadhana; before the quick- ening, the Pumsavana ; in the sixth or the eighth month, the Simanta; on delivery, the Jatakarman. — 11.

XII. — On the eleventh day, the Nama-ceremony ; in the fourth month, the Niskrama ; in the sixth month, the Annaprasana ; and the Chudakarana is to be per- formed according to family usage. — 12.

mitAksarA.

TheGarhhddhdna.^The "Garbhadhana" is the appellation of a ceremony expressed by the meaning of the word itself (Garbha=s

20 YAJNAVALKYA SMRTTI.

embryo, Adhana= placing or the ceremony of impregnation) and so also the other rites to be described later on. That Garbhadhana should be in "season," i.e., the time or season to be described hereafter.

The PuThsavana. — The ceremony called ** Pumsavana " (must be performed) before the foetus begins to move.

The Simantonnayana. — The " Simanta " ceremony (or parting the hair is to be performed) in the sixth or eighth month.

The latter two ceremonies, the Pumsavana and the Simanton- nayana, being rites for the consecration of the field (womb) are to be performed only once, and not at each pregnancy ; as it has been said by Devala : —

" A Woman once properly consecrated is to be deemed conse- crated for all subsequent conceptions."

The Jdtakarma. — «^ *' Ete " means * delivery * and is equal to «ri4-f^ which means * coming out or being born.' Coming out of the child from the uterus.

On the child coming out of the womb, the ceremony of Jdta- karma or birth rite is to be performed. •

The Ndma-karana. — On the eleventh day of birth, the cere- mony of naming (takes place). That name must be indicative of paternal or maternal grandfather and the rest, or denote the family deity. As it has been said by Safikha : —

** The father should select the name denoting the family deity."

The Nii^krama, — In the fourth month the ceremony of Niskrama i.e., the ceremony of showing the child to the sun, should be performed.

The Annaprdsana. — In the sixth month the ceremony of Anna- pr&tiana or feeding the child with boiled rice.

The Chuidkarana. — The ceremony of Chudakarana (or the first shaving of the head) should be done according to family custom.

The phrase ** is to be performed " should be joined to each of

the above sentences.

baLambhatta's gloss.

The Purnsavana and Sfmantonnaijana.

The names of the various ceremonies mentioned above, denote etymologically the nature of those ceremonies. They are what is technically known as Yoga-rudhl words. Tn the verse, the name Pumsavana is broken up from metrical exigencies, into it« constituent part* Pumsah Savanam ** begetting a male." The word spanda-

CHAPTER II—BRAHMACIIARI, v. XII. 21

n;\t is oxplaincd by tho commentator by tho word 'rhalanat,' * moving.' The word •Simanta' in the verso is tho abbreviated form of tho full namo fclimantonnayana.

Pdrashava. — The Simantonnayanah and Pnmsavana are to be performed onco only, as is declared by Pdraskara : — " Now tho Sirnantonnayana (or the parting of the pregnant wife's hair). It is performed like tho Pnmsavana, in hor first preg- nancy" (I. 15-2). Tho sense is that it is a ceremony for tho purification of the field.

The authority of Devala, cited by tho commentator, applies however to all tho three ceremonies including the Garbhddh ina.

A ptirvapaksa. —f:iRys an opponent : — " In the case of Simanta rite, it is reason- able that it should be performed only once ; but why should not the Pumsavana bo repeated at every conception, for a man may desire more than one son ?" In fact, the texts of Harita quoted in HemMri :—" The wives of the twice-born, if sanctified once by Simanta, are considered as sanctified for all future conceptions '' and Visnu "If a wife, without Bimanta sanctification gives birth to a child she must be sancti- fied after delivery " show that the statement of performing once only applies to Simanta only and does not refer to Pumsavana. This is also the opinion of Sudar- s'anScharya. This rule cannot be applied to Pumsavana for Bahvricha kfirikd says : — ** The rule is that the ceremonies should be repeated in every pregnancy."

Reply. — The begetting of a son is necessary in order to free one's self from tho ancestral debt. One son is only necessary : and so the rite of Pumsavana, by which a male child may be secured, is absolutely necessary only in the first conception. In subsequent conceptions, it may be performed, whenever a male child is desired, but not otherwise. But he who desires only a female child, need not perform it even once. Such is the sense of the Sutra quoted by the opponent. The same is the meaning of Sudarsandchdrya.

Visnu quoted. — The text of Visnu :— *' The Simanta is for the sanctifying of the female, some say it is for the consecration of the womb and so must be performed at every pregnancy." This is in apparent conflict, but not really so. The phrase *' some say " shows that it is not an authoritative opinion.

Asvaldyana. — So also the text of Asvaldyana Smriti :— " The Bali offering and Simanta rite should be performed in each pregnancy." The Bali here refers to Visnu-Bali, which should be done in the eighth month of conception. Now-a-days this Bali offering has fallen into disuse. This may be performed in the third, fourth, fifth, or sixth month also or along with Simanta.

Apastamba G. 8. — The Apastamba Grihya lays down the following rule about Pumsavana :— " When the pregnant condition becomes visible the Pumsavana should be performed, when the moon is in Tisya asterism." ** The Simantonnayana in her first pregnancy in the fourth month (Ap 14. 9). So also Kdrsnajini :— ♦• The Siman- tonnayana should be performed during any time between the first quickening of tho embryo till delivery : so says Safikha."

Performance of many rites stmMltaneousrt/.— The pregnant condition becomes visible in the third or fourth month, for such is declared in the Bahvrichas and other Smritis. If, therefore, the Pumsavana is done in the fourth month, then the Simanta should be performed immediately before it, and then the Pumsavana ; without losing the auspicious time. If both ceremonies are performed together, the Nandi Sr&ddha, <frc., need be performed only once (and not repeated for each ceremony), for the time, place and agent are the same.

Chhandoga Pari§i^tn.—As in Chhandoga Pari«ista :— " Where many ceremonies Bre performed together, then in the first of these only the Mdtf i Pfija is done, and

22 YAJNAVALKYA SMniTL

not in the others, and so also the Srdddha is performed in the first only and not repeated in each separately."

Vopadeva. — According to Vopadeva this rule applies only where the samskSras of several children take place together. According to others, it applies to the performance of several samskaras together, when they were not performed in due time.

Smriti-arthu-Sdra. — This is the opinion of the author of the Smriti-artha- Sara also.

THE CEREMONY FOR SECURING PAINLESS DELIVERY.

Apastamba O. 8, — In the Apastamba Grihya Sutra the Pumsavana is the name of another ceremony also by which the child is quickly born, and the mother does not suffer the travails of child-birth for any length of time. It is a ceremony to shorten the period of travail and is called Ksipra Pumsavana: — "With a shallow cup that has not been used before, he draws water in the direction of the river's current ; at his wife's feet he lays down a Turyanti plant ; he should then touch his wife, who is soon to be delivered, on the head with text Yajus (II. 11-14) and should sprinkle her with the water, with the next three verses (II. 11-15—17).

The Anvdlovana. — The Anvalovana (the ceremony for preventing disturbances which could endanger the embryo) is necessary for those who follow Asval4yana, and'not for the Taittiriyas. (See As. Gri., I. 13-1).

Sayikha. — The second Simanta may be performed in the seventh and eighth months of pregnancy also. The second may be performed even up to delivery : as says Sankha : "So long as there is not delivery."

Satyavrata. — And also Satyavrata :— " If a woman delivers of a child, without Simanta being performed, the child should be placed in a basket, and the ceremony performed on the mother then and there."

These two (Simanta and Putpsavana) must be performed at the fixed time ordained for them, even though such time be otherwise inauspicious owing to Astadi (conjunction of a planet with the sun, &c). If, however, it can be avoided it is better.

THE RULES TO BE OBSERVED BY THE PREGNANT WOMAN.

[After describing so far, BS,lambhatta enters into a digression and lays down certain rules to be observed by pregnant women and their husbands].

Kasijapa. — Says Kasyapa as quoted in Pari jata :—'* A pregnant woman should avoid riding on elephants and horses, mountaineering or going up high staircase as well as violent exercises, quick movements (or running), and driving in carriages. Slio should avoid grief, blood-letting, agitation and worry, cock-posture, much work, sleeping by day, or keeping awake at night. So also crossing rivers (by boats or swimming) and driving in a carriage. After Pumsavana she must avoid pungent and strong drugs, alkalis, coition and raising or carrying heavy loads."

Daur^rfda.— The husband should supply the wife during this period all that she takes a fancy to. If the fancy (daurhrida) is not supplied, there is danger to the child in the womb ; it may become ugly, or die.

After the fifth month of pregnancy she should perform no sacred rites, daiva or pitrya, nor cook food for ancestral oblations or the Five Daily Sacrifices.

Samz'urta.— In Samvarta :— *' The pregnant woman should not oat in the even- ing twilight, nor should go or bathe on the roots of trees. Nor should sit on upas- kara or rubbish heap, nor on pestle or mortar, nor bathe in deep water, nor frequent empty rooms, nor remain near an ant-hill, nor should be fluttered in mind, nor make linos on the earth with nails, nor with charcoal or ash. Nor should

CHAPTER II—BRATIMACIIARI, v. XII. 23

sho be addicted to much sloop and should avoid gymnastics : nor go Avhcro there is an ash-heap, or bones or skulls. Sho should avoid quarrel, and yawning and stretching of body. Ifcr hair should not be flowing, nor should sho remain polluted. She should not sleep with head towards north nor towards south, nor should sho be lightly dressed, nor agitated nor with wet feet. Sho should not utter inauspicious words nor laugh much. She must always serve the elders and seek there good will. She should bathe in water in which are immersed health-giving herbs and woods. She should be without jealousy, and eager in the worship of the deity of the Home. She should be always cheerful, intent on the good of her hus- band, she should give alms, and observe the third night sacred to Parvati. A woman should always be peaceful, specially the pregnant woman. The son of such a woman would have good behaviour, long life, and intelligence, otherwise there is danger of abortion."

THE RULES TO BE OBSERVED BY THE HUSBAND OF THE PREGNANT WOMAN.

Grtlat'a.— Gdlava says ;- '• The husband should avoid burning, sowing, total shaving, mountaineering, and boating."

The Saihgraha. — In the Saiiigraha : — " He should avoid carrying a corpse, bath- ing in the sea, sowing, offering pin das, and going on foreign travel."

Asvaldyana. — Asvalayana also says: — "Sowing and coition, pilgrimage, and eating at Sraddhas after the seventh month, should be avoided by the husband of the pregnant woman." After the third month of pregnancy the husband should allow his hair to grow and not cut them. He should stop shaving except on ceremonial occasions.

After marriage one should not cut his hair for a full year, for six months after Mounji, and for three months after Chudakarana : nor when one^s wife is preg- nant."

AstroZogi/.— The rules laid down in books of astrology are similar :—" When the pregnancy becomes manifest, the husband should avoid sea, carriage, carrying of a corpse, shaving, going to pilgrimages like Gaya, &c., or public sacrifices, or household sacrifices."

THE JaTAKARMA OR THE BIRTH RITE. "

Pdrijdta.—^' As soon as the father hears that a son is born to him, he must bathe with the dress he is in."

(Parijata)Fasistha.— "Before the navel string is cut the birth-rite must be performed " (Vasistha)

Samuarta.— So also Samvarta :— ** After the birth, the birth-rite must be per- formed duly. If by chance the proper time passed away, without the rite being performed, then it should be done when the days of birth impurity come to an end."

Visnu Dharmu,— In the Visnu Dharma also we find : — ** When the son is born the SrSddha must be performed before the navel string is cut."

Samvarta.— This Sraddha is to be done with gold alone, as says Samvarta :

"When a son is born, the wise father desiring auspicious things should perform the Sraddha with gold alone, not with the cooked food nor with meat food," This should be done even if there is death impurity,

Pra/dpati,— As says Prajapati qaoted by Hemadri :— " If a son is born in the period of impurity, the father becomes pure temporarily (in order to perform the birth-rite Srdddha) and he is purified from the prior impurity."

24 YAJNAVALKYA SMRITL

Brthaspatt.— If the above time is passed away without performing the Sraddha, then Brihaspati lay^s down the following rule : — " If the proper time is over, then the person, who knows the law, should carefully find out another time consulting the Naksatra (asterism), Tithi (lunar day) and Lagna (the rising constellation.)"

Fis'iu Dhar mot tara.— This Sraddha must be performed " whether it is night or twilight or eclipse or there is some other birth impurity" (by the previous birth of another son of his own or of his kinsmen.) In the case of death impurity, this Sraddha is to be performed in that period or after the expiry of that period ; as we find in the Visnu Dhar mot tara :— " or this may be performed by the self-regulated ones on the expiry of the period of Asaucha."

The Ootrafa may perform it in the father's absence, — If the father be residing in a foreign country, then any gotraja kinsman of the child, such as uncles, etc., in the order of their seniority, should perform this ceremony.

This is the rule with regard to the rite of naming the child also. But though the time for it is also fixed, yet it must not be performed on days when there is Visti Yoga, Vaidhriti Yoga, or VyatipS,da Yoga, eclipse, Samkr&nti and Sr&ddha. But there is no prohibition as regards Astadi (inauspicious time) because the time for this ceremony is fixed. But if the proper time is passed, then the Astadi prohi- biten should also apply, as will be mentioned further on.

Mental Bandhyd. — Before performing this ceremony he should do mental San- dhya, without Pranayama ; up to the offering of Arghyah ; reciting fully the Giyatri he should give the Arghyah to the sun.

ADOPTION.

Baudh^yana (Parisista VII. 5) lays down the following rule of adoption : —

3?Rfei5f^f9 Putra parigraha vidhim, the rule for the adoption of a son. squgJiT^^H: Vyakhyasyamah, we shall explain. ^Tftlcl-5i«-^«?^: ^onita-^ukrasambhavah, blood-seed-born, formed of virile seed and uterine blood. J^ai-fq^j-RlftRf*: Mata-pitri-nimittakah, mo ther-fath er- as-cause. Man proceeds from his mother and father, as an effect from its cause. ^«l Tasya, of him. sr^R-^9TTn-f^SF^5 Prad ana-parity a- ga-vikrayesu, in giving, abandoning and selling- flTRnpRlft Mata pitarau, the mother and the father. ^Wf^: Prabhavatah, have power.

1. We shall explain the rule for the adoption of a son. Man, formed of virile seed and uterine blood, proceeds from his mother and father (as an effect) from it cause. (Therefore), the father and the mother have power to give, to abandon or to sell their (son).

f Na, not. 3 Tu, but. ^,^ Ekam, one, only, g^ Puttram, the son. ^m^Dadyat, let give. srf^qi&^IT^l Pratigphfiyat, let receive. W VA, nor. «: Sah, he. ft Hi, because. ^^mfW SautanSya, for the continuance, l^^t Purve^am, of the ancestors.

CHAPTER 11-BRAUMACIiARI, v. Xll 25

2. But let him not ^ive nor receive (in adoption) an only son. For he (must remain) to continue the line of the ancestors.

«f Na, not. 3 Tu, bnt. ^'t Stii, a woman. 3?f Puttram, son. ^HTc^ Dad^^At, let give, xrf^^l^r?!^ Pratigrihniyat, let receive, m Va, or. ^^^^ Aiiyatra, except. «5^RTg[. Aimjnanat, with the permission. *i?r : Bliartnli, of the imsband.

3. Let a woman neither give nor receive a son except with the permission of her husband.

jrf^JT^t^q^ Pratigrabisyan, who is desirous of adopting (a son.) ^T^^iJ^^ Upakalpayate, procures, gf Dve, two. me^ Vasasi, gar- ments. §[ Dve, two. W^^ Kundale, ear-rings. ^(Joft^^ Afiguliya- kam, finger ring. ^ Cha, and. ?rT^§ Acharyam, spiritual guide. ^ Cha, and. ^%^in Vedaparagam, who has studied the whole Veda. ^<ih4 ^\^l Kuj^amayam varhi, layer of kus^a grass. ^^;^ Par- namayam, made of leaves. ^^JHi; Idhmam, fuel. ^ Iti, thus.

4. He who is desirous of adopting (a son) procures two garments, two ear-rings, and a finger-ring, a spiritual guide who has studied the whole Veda, a layer of ku^a grass and fuel (of pala^a wood) and so forth.

^^ ^^^i:^ ( ft^5T ) ^^ Tm^ ^\^^ ^^^^ ^nnrrr^ srg^Tsnmcrn^: ^gj ^^ n^i ^^ ^ ^ct% ftr^^ ii ^ u

%m Atha, then, g?^^ Bandhun, relations. «rTfq Ah%a, hav- ing called. f^^^T n«^ Nive^ana madhye, in their presence. ^5f% Rrijani, to the king. "^ Cha, and. ^T^ Avedya, having informed. «rf^f^ Parisadi, in the assembly. ^I Va, or. «?mRJl^^ Agai-amadhye, in the dwelling place. en^T^JT^ Brahman an, Brahmans. W^^ Annena, with food, qfftf^^l Parivisya, placing before them, ^mt Punyaham^ an auspicious day. ^R?I Svasti, hail. ^%* Riddhim, prosperity. ^i^ Iti, this. sTRf^c^i Vachayitva, having made them utter. ?n? Atlia, now. ^^^T^^5|!T^9immlcIT¥?i: DevayajanoUekhana prabhrityaprani ta- bby ah from that place, where the gods are worshipped, and which

26 TAJNAVALKYA SMRITL

begin with the drawing of the lines on the altar and end with the placing of the water vessels, ^ig: Datnh, of the giver. ^JT^ Samaksam, in the front, ^l^l Gatva, having gone. SW Puttram, son. d Me, to me. tft Dehi, give, ff^ Iti, thus, ftwcl Bhikseta, should request.

5. Then he convenes his relations, informs the king (of hia intentions to adopt) in their presence, feeds the (invited) Brahmans in the assembly or in his dwelling, and makes them wish him " an auspicious day, hail, and prosperity." Then he performs the cere- monies which begin with the drawing of the lines from the altar (up to the end, from that place, where the devas are worshipped) and which end with the placing of the water vessels, goes to the giver (of the child) and should address (this) request (to him) *^ give me thy son."— 6.

(6) ^^ftr Dadami, I give. ^f?> Tti, this. fciT: Itarah, other, 'flf Aha, answers.

cf Tam, him. '7^'IfiTfct Parigrihiiati, receives. wN Dharmaya^ for the fulfilment of my religious duties. ^ Tva, thee. *lR^4^lRf Parigrihnami, I take, ^^^h Santatyai, to continue the line, ^a Tva, thee, ^^ft Grihnami, I take. ^ Tti, thus.

6. The other answers " I give " (him).

He receives (the child with these words) *' I take thee for the fulfilment oi^xnj) religions duties ; T take thee to continue the line (of my ancestors)."

«r«? Atha, then. ^^f^^^T^J Vastrakundalabhyam, with gai% ments and ear-rings. Hl^cjO^i^T Anguliyakena, with finger ring. "^ Cha, and. «r^^c?l Alankpitya, having adorned. '?ft*'TRJPJ9lf Paridhana prabhritya, beginning with the rite of Paridh^^na, viz.y placing of the pieces of woods called the Paridhis wf&g^^ W^l Agnimukhal Kritvft,, ending with the ceremony called Agnimukhou ^^^ Pakvan, cooked (food), ittf^ Juhoti, offers.

7. Then he adorns him with the fabove-mentioned) tw€> garments, the two ear-rings, and the finger ring, performs the ritea TvhicU begin with the placing of the (pieces of wood called) Paridbi^-

dUAPtER 11— BE ARMAGH Am, v. Xlt. 2f

(fences round the altar/ and end with the Agnimukha and ofTer (a portion) of the cooked (food) in the fire.

l: Yah, who. ^f Tva, thee. ^^T ttrida, with (gtateful) heart. ^Rmr Kirina, with praises. IPTW: Manyamanah, remembering. (Rig- Veda, 5-4-10.) ^ Iti, this. 3^>S^I^ Puronuvakyam, the verse jPuronuvakyam. %{^^ Anuchya, having recited. ^^^ Yasmai, to which. ^ Tvam, thou. %W^ Sukfite, of good deeds. m^k%: Jatave- dah, 0 Jatavedas (Rig- Veda, 5-4-ll;> ^ Iti, this. ^sq^ji Yajyaya, with the Yajya (verse.) itlf^ Juhoti, offers an oblation.

8. Having recited the Puronavakya (verse) " As I remember- ing thee with grateful spirit," &c., (Rv. V. 4. 10) he offers an obla- tion, reciting the Yajya (verse) " The pious man, 0 Jatavedas," &c. (Rv. V. 4. 11).

Note.— As I, remembering thee with grateful spirit, a mortal call \»ith might on the immortal, vouchsafe us high renown, O Jatavedas, and may I be immortal by my children. (Rv. V. 4. 10.)

The pious man, O Jatavedas Agni, to whom thou grantest ample room and pleasure, gaineth abundant wealth with sons and horses, and with kine for his well being.— Rev. V. 4. 11.)

V^ Atha, then. SJTfrft: Vyahfitih, Vyahyiti (verse). |^T Hutv4, having offered. ft^^^5T^% Svi§takritprabhfiti, which begin with the oblation to Agni Svistakrit. %§[ Siddham, known ^^^^^1^1^^^ A-dhenuvarapra* d§.nat, end with the presentation of a cow. ^"HT^ Daksi^jam, as a fee. ^^f^ Daditi, gives.

9. Then he offers (oblations reciting) the Vyahritis : — (the ceremonies) which begin with the oblation to Agni Svistakrit and end with the presentation of a cow, as a fee (to the ofhciating priest are known.)

^ Ete, these two. R^ Eva, also. ^«^ Vasasi, two garments. «?^ Ete, these two. H,^ Eva, also. fS^ Kuncjale, ear-rings (two). '^^^ Etat, this, ^ Cha, and. Anguliyakam, finger ring.

10. And presents (to the spiritual guide) as a sacrificial fee

28 YAJNAVALKVA SMRITI.

those two dref=ses, those two ear-rings, and that finger-ring (with which he had addressed the child.)

^^ ^4l<<:i: ^ ^q^^ g^^^Tid^ vi^Stfe^WT^ lt«n^: nun

lf^ Yadi, if. ^,^ W^ EvamkritvH, after the performance of these (rites). ^TW» Aurasah, legitimate. 3^* puttrah, son. ^cqsiS utpadyate, is born. ^^^^ turiyabhik, receiver of the fourth share. "^^J Esah, the adopted son. *T^% Bhavati, is. ^f^ Iti, this. 5 Ha, verily. ^^Ilf Sraaha, Bays. (^^I^*l0 (Baudhayanab\ so-named Risi.

11. If after the performance of these (rites) a legitimate son of liis own body is born (to the adopter, then the adopted son) receives a fourth (of the legitimate son's) share.

Thus says Baudhayana.

THE PUJA OP THE GODDESS SASTHI.

Says Ndrada : —

^drada.—The sixth night should be specially guarded. Vigil should be kept in the night ; and offering should be given to the ancestors. Men should keep awake the whole night armed, and women in dancing and singing : and so also on the tenth night of birth.

THE RITUAL.

Perform Sankalpa with the following Mantra : —

Sahkalpa. — To-day (in the year so and so, &c....) I shall worship with these hunlble offerings, Ganapati, Dnrga, Ista devat^, (the tutelary deity), Kula-devat^ (the family deity), Grama-devata (the village deity), the Sixteen Mothers, Gauri and the rest, the Six Krittikas, Karfcikeya (the God of War), the Weapon, Visnu and Maha Sasthi, &c., desiring to obtain all kinds of prosperity, and in order to please the Supreme Isvara, and by the removal of calamities, to pray for the attainment of long life and health for the new born baby, for its mother, and for myself For the successful performance of all ceremonies I shall worship first Ganapati also.

Qanapati pilifd.— Halving recited this Sankalpa, lot him worship Ganapati with P&dya (water for washing the feet), Arghya, Achamaniya, &c.

Then let him pray to Ganapati with the following Mantra :—

" Om ! O Deva, destroyer of all obstacles ! One-tusked, elephant- faced, tliou art worshipped with devotion and love. Make this infant attain long life. O big- bellied I O Great One I O Destroyer of all misfortunes, may the child live long through thy Grace."

The dispersion of goblins.— Having thus prayed to Ganapati, let him scatter mustard seeds all round, reciting :—" Fly away, ye evil spirits and goblins that dwell in earth ; may all the evil spirits that throw obstacles, bo destroyed through the command of fciiva."

O ha ^a-stMpana, —Then let him place a jar full of water and recite on it the Mantra :—" May Heaven and Earth, the Mighty pair, bedew for us our sacrifice, and feed us full with nourishments."— (Big. Voda, T. 22. 18), Then let him worship Varuna on this jar. Then place on this jar tho metal imago of the goddess taken ftom tho furnace. Then let him worship, after invocation, Ganapati, Durga and

CHAPTER II-BRAHMAGUARI, v. XIT. 29

tho rest on the small heaps of rico or on botcl-nuts. The first of these is the pOja of Ganapati.

Durgd pwjd.— The next is the PAja of Dur^ft with Jayanti mantra, namely : — "Jayanti, Mangalfi, Kali, Bhadrakftii, KapSIiiii, Diirj^a, K^amS, hiva, Dhfltri, Sv&hA, Svaclha, namastutc." *' Salutation to Tho(;, (> All-conquering^, O Auspicious one! O Time I O Fortunate Time! O Destiny! O Difliculty-remover I O Forgiving One I O Good 1 O Supporter ! O Svahd ! O Svadha ! "

Then having worshipped the Ista-devatd, the Kula-devatd, the GrSma-devata, along with their respective vehicles, he should invoke the Sixteen Mothers and worship them. Then he should offer the following prayer :— " O Mothers of all creatures ! O Sources of all prosperity ! Being worshipped by me with faith, protect ye ray child."

Six Krittikds and Eight Siddhi -.—Then the six Kpittik&s should be worshipped. The Six Krittikas are named Siva, SambhOti, Priti, Sannati, AnasfiyS, and llhama. The Eight Siddhis (Occult Powers) are AnimS, (becoming small like an atom), Mahima (becoming big), Garima (becoming heavy), Laghima (becoming light), Prapti (power of attaining), Prakamya, Isitva (lordliness), Vasitva (subjugating the will of another).

Brahma Siva and Ndrdyana.—These should be worshipped— Brahmfi, and his spouse Sarasvati, Sankara and his spouse Bhavani, and Narayana and his spouse Laksmi. In the same way tho Loka-p&las (the Guardian angels of the planets) should be worshipped.

The Mantras.— The pfljd mantras are, as for Siva, Sivayai namah, for Sambhati, SarabhUtyai namah, &c. Each should be invoked and worshipped as above.

Kdrtikeya Vu]d. — Then invoking K^rtikeya, worship him ; and afterwards offer the following prayer : —

" Om ! O Kartikeya ! Mighty-armed ! O Heart's-delight of Gauri I O Deva ! pro- tect my son. Salutation to thee, O Kartikeya I "

The Sword Pmj^z.— Then let him worship the sword, after propet invocation. Then pray : —

** The "-.word, the Punisher, the Scimitar, the Sharp-edged, the difficult-of- attainment, the Womb-of Fortune, the Victory, and the Upholder-of-law. Salutation to thee. These are thy eight names, O Sword ! given to thee by the Creator himself. Thy asterism is Krittika thy Guru is Lord Mahadeva, thy body is golden (or Rohinya), thy protector is Lord Jan^rdana. Thou art my father and grandfather. Protect thou me always. Thou art refulgent like a blue cloud, sharp-teethed and small- bellied (tiksoa-danstra, krisodara). [Thou art pure of heart, without anger and full of great energy.] Through thy help the earth is maintained, through thee, the Demon Buffalo was killed, therefore salutation to thee, O Sword ! O sharp-edged ! Pure-steel ! " (Durgotsava Ritual in Brihat Nandikesvara Purana.)

" fealutation to Thee ! O Narayani ! O Killer of Munda ! O Chamunda I O Goddess of Destiny ! O Prosperity ! O destroyer of all evils ! '*

This mode of pOjS, is to be understood everywhere else also.

The Bamboo Pft^d,— Then let him worship bamboo (vamsa.) There is [a pun on this word ; here it means " bamboo " primarily, and dynasty or family-tree second- arily.]

" O auspicious One! Giver of all auspicious things! O the ever-beloved of Govinda ! O Varnsa (bamboo) ! increase my vamsa (dynasty). Salutation to thee, O Ever-merry ! "

[Lute made of bamboo is the constant companion of Krisna.]

30 YAJNAVALKVA SMRITL

The tnace.— Then give pfija to musala (the mace). And salute reciting :~ *' O mace, grant to my son all that excellent strength which is possessed by Visnu of the Unbounded energy."

The conch shell. — Then conch must be worshipped and saluted thus : — Thou art the holiest of all holy things : the most auspicious of all auspicious things. Thou art held by Visnu. Vouchsafe peace to me. O conch, thou art white. Thou art destroyer of mortal sins,"

The churning stick.— Then the churning stick should be Worshipped and saluted thus : — " O churning stick, thou art Mandara Mountain, by thee the ocean was churned. Churn away all evils from this my son— salutation to thee."

Visnw Pu;d. — Then do puja to Visnu and salute With the following : — Adored of the three worlds, Lord of Sri ! O giver of victory ! Grant peace, O weilder of the mace ! O Ndrayana;! all hail to Thee ! Let there be peace, let there be auspicious- ness, let there be good of the child. Let the Lord Janardana himself protect this infant. "

The plough.- Let him then worship the plough, and salute it ;— " O thou plough-share ! O Great One ! O destroyer of all evils ! O Rohineya ! protect always my child. Sulatation to thee." [This verse may also be translated as applynig to Balardma, the wielder of the plough.]

THEN HE SHOULD WORSHIP SASTHl.

Prdndydma and Nydsa.— Perform PrSnayama with Om : and Nydsa of the fingers and limbs with the syllable sftsi &c : as Om am angusth§,bhyam namah ; (salutation to the two thumbs) ; Om sim tarjanibhyara namah (index finger) ; Om sflm madhyamabhy&m namah (middle fingers) ; Om saim an§,mikabhyam namah (ring- fingers) ; Om saum kanistikabhyam namah (little fingers), Om sah karatal* kara- pfisth'abhyam^namah (palm and back of the hands). Then perform nySsa of the limbs: — Om sS,ra hridayaya namah (heart): Om sim s'irase svaha (Om svdha to head); Om sflip sikh&yai vasat (vasat to tuft knot) : Om saim kavach^ya hum (Hum to the arms) ; Om saum netratraya Vausat (to the three eyes) ; Om sah astrdya Phat (Pha^ to the hands).

Dhydna. — Then let him meditate and make the image of the goddess thus :— " The goddess is seated on a full-blown lotus, in a semi-lotus posture (one foot crossed and the other pendant ?), adorned with all ornaments, having full-developed breasts, always raining nectar, dressed in yellow silk, having four arms, in the right upper hand holding a thick sceptre, and in the left upper hand holding an auspicious blue lotus, while holding various weapons in the other right and left arms." Having thus meditated on her, performing Prfinayama, (imagine that you) bring her out (of your hearts through the right nostril and place it on the metal imago mentioned before, in the eight-petalled lotus, and invoke her with the follow- ing mantra :—" Come O boon-giving goddess! O famed as great Sas^hi ! protect my son with all thy powers, Hail to thee O Mahft Sasthi."

AvaHana.—Then saying " O great Sasthi, come hero and stay hero," offer pfij ft to her. O Janmadft ! Hail, O Giver of birth ! I invoke the Birth-giver goddess Hail, O Jiv&ntikft, O Living One ! I invoke the life-giver. "Be this our praise, O Varuna and Mitra; may this be health and force to us. O Agni may we obtain firm ground and room for resting ; Glory fco heaven, the lofty habitation." (Rig Veda, V. 47 7). The pOja mantra is " Ydm janfth pratinandanti, &c.— (P&r4skara Gf ihya Sfitra, III. 2. 2.)

Afantru.— The night whom men welcome like a cow that comes to them, that

CHAPTER II-BRAIlMACIlAni v. XT I. PA

night which is the consort of tho year, may that night bo auspicious to us. SvSha 1 Tho night which is the imago of tho yoar, that wo worship. May I reach old ago imparting strength to my offspring. Svaha ! To the Samvatsara, to the Parivatsara, to the Idavatsara, to the Idvatsara, to tho Vatsara bring yo groat adoration, may •we undocayod, unbeaten, long enjoy tho favour of these years wliich are worthy of sacrifices. SvAhft I May summer, winter and spring, tho rains be friendly and may autumn be freo of danger to us. In the safe protection of these seasons may wo dwell, and may they last to ns through a hundred years. Svaha.

Glory to thee, O Goddess, O Mother of tho universe, O Giver of delight to the universe ! Be gracious, O auspicious goddess ! Hail to thee, O Goddess Sasthi ! O Goddess Sasthi ! O powerful One ! O Giver of Son to all ! O Giver of Boons 1 May my child live long through thy grace."

Naiucdya.— Having thus worshipped, let him offer Naivedya (cooked food) with the mantra :— " Deign to accept this food (Naivedya) consisting of cooked sweet rice, milk porridge (payasa), cake (polika), and pistha golika cake." Then offer fruits : — <* I present these many excellent delightful fruits, may they give satisfac- tion to Sasthi. Through fruit, everything become successful (fruitful) and ali desires are accomplished (fructify)." Then salute with the following mantra : — <' O thou lover of thy devotees, and of men and sages and angels, protect this my son ! O Mahd Sasthi hail to thee.*'

Prmjer to Sasthi.— Then offer the child to the goddess, reciting :~" As thou didst protect the infant Skanda, the son of Gauri, so protect this child of mine. Glory to thee, O Sasthiksl. Glory to thee, O goddess Sasthi, lady of the confinement room ! Thou hast been worshipped with great devotion, protect the child along with its mother. Controller of all beings, increaser of all prosperity, Instructor of all learnings, O mother ! we bow to Thee. Thou procreator of all worlds, especially of all children, protect always my son in thy Nargliyani form. O Destroyer of Obstacles ! O Mahst Sasthi ! protect this baby always. Protect the child along with the mother, always residing in this family. O Mother ! thou doest always good to all creatures! Thou art the benefactress of the whole world as Sasthi protect thou always my son. O SasthikS, I O Illustrious ! O Giver of good and bad boons ! May my child live long through Thy grace, free from all dangers. In this lying-in chamber, surrounded by all shining ones, protect O Glorious one I O Destroyer of all misfortunes ! I have brought this child, born in my family, to thy feet, craving thy protection, may th« child live long. All hail to Thee, O Maha Sasthi ! Protect this child. Thou art the energy of all the devas, thou art the well wisher of all children, protect like a mother, my son ; glory to thee, O Maha Sasthi. As Rudrani in thy awe-inspiriag form, destroy all misfortunes. Giver of Life ! O Giver of strength, O goddess ! protect the child and be auspicious. Protect thou this child born in my family, from the Raksasas, the Bhutas, the Pisaehas from the Dakinis and Yoginis. Protect like a mother my child from all beasts, and serpents. Thou art, O goddess ! the Visnu force, thou art the Brahm&ic force, thou the Rudra force, all glory to Thee, O Mah^ Sasthi. Thou art renowned as Maha Sa:-thi, the foster-mother of Kirtikeya, may my child live long, fre.e from all calamities, through thy grace."

Baptism.—" Then let him baptise the child reciting :— " Let that power be in my child, by which force Kriena upheld with one hand the uprooted hill. May there be peace and prosperity, may all calamities be destroyed, may the sin go back from whence it came."

Kdrtikeya, -Then pray to Kdrtikeya :— " May the sun and Moon and the Lords ^ the Quarters, and also Yama and Bhava protect this my child, and take charge

32 YAJNAVALKVA SMEITI.

of it. Let all the Devas from Indra downwards protect this child in all conditions and times, by day and by night, whether it be alert or heedless."

A Prayer. — Then let him recite the Protection hymn as given in the Ayur "Veda :— " May Brahma always destroy all those N^gas, Pisachas, Gandharvas, Pitaras, and Rakeasas who want to injure thee. May the Lords of the Quarters and Intermediate Quarters protect thee from Nigbt-wanderers of the earth and sky in all quarters. May the Jli^jis, the Devas, the self-controlled Rajar^is, the moun- tains, the rivers, and all seas and oceans protect thee. May Agni protect thy tongue, may Vdyu protect thy breaths called Pranas, may Soma protect thy Vyana, and Parjanya thy ApSna. May the lightnings protect thy Udana, and the thunders thy Saraana. May Indra, the Lord of Force, protect thy strength and Brihaspati protect thy will and thoughts. May the Gandharvas protect thy desires, and may Indra guard thy goodness (Sattva). May the King Varuna protect thy intelligence and Ocean guard thy navel ; the Sun, thy eyes ; the Directions, thy ears, and may the Moon protect thy mind. May the Vayu protect thy nostrils, and tho Herbs thy hair of the body. May the Ether protect thy ears ; and the Earth thy body, the Fire thy head, Visnu thy prowess and manliness. Brahma, the best of all, protect thy hands and feet. May these deities preside over the various parts of thy body always. After destroying all diseases, by reciting the above mantras taught in the Vedas, be thou protected. Mayst thou attain long life. May Visnu say " Peace to thee," may the Narada and the others say " Peace to thee." May Agni say " Peace," May V^yu say " Peace," may the Devas and mighty serpents say ** Peace," may the PitSmaha say " Peace." May they all increase thy life."

Rak^d thi^ead. — While reciting this stotra (of 11 verses) let him take eleven threads, and make eleven knots, and the nurse (or mother) should put these threads round the neck of the child. Then fumigate the room (of confinement) by burning whtie mustard seed, salt and the leaves of nim tree.

K§etra-pdla.— Then do piija to Ksetra-pala. The Saiikalpa is :— " I, in such and such country, on such and such day, &c., will worship Ksetra-pala with all the worshipful concomitant Devas along with him, in order to procure all good fortune and remove all misfortunes, and to get long life and health for my new-born boy."

Bhairava.— Then he should say :— Bhairavdya Namah, Bhairavam Av^hayami. *• Glory to the Terrible, I invoke tho Terrible." " Glory to Ksetra-pMa, I invoke Ksetra-pala, I invoke Gandharvas, I invoke Bhdtas, &c.

Invocatiov.—l invoke Yoginis and the rest. I invoke the Mothers. I invoke the Adityas and the rest. I invoke the Wardens of the Quarters. I invoke the Mothers-of-the Door."

THE BALI OFFERING.

Bali offering.— Then having worshipped the invoked Devas, let him give them Bali of fried mftsa pulse (?), reciting the following :— " Peaceful (nirvdna), free from agitation, peerless, free from taint, free from modification, awe-inspiring, holding a discus for wheel), a sceptre, fiery mouthed, like a Rudra in splendour, making noise loud and continuous, with frowning brows, the Terrible, with a trident (bfila) in hand, and a log of tho bod post, myriad times terrible, having a damaru in hand- such is the dcva Ksetra-pfila-protcctor of the field. I salnto him."

bhairava.— Bhairav&ya namah, imflm sadipam mfisa-bhokta-balim samarpa- yftrai:— "Salutation to Bhairava. This offering of fried ra&sa pulse and the lamp I offer to him."

Gawdharuas.— ♦• May the semi-divine beings, the Gandharvfts, all of whom can

en AFTER U—BRATlMACnAm, v. XIT. 3

I

assume various forms at will, protect my son ; and being satisflod, accept this bali offering." Then say Gandharvobhyo iiamali, &c., as above.

KHetra-p6la.—0 Ksctra-pfila ! all glory to thoo, O giver of all fruits of peace I accept this bali and remove all calamities from the child." Say " Ksetra-paUya, &c."

Ohostn, &c.— " May all the Bhfttas, Daityjla, Pisachfts, and the rest, the Gan- dharvfis and the hosts of liaksasas bo propitious to me, and accept this bali." Say Bhutudibhyo namah. &c.

yogutis.— **May the Yogini, the Dakint, and the Mothers, wherever they may be dwelling, be all peaceful, and accept this bali of mine." Say Foginyadibhyo, &c.

The Mothers. — May the semi-divine Mothers, who at will assume many forms, themselves protect my sou ; and being pleased accept this bali." Say Matribhyo namah, &c.

T/ic Adttyas, &c.— "May all the Grahas like the Adityas and the rest who always dwell in heaven, protect the child and accept this bali of mine." Say Adityii- dibhyo namah, &c.

Tke Dikpdlds.—^' May the Guardians of the Quarters and also Indra, <fec., dwelling in their respective places become auspicious and accept this bali of mine." Say Dikpalebhyo namah, &c.

Then salute Chamunda by saying" Chamundayai namah : all glory to Chamunda.

The Door Mothers.— -^^ The six Dvara-Mataras are Nanda, Nandini, Vasistha, Vdsudeva, Bhargava, Jaya-Vijaya. May they accept this bali." Say Dvara-matri- bhyah, &c.

Then recite the following Vaidic mantras ; —

Indra bali. — Of the Mantra '* Trataram Indram," the seer is Garga, the Devat4 is Indra, the metre is Tristup, and it is employed in offering bali to Indra.

Mantra. — Indra, the Saviour, Indra, the Helper, Indra, the Hero who listens

at each invocation,

Sakra I call, Indra invoked of many. May Indra Maghovan prosper and blesa US.

(Rig VedA, VI, 47. 11).

Formula. — Then say:—" To Indra, to his dependents, i.e., family members, to his weapon, to his spouse (or Energy), I offer this masa-bali along with the candle. O Indra ! protect the quarters, eat the bali, and be the giver of long life to me and my family, be giver of prosperity, be giver of peace, be giver of increase, be giver of contentment, and be giver of welfare."

This formula should be repeated, after the following verses also, substituting for Indra the appropriate name of the Devata.

Agni hall.— 01 the Mantra " Agnim dyuttam," the seer is Kanva Medh&tithi, the Devata is Agni, the metre is Gayatri, and it is employed in offering bali to Agni.

Mantra,— We choose Agni, the messenger, the herald, master of all wealth,

"Well skilled in this our sacrifice. — (lElig Veda, 1. 12. 1).

Then say : — "To Agni, to his dependents, &c.," as above.

Yama ball.— Of the mantra "Yamaya Somam," the seer is Yama, the Devatd is Yama, the metre is Anustup and it is employed in offering bali to Yama.

Mantra. — To Yama pour the Soma, bring to Yama consecrated gifts.

To Yama sacrifice prepared and heralded by Agni goes.— (Big Veda, X. 14. 13).

Then, as above, say " To Yama, to his dependents, &c."

Nirriti bali.— Of the mantra " Mo su nah," the seer is Ghora K^nva, the DevatS is Nirf iti, the metre is Gayatri, and it is employed in offering bali to Nirriti. 5

34 YAJNAVALKYA SMEITL

Mantra. — Let not destructive plague or plague hard to be conquered, strike us. down:

Let eaeb, with drought, depart from us. — (|lig Veda, I. 38. 6),

Say as above " To Nirriti &c.

Varuna bali.— Of the Mantra " Tat tvt yami," the seer is Sunahsepa, the Devat4 is Varuna^ the metre is Tri^tupa : and it is employed to offer bali to Varuna.

Mantra. — I ask this of thee with prayer adoring, thy worshipper craves this, with his oblation.

Varuna> stay thou here and be not angry ; steal not our life from us, O thou "Wide Ruler.— (Rig Veda, 1.24. 11). .

Say as above " To Varuna, &c.'*

Vdyu hall. — Of the mantra " Tava Vayo," the seer is Angiras, the devata is Vdya, the metre is G^yatri, and it is employed in offering bali to Vayu.

Mantra.— Wonderful Vayu, Lord of Right, thou who art Tvashtar's son-in-law.

Thy saving succour we elect.— (Rig Veda, Till, 26. 21),.

Then say, as above, " To Vayu, &c."

Soma bati.^Oi the mantra " Soma dhenum,** the seer is Gautama, the DevatS is Soma, the metre is Tristup, and it is emplojed in offering bali to Soma.

Mantra.— To him who worships, Soma give the milch-cow,, a fteet steed and a man of active knowledge.

Skilled in home duties, meet for holy synod, for council meet, a glory to his father.— (Rig Veda, I, 91. 20).

Then say, as above "To Soma, <&c."

Isdnu hali. — Of the mantra " Tarn Isanam," the seer is Gautama, the Devat^. tSi isana, the metre -is JagatS and it is^employed in offering bali to Isana.,

Mantra.— Him we invoke for aid who reigns supreme, the Lord of all that stands or moves, inspirer of the soul.

That Pushan may promote the increase of our wealth, our keeper aad ou?^ guard infallible for our good.— (Rig Veda I, 89. 5>.

Then say as above "To isdna, &c."

Ananta hali. — Of the mantra "Sahsra sirsd,'* the seer is Nar^yana, the DevaiS is Ananta, the metre is Anustup, and it is employed in offering ball to Ananta.,

Mantra. — A thousand heads hath Purusa, a thousand eyes, a thousand feet.

On every side pervading earth he fills a space ten fingers wide.— (Rig Veda, X, 90. 1).

Brahma bali.— Of the mantra " BrahmS Yajiianam," the seer is Gautama, Vdma Dova, the Devata is Brahma, the metre is Tristup, and it is employed in offering bali to Brahma.

Mantra.— Eastward at first was Brahma generated. Vena overspread the Bright Ones from the summit.

Discolsed his deepest nearest revelations, womb of existent and of non-exis- tent—lYajur Veda, XllI, 8).

Then say as above " To Brahmft, &c."^

Gaijupati balf— Of the mantra "Ganfinftro tvft," the seer is Gpitsamada, the Devatft is Ganapati, the metre is JagatJ, and it is employed in offering ball to. Ganapati.

Mantra.- We call thee. Lord and Leader of the heavenly hosts, the wise »uiong the wise, the faraousost of all.

The king, supreme of prayers, O Brahmanaspati, hear us with help ; sit dowifc lu 4>lace of sacrifice^— (Ri^ Veda, ill, 28^ l).

CEAPTBU IT-nnAUMACnART, v. XI t. 35

Then say, as before, " To Ganapati, &c."

Then say, afldrossinp Janmadd : — ♦* O Giver of birfch, accept this bali, bo thoti the giver of long life to mo and my family, bo giver of prosperity, be giver of peace, be giver of increase, bo giver of contentment and welfare. O goddess Sasthi, accept this bali, be thou giver of long life to mo and ray family members, be giver of prosperity, bo giver of peace, bo givor of increase, bo giver of contentment and of welfare." Then say addressing Jivantikd the same *' O Jivantika, &c." Simi- larly to Indr&di Lokapalas, "O Indradi Lokapftla, &c."

Then offer bali to the Sun, the Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rdhu and Ketu, and Durg4, with the following ten mantras of the Uig Veda. [For the sake of brevity we giye merely the names of Seer, Devatd and M^tre without wsing any other words].

T-}ie Sun.—U. Hiranya-stupa, D. Savitd, Ch. Tristup. I. 85-2. Throughout the dnsky firmament advancing. Laying to rest the immortal and the mortal. Borne in his golden chariot he cometh, Savitar, God who looks on every creature. Then say as above to the Sun, so and so, &c. U^e Moon—R. Gautama, D. Soma, Ch. Gdyatri. I. 91-17.

Wax, O most gladdening Soma great through all the ray a of

light, and be A friend of most illustrious fame to prosper ug. Then say as above to the Moon, so and so, &c. Mars.-R, Virupa, D. Angaraka, Ch. Gdyatri. VIII. 44-16.

O Agni, Brother, made by strength, Lord of red steeds and

brilliant sway, Take pleasure in this laud of mine. Then say as above to Mars, so and so, &c. 'Merctirif.—R. Somyalj, D. Budh, Ch. Tristup. X. lGl-1.

Wake with one mind, my friends, and kindle Agni, y© Who are many and dwell together, ^

Agni and Dadhikras and Dawn the Goddess, yow, Gods with Indra, I call down to help us. Then say as above to Mercury, so and so, &c. •iupiUr,—'R, Gfitsamaudah, D. Brihaspati, Ch. Tristup. 11. 23-15 Brihaspati, that which the foe deserves not, Which shines among the folk effectual, splendid, That Son of Law ! which is with might, Refulgent— that treasure wonderful bestow thou oil tls* Then say to Brihaspati as above. 1. Venus.— R. Parfisara, D. Sukra, Ch. Dvipada Virat. I. 69-1.

Victorious in the wood. Friend among men, Ever he claims obedience asking Gracious like peace, blessing like mental power, Priest was he, offering-bearer, full of thought. Saturn.— R. Ririmviti, D. Sani, Ch, Usnik. 8. 18-9

May Agni bless us with his fires, and Stirya warm us pleasantly; May the pure wind breathe sweet on us, and chase our foes. Then say, •* O Sani, &c

36 YAJNAVALKYA SMRITT.

Rdhu.^R. Banadeva, D. Rahu, Ch. G&yatri. 4. 31-1 With what help will he come to US| Wonderful, ever-waxing Friend, With what most mighty company ?

Ketti.— R. Madhuchanda, D. Ketu, Ch. Gdyatri. 1. 6-3

Thou, making light where no light was, And form, O men ! where form was not, Wast born together with the Dawns. Then say " O Ketu, «&c.

Diirgd.—n. Kasyap, D. Durga, Ch. Tristup. 1. 99-1

For Jatavedas let us press the Soma : May he consume the wealth of the malignant. May Agni carry us through all our troubles, Through grief as in a boat across the river. Then say " O Durg^, &c. «

Then similarly offer ' Bali ' to Kirbikeya saying Bho K^rtikeya, &c., To Sword, Bho Kharga, &c., to Arrow, Bho Sara, (fee, To Churning Stick, Bho Mantha, To Ksetra-pal, Bho Ksetra-pS.1.

Then salute Ganesa, Durga, IstadevatA, Kuladevata, Grdmadevat^, Sat Krit- tik^s, Eight Siddhis, Brahmd together with Sarasvati, Sankara together with Bhavdni, Narayana together with Laksmi K^rtikeya, Sword, Bamboo, Pestle, Churning Stick* Visnu, Sasthi Devi, Janmada, Jivantika.

Thus having given Bali and offered Pflja, let him give fee to Br^hmanas, that the ceremony may be complete. TheSankalpa for giving fee is as follows :—

Kritasya puj^vidheh Sangatasidhyartham ndnSn^magotrebhyo BrS,hmanebhyo Khddyaphal t^mbCiladaksina ksirapatyadidanam Karisye.

I shall give fee to these Br§,hmanas, belonging to various gotras and bearing many names, in order to complete the ceremony of pOjS,, the fee to be in the shape of food, fruits, betel, money, milk, etc.

Then, let him offer the fruits of his karma to Iswara, and recite YasyaSmritya, &c., Mantrahinam, etc.

Then let him perform the Arati of the God, of the mother and of the worshipper (Yajmdna) with the mantra Sriyijata, &c.

Then the Br^hmanas should give benediction.

The gift made in this Sastika puja is not tainted with the impurity of birth.

As says Vyftsa : —

The goddesses, presiding over the chamber of confinement and who are called Janmada, are worshipped during the birth impurity because it has been said that in performing the pOjS, of these deities on the occasion of birth there is purity instead impurity. Out of the period of birth impurity the following three days are not considered to be impure, vi«., the 1st, the 6th, and the 10th day of tho birth of a son.

Lot him make the tilak of the child with yellow pigment. Let him tie a goat near the lying-in room and men armed with weapons keep awake the night according to the custom of the family.

CUAPTER II—BRATIMACflARl, v. Xll. 37

THE NAMAKAUAIiJA (CHRISTENING) CEREMONY. Oarga. — Says Garga : — " The father alono of tho child should namo it after tho name of tho month (in wiiich it is born) or that of tho guru or spiritual teacher." " The names of tho month arc thus given in tho Sangraha (I) Krisna, (2) Ananta,

(8) Achyuta, (4) Chakri (5) Vaikuntha, (6) Jandrdana, (7) Upendra, (8) Yajua purusa,

(9) Vfisudeva, (10) Hari, (I I) Yogisa and (12) Pundarikilksa respectively."

By "respectively" is meant by tho elders, beginning with Mdrga feirsa. According to others, beginning with Chaitra. [According to Garga, tho name of the months should commence with that of Marga Sirsa. Thus if a child be born in tho mouth of Pausa, it will bo named Ananta ; if in Magha, Achyuta. If in Phdlguna, Chakri ; if in Chaitra, Vaikuntha, &c.]

Vasi§thu.— If the proper time of naming is over [then the child should be named] when the moon is in any one of the following ^constellations, as says Vasistha : — Uttara, Revatr, Hasta, MuU, Pusya, Sravana, Visakha, Svati, Mrigasirsa, Bharani, and DhanisthS, are praiseworthy stars to name the child."

The Apastamba O. S.— Says Apastamba in his Grihya SOtra (XV. 8) :— " On the tenth day, after the mother has risen and taken a bath, he gives a name to the son. The father and th^ mother should pronounce that name first. (9) It should bo a name of two syllables or of four syllables ; the first part should be a noun ; the second a verb ; it should have a long vowel or the Visarga at the end, should begia

Mith a sonant, and contain a semi-vowel. (10) Or it should contain the particle ^ su, for such a name has a firm foundation ; thus it is said in u Brahmana."

Baudhdyana. — Baudhayana gives the folloAving alternatives : — " The names may be either after those of Ili§is, or of Devatas, or after one's ancestors." As Vas'iathaor Narada (after sages), Visnu or Siva (after a deity), or Yajiia-sarma orSoma-sarma &c., (after family ancestors). The names of girls should consist of uneven syllables, i.e., odd syllables : as : Sri, Gau, Bhfirati, &c.

[The sense is this : A name given to a child in the vernacular of the country (should never be used) in a Sahkalpa, &c., for Barbarians only entertain such a false notion that such vernacular names can be used in Sankalpa, &c. [Therefore it follows that a man must possess a proper Sanskrit name to entitle him to perform religious ceremonies].

Therefore the pious [Hindu] should give a name [to his child] as laid down in Aswal&yana Grihya Sutras : — " And let them give him a name beginning with a sonant, with a semi- vowel in it, with the Visarga at its end, consisting of two syllables." Or of four syllables ; " Of two syllables, if he is desirous of firm possession. Bnt the name should not consist of a Taddhita affix." [Aswal^yana, I. 15. 4-6].

Moreover, Agni, &c., are said to be the names of deities presiding over constella- tions [and names may be given according to these constellation-devatas.] For, in all ceremonial works the name given to a person according to the constellation or the deity of the constellation is to be recited. The Vedanga Jyotisa also gives the above rules. The elders say, in giving a name regard should be had to the first syllable of the constellation. The same is mentioned in some Griya Parisisthas also.

THE SECRET NAME.

Apastamba further says :—♦♦ And he gives him a Naksatra name." *' That is secret." (Grihya-Sutra. 6 Patala, Sect. 15, verses 2 and 3). Aswalayana says : — "And let him also find out (for the child) a name to be used at respectful

38

YAJNAVALKYA SMniTL

salutations (such as that due to the Achdrya at the ceremony of the initiation) ; that his mother and father (alone) should know till his initiation."

This is the custom of the elders and the Sib^has in the matter of giving names* Therefore in the Jyotisa, it is said, that this secret name alone is to be used in all ceremonies. This secret name is formed, according to some, by adding a Taddhita afiSx to the name of the constellation. Thus a child born under R.ohini naksatra is called Rauhina, &c. [some constellations, such as Tisya,, Aslesa, Hasta, Visakha» Anuradha, Asadha, Sravistha, remain unchanged in forming names. Such as a child born under Tisya would be called Tisya, &c.]

Note :— In the Hiranyakesin G. S. the following rule is laid down :— " He should give him two names. For it is understood (Taitt. Samhita, YI. 3. 1. 3.) Therefore a Brahmana who has two names, will have success. The second name should be a Naksatra name. The one name should be secret ; by the other they should call him." (II. 1. 4. 12-14).

Manu lays down the following rules :~II, 30-33.

But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child) on the tenth or twelfth (day after birth), or on a lucky lunar day in a lucky muhQrta, under an auspicious constellation. ^

Let (the first part of) a Brdhmana's name (denote something) auspicious, a Ksatriya's be connected with power, and a Vaisya's with wealth, but a fefidra'a (express something) contemptible,

(The second part of) a Brahman's (name) shall be (a word) implying happiness, of a Ksatriya's (a word) implying protection, of a Vais'ya's (a term) expressive of thriving, and of a Siidra's (an expression) denoting service.

The names of women should be easy to pronounce, not imply anything dreadful, pos=;ess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction.

The following are the names of the constellations together with their DevatS,s and the first letter of the name which should be given to the boy.

Name of the Star.

Afivinl

Bharani

Krittika

Rohini

Mrigat^irah

Ardra

Punarvasu

Pusya

At^lesa

Magha

PQrva Phalguni

Uttara Phalguni

HastS,

Chitra

Devai §L.

Asvini Kumara

Yam a Raj^

Agni ...

Brahma

Chandrama

Siva ...

Aditi...

Brihaspati

Sarpa

Pi tar

]31iaga

AryamS

SOrya

Tva^t^

The first letter of child's name.

... ChO, che, cho, la, \, %, "^T, 31. ... Li, lu, le, lo, #, ^r^, ^. ... A, i, u, e, 9T, %9 5, «?. ... 0, va, vi, vfi, ^r, gr, gft, %, . . . Ve, vo, ka, kt, #, ^, «T, ^. ... Ku, gha, h, chlia, ^, ^, ^, ^, ... Ke, ko, ha, hi, i> ir, fT, %. ... Hii, he, ho, da, f, t, tf> «T. ... pi, da, de, do, ^, f, t, tr. ... Ma, mt, mO, me, Wt Jft, % d. ... Mo, ta, ti, t(i, dr, zi, €t, 5. ... Ta, to, pa, pi, ZT, hy TT, 'ft. ... Pfi, sa, na, dha, ^1 ^, ir> ^. ... Pe, po, ra, ri, ^ ^r, u, ft.

CHAPTER II-BRAUMACHARl, v. XI I. 39

SvAti ...

Pavana

Vi^akha

Indragni

Anuradha

Mitra

Jyestlia

liidra

Miila

Raksasa

Purvaaaclri

Jala ...

Uttarasacjha

Visvedeva

Abhijit

Prajapati or ^

Siavana

Visriu

Dlianistha

Vasu

Satataraka

(or

Satabhisa)

Varuna

Purva Bhadrapada

Ajapada

Uttara Bhadrapada

Ahirbadhnya

Revati

Pusa

... RQ, re, ro, ta, ^, t ^, tiT. ... Ti, ta te, to, ^» ^» ^, ^• ... Na, nl, nO, ne, ^T, ^, ^, ^. ... No, ya, yi, yO, h, ^, ^, ^. ... Ya, ye bba, bbl, ^, ^, *»T, ^. ... Mu, dba, pba, dha,.^,>sr, % ^. ... Bhv3,bho,bba, bbi,^, ^T, ^, ^. hi JO, je, jo, kha, ^j ^j ^> '3. ... Khi, khu, kbe, kboj^fe, ^i^,?^. ... Ga, gi, gu, ge, n, jft, ^, li.

... Go, sa, si, su, ^1, W, ^, %

... Se, so, da, di, ?3, ^T, ^T, ^.

... Dil, tha, jba, na, ^, ?T, ^, 5t.

... De, do, eba, cbi, ^, $T, 'e, =^.

Mitak?ard explained. — Vijnanesvara uses the word *'^'' in the sentence **S^5^?fT fF^^ 5fl''n Here the word **gi'' is to be interpreted as % i.e., 'and, so thnt the other names may be combined. (In western provinces the family name and tho father's name are generally combined with one's own name.)

THE NISKRAMANA CEREMONY OR THE FIRST LEAVING OF THE HOUSE.

Though Vijnanesvara explains the Niskramana " ceremony as showing the sun to the child, yet it includes showing the moon also or bowing to a Devata as mentioned in other places. As says " Yama " in Jyotirnivadha in the third or the fourth month the Niskramana of the child should be performed, in the third month the sun should be shown to the child, and in the fourth month the moon should be shown to the child.

According to Garga this ceremony may be performed along with that of AnnaprSsanaj first feeding the child with rice.

According to Skanda Purina the twelfth day is also the time for performing this rite : — " O King, on the twelfth day the Niskramana of the child from the house should be performed and in the fifth month he should be made to sit on the earth. (In that month all planets become auspicious specially the son of earth. (Mars). It should be done in the following Naksatras). The three Uttara-naksatras are benedictory, so also Pusya, Jyestha, Abhijit, Hasta, As'vinj and Anuradhft, According to PariJEdta it includes the Upavesana ceremony mentioned in the Padma- Pur^na.

THE UPAVESANA.

First reciting Svasti-vachana, and after worshipping Vardha, the Earth, Devas and Gurus and Brahmanas, seat the child on the manrtala (the pandal). Then recite- the following mantras :— " O Earth ! O Bright one I Protect this child always in all conditions, O Auspicious one ! O Beloved of Hari ! Give him the full term of hia Ufe. Destroy (consume) all enemies who intend to shorten his life, or injure hijj

40 yKjnavalkra smriti.

health or wealth. O Mother ! Thou art the upholder of all beiDgs, and Great. O Mother ! protect this boy ; and may Brahma also give sanction to it." Then make the priests to recite benediction.

THE ANNAPRaSANA.

Vijnanesvara says : *' In the sixth month the annaprS,sana should take place." In the Apastamba G. S., the same is mentioned :— " In the sixth month after the child's birth." (Ap. 16. 1.) When, however, the proper time for Annaprasana (the first feeding the child with solid food, such as boiled rice, &c.) is past, then the inauspicious time owing to Astadi should be observed. (The Astadi dosa does not apply if the ceremony is done in due time). Yama says :— '* It may be performed in the eighth month also." Laugdksi says : " The Annaprasana may bake place in the sixth month or when the child has cut its first teeth." Sankha says :— " The Annaprasana should be performed on the expiry of one year, or half a year," MSdhava says : *' It may be done according to the rule laid down in one's own Gfihya Sutra."

THE EAR-BORING.

Garga says : — " The ceremony of boring the ear is performed in the sixths seventh, eighth or twelfth month, in order to secure prosperity, long life and health." Brihaspati says : " The following tithis are auspicious for boring cere- mony :— the second, the tenth, the sixth, the seventh, the thirteenth, the twelfth, the ninth and the third days of the moon."

The ear-boring ceremony includes the ceremony quoted in the Hemadri from Jyotisa :— *' In the bright half of the moon the ear-boring ceremony is auspicious on an auspicious day in the months of Kartika, Pausa, Chaitra or Phalguna, A tailor should pierce the ear of the child whose teeth have not yet come out, and who is placed on the lap of its mother, with a needle having in it two threads. The boring ceremony should be done in a pure lagna, on Thursday or Friday, when the moon is propitious, and in any one c5f the following Naksatras, viz., Hast&, Asvini, Svati, Punarvasu, Tisya, Mf igasiras, ChitrS,, SravanS, Revati."

THE BIRTH-DAY ANNIVERSARY.

So also must be observed by every one his birth-day annual ceremony. As ia the Bhavisya : " Having bathed with auspicioas water, every one on his birth-day should wear a new dress, and worship the Long-lived ones, such as, Mdrkandeya^ the longlived VyS,sa, Parasu Rama, Asvatthaman, Kripacharya, Bali RkjSt, PrahlSda, Hanumanta, Bibhisana. Let every man worship these (human immortals in flesh) with devotion and faith, on the day of his birth (i.e.) when the tithi and the naksatra are the same. He should worship Sasthi also with curd-offering every year on his birth-day," In the Tithi — tattva, tila (sesamun) homa is ordained to be offered to those personages reciting their names. Says the Aditya Purana :— " All should bathe in holy waters on the day of their birth anniversary, and should worship with great care the spiritual Teacher, the Fire, and Brdhmanas. He should celebrate that day as a festival every year in honour of his star, the parents and Lord PrajApati,"

Bhavisya quoted in Kritya Chintdmani says: — ♦' Ho should worship the Sun and Ganosa with sugar, milk, scsaiiTum, incense, nim, rice, Durba grass and yellow pigment, and tie a Raksft thread on his both arms : and then say *' let me be as longf lived as thou art : let me bo always handsome, wealthy, and lucky and fortunate. C> Mdrkaiuleya 1 O thou wlio livost upto tho ond of sovon kalpas ! Salutation to thee-

en AFTER II-BRAUMACnARl v. XII. 41

O Lord ! O Sage I bo gracious and glvo buccoss, health and long life. As thou, O Sago, art long-lived among sagos, so make mo long-lived among men. I drink this milk containing sesamum anil sugar, wliich has been offered to Markandeya, in order to get increase of life." Thus reciting ho should drink tho milk to the extent of half afijali (handful). In tho Hlcanda f|Uotod in the Tithi-Tattva there is this especial rnlo laid down :— " On tho liirth-day anniversary one should avoid tho cutting of nails and the shaving of hair, sexual intercourse, journey, meat-food, quarrel, and injuring any creature."

This may bo done every year in order to got increase of life. The ritual is as

follows : —

THE RITUAL.

First rub tila-oil (sesamum oil) on the body, put curd and durv^ (tilaka) on the forehead, and [let him bathe in hot water. After that, having bathed in water in which Kesara (Saffron) has been thrown, and wearing a white dhoti and a white chadar, and having made achamana and pranaySma, let him recite the mantra :— " Sumukhas chaikadantas " i&c, and taking water containing rice, flower, fruit and a copper pice (or any other metal to be given as daksinS) let him utter the follow- ing Sankalpa:-"On such and such day, in country. I on my birth-day, in

order to get life, fame, sons and grandsons and prosperity, and to please Markandeya and the rest, will worship Markandeya and others."

.Then worship Ganeaa to remove all obstacles, and utter Svastivachana, let hin> invoke the devata on the seat on which are placed small heaps of unhusked rice. The Puja mantras are r—Markandeyaya Namah, Asvath&mne Namah, Balaye Nam'ah Vyasaya Namah, Hanumate Namah, Vibhisanaya Namah, Kripaya Namah, ParasuRamaya Namah. These eight should be invoked also; as Markandeyam Avahayami, &c., before offering piija to them. Then offer the following prayer :-

Mdrhandexia.—0 mighty armed Markandeya ! who livest up to the end of seven Kalpas ' Let me be as long-lived as thou, O great sage. Through great penance and austerity of yore performed by thee, O sage ! thou didst obtain life of seven Kalpas on thy birth-day. Give me long life and fame, fortune and wealth, O great sage Markandeya ! Give mesons, grandsons and great-grandsons.

Asvamman.-O son of Drona ! O Great One born of lunar energy ! Be thou giver of strength and good luck. Salutation to thee, O Asvathaman !

Bali.-O King, born in tho Daitya Race ! O Giver of everything to Hari in ancient times ! I have come to thee seeking thy aid and help. Give me long life.

Vydsa.-O sage 1 Who knowest the past, present and future I O born of N&rayana's portion ! Give me long life, O Vyasa !

Eanumant.-O son of Ai5jana ! O King of monkeys ! O most powerful One ! O Beloved of Rama ! Salutation to thee, O Hanuman ! protect me always.

Bihhmna-O Bibhisana, salutation to thee ! O thou messenger of Rama in difficulty ' O son of Paulastya ! Give me long life, health and prosperity.

£npac?iarya.-0 king of twice-born! O Teacher of the Bharata People! O Skilled in all sciences 'and arts! I have come to thy refuge! O merciful One!

Have mercy on me. . ^ , i *

Parasit Rama.-0 son of Renuka ! O thou of great energy! O destroyer of

Ksatriyarace ! Give me long life, O King. Salutation to thee, O son of JSmadagni I

' Then taking in the hollow of his palm, milk in which have been thrown guda (sugar) and sesamum, and reciting the following mantras, let him drink three times that milk. This is the mantra :-" O Markandeya ! O mighty armed ! I drink 0

42 YAJNAVALKYA S^JnITL

this milk containing sesamum and guda (sugar) to the extent of half an an jali, in order to get increase of life."

Then recite " Yasya Smritya &c." And" Pramadafc Kurvatam," &c. and by " tfttistha Brahmanaspate, &c." Let him make visarjana and bid farewell I Offer the fruit of the karma to Lord.

[Note. — The Mantras are given below : —

7^i{ ^TPjftcTT ^frT ^^ cp^ <TJT^[^H II

I praise that Eternal Lord by remembering whom and utter- ing whose name all deficiences are supplied in every sacrifice and ceremony.

w^^i^^ cfi|[^: ^TT^ ^Tilffcr ^^t \\

" Whatever defects occur in any ceremony through oversight or carelessness, they all become rectified by remembering Visnu" — so declare the Scriptures.]

THE TONSURE.

The Cht^dfikarana or tonsure should be performed according to family us§;ge. The manner of doing it is according to family usage. The Mitaksara uses the words Chflddkarapam tu yathakulam kSryam iti. The force of •' tu " is that of *cha' or and : and that iti=eva. Though the word Karyam is in the Neuter gender, it is illustrative of the masculine nouns also. [All ceremonies whether denoted by masculine or feminine nouns mentioned in verses 11 and 12 must be performed, and the method of their performance may be according to one's own family usage. In the case of tonsure, no time is fixed by Yajnavalkya. The time depends upon the family usage.] By using the words yathakulam 'according to family custom,' all alternatives are included.

As says Apastamba G. S. (XVL 8.) " In the third year after his birth, the chaula or tonsure is performed under the Naksatra of the two Pnnarvasus.

So also say Garga, NSrada, and VaijavSpa. But Asvalayanas make a distinc- tion, on the authority of this text of Asvalfiyana : — "The tonsure rite is ordained praiseworthy when performed in the third or fifth year, or before that in an un-even year, or along with Upanayana (investiture with sacred thread)." So also the K&rikfi, : — " The tonsure should be performed before the end of the first year or the second year or the third year, or such is the authority. But some say according to one's family custom or along with Upanayana."

In another place : — " It is middling, if performed in the fifth op seventh year from birth, it Is worst, if done in the tenth or eleventh year of conception." A speciat rule is laid down in NAradiya :— The tonsure should not be performed, if the mother of the boy is pregnant ; but oven if pregnant, it may be performed if the boy is above five years of ago. If there bo an abortion, or the child die after birth, op when done along with upanayana, there is iricurred no guilt."

fio says Brihaspati :— " The tonsure should not be performed, if the mother of the boy be pregnant; but it may be done oven in pregnancy, if it is below five months, but never if above that."

CHAPTER II—BUARMACRARI, v. XII, 43

In the Dhanna I'rak/lsa, in the chapter on Tonsure, a prohibition is declared with regard to upanayana also, bysiiovving itH danger to the husband of the pregnant wife :— •' Marriage, upanayana and bathing in milk shorten the lives of the husbands of the pregnant women." Tlio marriage hero means one's own marriage or of one's children. The upanayana refers to the upanayana of the children alone (of course it cannot refer to the upanayana of the husband). [In other words, a husband incurs the danger of shortening his life, if he performs the marriage of his chil- dren or his own, when his wife is pregnant ; so also if he performs the upanayana of any one of his children]. This prohibition does not apply to tonsure however : for the prohibition is stated only when the mother of the child to bo invested with thread is pregnant (and not when step-mothers are pregnant) This prohibition does not apply if any other wife of the father is pregnant. As says a text : — "When the mother of the child is pregnant, one should not perform the initiation or tonsure of that child. If it is done after the fifth month of pregnancy, there is death of the mother, &c,"

*' If on the day of Abhyudaya Sraddha which is to be performed on the occa- sion of any sacrament relating to the son, the wife gets monthly course, the father should not perform the Sraddha," But in the Sangraha : — " The tonsure, the initia- tion, the marriage, the installation of sacred image, &c, may be done during such' impurity, or impurity arising from birth or death, by performing homa with ghee, &c., and making gifts of milch cows."

The Visnu Purana lays down this special rule : -"So long as there is no initia-r tion, no guilt is incurred by eating prohibited food or drink or uttering untrue and abusive speech." So also Vasistha :--*' He can perform no karma so long as there is no tying the girdle (initiation) ; he exists like aSiidra so long as he is not born again in the Vedas," (cf. Baudh., I. 2-3. 6.,) A special rule is laid down by Vriddha 6&tdtapa as quoted by Apararka :— " Even the Sisu must perform abhyuksana (sprinkling purification) ; even the bala must do the achamana, even the kumara must bathe when touching a woman in courses. A child is called bala so long aa tonsure is not performed, he is a Sisu so long as feeding with rice (AnnaprSsana) ceremony is not performed; and he is called kumaraka so long as he is not. invested . with maunji (sacred girdle)."

Prdt/ascfiitta /or omission. —If the rites of Garbhadhana, &c., have not been- performed with regard to a child, then prayas'chitta should be done for such omis-^ sion : and homa or fire-oflfering should be done as a prayas'chitta for letting pass the proper time : and afterwards the tonsure and its appropriate' homa should be done. As says Saunaka :— '' If the proper rites of Garbhadhdna upto tonsure ha^ve not been done then fire-sacrifice should be performed with ghee and uttering: the^ vy&hritis as a penance ; and then the other rite should be performed. Bor^the omis-- sion of each ceremony a quarter krichhra penance should be observed, tot the omis-- sion of tonsure half a krichhra. This is the law when the omission is dae to some calamity. But if the omission is voluntary, then the penance is double/' In the Trikandi we read:-— "When the rites have beett omitted and the time for performing has gone, and the time for performing another rite has come, then the rites omitted must be performed first (though out of time)» and then tha rite in question should be performed."

THE sIkHa or THE LOCKS.

Now we shall say something about the mode of keeping the head-tuft. Laugaksi qut>ted by Madhava declares :— " The persons belonging to Vasistha Gotra should

44 YAJNAVALKYA SMEITI.

keep the tuft towards the right part of the hair ; those of Atri and Kasyapa, on both sides ; of Bhrigu, shaven ; of Angiras, five-tufts, for the sake of auspiciousness ; others according to the custom of their family." The word * Kamuja * or tuft meani» Kesapankti or arrangement of hair or sikha, i.e., lock of hair. This different arrangement of hair for different gotras depends upon the particular Sakha to which one belongs. For the Taittiriyas, however, the number of tufts is according to the number of their Pravara. In the Grihya Sutras:— "Having combed the hair in silence, he arranges the locks which are left over, according to the fashion of his ancestral Risi or,according to what family he belongs." (cf. Hiranyakesin, II. 6, 12).

In the Prayoga Ratna of the author of Nirnaya Sindhu :— " The tuft should be in the middle of the head, but of the Vasisthas towards right, and of Atri and Kasyapa clans, on both sides." So also in the Madhaviya. But Apastamba says : — "He combs the hair silently, and arranges the locks in the fashion of his ancestral Risis." (Ap. G. S. YI. 1ft. 6). According to the number of Pravara and Risi at the time of initiation all these locks except the middle one are cut, from all different directions. " He shaves his hair with the different Mantras, towards the different (four) directions." (Ap. IV. 10. 6.)

The middle lock (called Sikha par excellence) should however be never cut for Sruti prohibits it, and so also the Smriti :— " He is as if naked and uncovered who is totally shaven, this Sikha is his covering."

*' A person without sikha and without sacred thread cannot perform any sacred rite, for all that he does is unfructuous."

An exception to this is mentioned in Sudarsana Bhasya on Ap. G. S. where the shaving of the sikha also is ordained when a person is engaged in a Sattra.

The saying that " the Kumaras are as if without aikhas," is according to the Chhandogas.

The Sudras.— The above rules do not apply to the Sudras. For says Vasistha,— ** For a Sfidra there is no rule as to the arrangement of hair." In the Padma Purana ifc is said that a Sfldra should keep no sikha, nor wear sacred thread, nor utter refined (Sanskrit) speech. This prohibition applies only to low caste (asat) Sfidras and not to high caste (sat) 6(idra, according to some. Others say it is optional for a Svidra to keep sikha. Therefore says Harita :— " If a woman or a Siidra, through anger or Vairagya, cut off their sikhS,, they should perform the Prajapatya penance. Otherwise they do not get release from their sin." The keeping of sikhS, by a Siidra depends npon the custom of the country.

The Summary. — The conclusion of all the above texts is this. For the Apas- tambas it is laid down that at the time of Chuilakarnam they should keep or make sikhas— one lock if the Risi be one, two aikh&s or locks if the Risis be two and so on. They may keep these locks throughout their life, or cut them all except the middle one, at the time of upanayana. Thus it is established that the middle lock should never bo cut at the time of upanayana, all the other locks may be cut. Of course, the ascetics, the persons engaged in performing any pr&yaschitta, or a big sattra cut off oven the middle lock and become totally shaven.

Now wo shall give here the Sfttras of Apastamba on this subject explained according to the commentary of budaradnach^rya, so far as necessary (Ap. G., S. III. 10. 1 to 8.)

1. Wo shall explain the upanayana or initiation of the student. 2. Let him initiate a Br&hmana in the eighth year after the conception. 8. A RAjanya in the eleventh, a Vaisya in the twelfth year after the conception. 4. Spring, summer, autumn : these are the fit seasons, for the upanayana, correeponding to the order

CHAPTER II—BRAHMACHARI, v. XII, 45

of the castes. 5. The boy's father serves food to Briihmanas and causes them to pronounce auspicious wishes, and serves food to the boy. The teacher pours to- gether, with the first Yaju§ of the next Anuvfika warm and cold water, pouring the warm water into the cokl, and moistens the boy's head with the next verse (M. II. 1. 2). C. Ilaving put throe darbhfi blades into his hair towards each of the four directions, the teacher (?) shaves his hair with the next four verses (M. II. 1. 3-6) with the different mantras, towards the four different directions. 7. "With the following verso (M. II. 1-7) somebody addresses him while he is shaving. 8. Towards the south, his mother or a Brahmach&rin strews barley grains on a lump of bull's dung ; with this dung she catches up the hair that is cut off and puts it down with the next verse (M. II. 1. 8) at the root of an Udumbara tree or in a tuft of darbha grass." (Ap. G. S., IV. 10 1-8). Then further on Apastamba mentions that in the samdvartana also (the rites are the same, so far as the Qutting of the hair is cencerned. " The rites beginning with the pouring together of warm and cold water down to the burying of the hair are the same as above." (Ap. G. 8. V. 12. 8). [As regards tonsure he says :— ] " In the third year after his birth, the chaula or tonsure is performed, under the Naksatra of the two Punarvasus. Brahmanas are entertained with food as at the initiation. The putting of wood on the fire, &c., is performed as at the Simantonnayana. He makes the boy sit down to the west of the fire, facing the east, combs his hair silently with a porcupine's quill that has three white spots, with three darbha blades, and with a bunch of unripe Udumbara fruits ; and he makes as many locks as are the number of the Risis in his Pravara or according to their family custom. The ceremonies beginning with the pouring together of warm and cold water and ending with the putting down of the hair are the same." (Ap. G. S., VI. 16-3 to 6). Thus if there is only one Risi in his Pravara, he makes one lock ; 'if there are two Ilisis, then two locks and so on, or the number and the fashion of sikhas may depend upon their family custom.

" The Godi,na is performed in the sixteenth year, in exactly the same way, or optionally under another constellation." (Ibid, VI. 16. 12.) The Godana is the name of a ceremony. It is the rite of shaving two particular portions of the head. The author next declares an option :—

"Or he may perform the Godana sacred to Agni." (Ibid, VI. 16. 13.) That is, he should become a Brahmacharin. " The difference between the chaula and the Godana is that at the Goddna the whole hair is shaven, without leaving the locks.'* (Ibid, VI. 16. 15). The sikha also is removed in this ceremony. The Acharya or the Teacher should shave the boy in Godana ceremony : and the gift should be given to the Teacher only. From this text " the difference between the Chaula and Godana, &c.," we infer that even the sikha lock is cut in this Godana ceremony, as it is cut when one engages in a Sattra. This is the opinion of Sudarsanacharya, the commentator on the Apastambya Grihya Sutras. While others differ from him and say on the authority of texts already quoted, that except in sattra, &c., the sikha should never be cut, and as Godana is not mentioned among those exceptions, the sikha should not be cut in the Godana ceremony.

' Baudhayana lays down a similar rule :— " In the sixteenth year, the Godana is performed : and like the tonsure, silently. The difference between the two is that at the Godana, the whole hair is shaven and he gives a cow to the teacher ; or becomes an Agni-Godana (a Brahmacharin), &c."

So also Hiranyekesin (II. 6. 16) :— " In the same way the Godana k.arman is per- formed in the sixteenth year. He has him shaven including the top-lock. Some declare

40 YAJNAVALKYA smritl

that he leaves there the top-lock, or ho performs Godiua sacred to Agni. He gives

a cow to his Guru."

[ Then Balambhatta gives a summary of all the above opinions.]

[Tying the top-lock.] The sikhS, is tied by giving it two turns and a half and

reciting the GSyatrl.

NOTES.

The following selections from the Grihya Sfitras show how the Pumsavana, and Bimantonnayana ceremonies were performed in ancient times : —

THE PUMSAVANA.

The Pumsavana, i.e., the ceremony to secure the birth of a male child.

6ANKHAYANA, I. 20.

(1) In the third month, the Pumsavana, i.e., the ceremony to secure the birth of

a male child.

(2) Under (the Naksatra) Pusya or Sravan^.

(3) Having pounded a Soma stalk, or a Kusa-needle, or the last shoot of a Nya- grodha trunk or the part of a sacrificial post which is exposed to the fire.

(4) Or (having taken) after the completion of a sacrifice the remnants from the JuhA ladle.

(5) Let him sprinkle it into her right nostril with the four verses, **By Agni may good " (Hig-veda, 1. 1. 3), " Thut sperm to us (III. 4. 9), " May he succeed who lights fire." (V. 37. 2.) " Of tawny shape" (II 3. 9), with Svah^ at the end (of each verse.)

ASVALaYANA GRIHYA-StTTRA. I. 13.

1. The TJpanisad (treats of) the Garbhdlambhana, the Pumsavana and the Anavalobhana, (i.e., the ceremonies for securing the conception of a child, the male gender of the child, and for preventing disturbances which could endanger

the embryo.)

2. If he does not study (that TJpanisad) he should in the third month of her pregnancy, under (the Naksatra) Tisya,give to eat (to the wife), after she has fasted, in curds from a cow which has a calf of the same colour (with herself) two beans and one barley grain for each handful of curds.

3. To this question. ' What dost thou drink ?' ' What dost thou drink ? ' she should thrice reply, " Generatien of a male child ! Generation of a male child."

4. Thus three handfuls (of curds.)

5. He then inserts into her right nostril, in the shadow of a round apartment, (the sap of) an herb which is not faded.

6. According to some (teachers) with the Praj&vat, and Jivaputra hymns.

7. Having sacrificed of a mess of cooked food sacred to Prajfipati, he should touch the place of her heart with the (verse.) " What is hidden, O thou whose bair is well parted, in thy heart, in PrajSpati, that I know ; such is my belief. May I not fall into distress that comes from sons."

paraskara grihya-sOtra. I. 14. *•

1. Now the Pumsavana, i.e., the ceremony to secure the birth of a male child.

2. Before (the child in his mother's womb) moves, in the second or third month (of pregnancy.)

3. On a day on which the moon stands in conjunction with a Naksatra (that has a name, of masculine gender, on that day, after having caused (his wife) to fast, to

CUAVTER TI-BRATJMACnART, v. XII. 47

batho, and to put on two parmonts which havo not yet boon washed, and aftor having in tho night-timo crushed in water descending roots and Hhoots of a Nyagrodha tree, he inserts (that into her right nostril) as above, with tho two (verses). 'The gold child, (Vaj.Samh., XII T, 4) and "formed of water " (I bid, XXXI, 17);

4. A Kin'a noedlo and a Roma stalk, according to some (teachers).

5. And ho puts gall of a tortoise on her lap. If ho desires * May (tho son) become valiant 'he recites over him (i.e., over tho embryo) modifying the rite (?)

* Tho Suparna art thou ' (Viij-Samh., XII, 4) (the Yajus) before (the formulas called) " Steps of Visnu."

KHAdIRA GIIIHYA-SUTRA. II. 2.

17. In tho third month of tho first pregnancy (of the sacrificf r's wife ho should perform) the Purasavana [i.e., the ceremony to secure the birth of a (male child), son.]

18. After she has bathed, her husband should put on her a (new) garment that has not yet been washed, and after having sacrificed he should stand behind her.

19. Grasping down over her right shoulder he should touch the uncovered place of her navel with (the verse) * the two men,' (M. B. I. 4. 8.)

20. Then another (ceremony). Having bought for three times seven barley corns or beans, a Nyagrodha-shoot which has fruits on both sides, which is not dry, and touched by worms, he should set that up with (the formula), " Ye herbs every- where, being well-minded, bestow strength on this (shoot) ; for it will do its work."

21. He then should take it and place it in the open air.

22. A girl, or a (wife) devoted (to her husband), or a student, or a Brahman £ should pound (that Nyagrodha-shoot) withoutimoving backward (the stone with which

. she pounds it.)

23. (The husband) should make (the wife) who has bathed, lie down, and should insert (that pounded substance) into her right nostril with (the verse), * A man is Agni' (M.B.I. 4. 9).

GOBHILA GRTHYA-SOTRA. II. 6.

1 . The beginning of the third month of pregnancy is the time for the Pumsavana (i.e., the ceremony to secure the birth of a son).

2. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body) including: her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

3. Her husband, standing behind her, should grasp down with his right hand over her right shoulder, and should touch the uncovered place of her navel with the verse, ' The two men, Mitra and Varuna ' (M. B. 1. 4. 8).

4. Then they may do what they like.

5. Then afterwards (the following ceremony should be performed.)

6. In a north-easterly direction, having bought for three times seven barley corns or beans a Nyagrodha-shoot which has fruits on both sides, which is not dry and not touched by worms, he should set that up.

7. (He buys it with the Mantras) : —

" If thou belongest to Soma, I buy thee for the King Soma.

" If thou belongest to Varuna, I buy thee for the King Varuna.

" If thou belongest to the Vasus, I buy thee for the Vasus.

•* If thou belongest to the Rudras, I buy thee for the Rudras.

" If thou belongest to the -vdityas, I buy thee for the Adityas.

*' If thou belongest to the Maruts, I buy thee for the Maruts.

" If thou belongest to the Visve-devas, I buy thee for the Visve-dev^s.

4S YAJNAVALKYA SMRITI.

8. He should set it up with (the mantras), ' Ye herbs, being well-minded, bestow strength on this (shoot) ; for it will do its work.' Then he should put grass around it, should take it, and place it in the open air.

9. Having washed a nether millstone, a student or a (wife) devoted (to her husband), a person who is a Brahma na by birth (only and not by learning), or a girl, pounds (that Nyagrodha-shoot) without moving backward (the stone with which she pounds it).

10. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body) including her head, she lies down to the west of the fire on northward-pointed Darbha grass, with her head to the east.

11. Her husband, standing behind her, should seize (the pounded Nyagrodha- shoot) with the thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse * A man is Agni, a man is Indra' (M, B. 1. 4. 9.).

12. Then they should do what they like,

HIRAIVYAKESIN GRIHYA-SCfTRA. Prasna II, Patala I, Sec. 2.

1. Now (follows) the Pumsavana {i.e., the ceremony for securing the birth of a male child).

2. In the third month, in the fortnight of the increasing moon, under an aus- picious constellation, in a round apartment, he gives her a barley-grain in her right hand with (the formula), " A man art thou ;"

3. With (the formula) " The two testicles are ye " two mustard seeds or two beans, on both sides of that barley-grain.

4. "With (the formula) " Svavritat " ? (he pours) a drop of curds (on those grains). That he gives her to eat.

5. After she has sipped water, he touches her belly with (the mantra) ' with my ten (fingers) I touch thee that thou mayest give birth to a child after ten months.'

6. (He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silk worm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or he takes ashes or soot, of a fire that has been kindled by attrition, and inserts that into the right nostril of the (the wife) whose head rests on the widely spread root (of an udambara tree).

7. If she miscarries, he should three times stroke (her body), from the navel upwards with her wet hand, with (the mantra) " Thitherwards, not hitherwards, may Tvastri bind thee in his bonds. Making (the mother) enter upon the seasons, live ten months (in thy mother's womb) ; do not bring death to men."

8. When her labour comes on he performs the ksipraprasavana (i.e. , the cere- mony for accelerating the delivery). Having placed a water pot near her head and a Tflryanti plant near her feet, he touches her belly.

GRIHYA-StlTRA OF aPASTAMBA. VI. XIV.

9. The Pumsavana (i. e., the ceremony to secure the birth of a male child) is performed when the pregnancy has become visible, under the constellation Tisya.

10. From branch of a Nyagrodha tree which points eastward or northward, he takes a shoot with two (fruits that look like) testicles. The putting (of wood) on the fire, etc., is performed as at the Simantonnayana.

11. He causes a girl who has not yet attained maturity to pound (the

OUAPTER II-BRAHMACnARI, v. XII. 49

Nyagrodha shoot) on an upper millstono with another upper millstono and to pour wator on it ; thon ho makes his wife lio down on her back to the west of the fire, facing tho oasfc and inserts (l,h(; pounded substance) with his thumb into her right nostril, with the iiaxt yajus (II. 11. 13.) N. P. 12^.. Then she wiU give birth to a son.

THE SlMANTONNAYANA. sankiiayana guiiiya-siDtra, I. 22.

t. Tn tho seventh month afc her first pregnancy, tho Sjmantonnayana (or parting of tho hair).

2. He causes her after she has bathed and put on a new garment which has not yet been washed, to sit down behind the fire.

8. He sacrifices, while she take's hold of him with the Mah&vyahfitis.

4. Ho cooks a mess of food,

6. According to some (teachers) boiled rice with Mudga beanie.

6. The implements used and the Naksatra should be of male gender.

7. (He then sacrifices with the following texts) " May Dhfitar give to his worshipper further life and safety ; may we obtain the favour of the God whose laws are truthful."

" Dhatar disposes of offspring and wealth ; Dhdtar has created this whole world ; DhS,tar will give a son to the sacrificer, to Him you shall sacrifice^ an offering rich in ghee."

(Besides) with the three verses, N'ejaraesa, *fly away* (Rig-vedu Khailika Sflkta, after X. 184') and in the sixth place the verse, ^Prajapati' (Rig-veda X. 121. 10).

8. (The husband then) parts her hair upwards, beginning from the middle, with a porcupine's quill that has three white spots, or with a Darbha needle together with unripe udumbara fruit, with the words, ' Bhdrj Bhuvah, Svah.*

9. He lays down (the thing he has used) in her lap.

10. Ties (the fruits) to a string of three twisted threads and fastens them to her neck with the words, *Rich in sap. is this tree; like the sappy one be thou fruitful.'

11. (The husband) then says to lute players, * sing ye the king.' —

12. * Or if any body else is still more valiant.'

18. Having poured fried grain into a water pot, let him cause her to drink it with the six verses, "May Vis nu take care of thy womb," "IcallRaka" (lEligveda X. 184. 1. II. 32. 4-8).

14. Let him then touch her (with the words).

15. * The winged one art thou, the garutmat ; the Trivpit (stoma) is thy head, the GAyatra thy eye,, the metres thy limbs, the Yajus thy name, the Selman thy body.*

16. Let him cause her to sing merrily.

17. Wearing if she likes, many gold ornaments,.

18. A bull is the fee for the sacrifiice.

ASVALaYANA G. S., I. 14.

1. In the fourth month af pregnancy, the Simantonnayana (or parting of the hair, is performed.)

2. In the fortnight of the^ increasing moon, when the moon stands in con- junction with a Naksatra (that has a name) of masculine gender.

3. Then he gives its place to the fire,, and having spread to the west of it a

50 YAJNAVALKYA smeitl

bull's hide with the neck to the east, with the hair outside, (he makes oblations) •while (his wife) is sitting on that (hide) and takes hold of him, with the two (verses),

• May Dh§,tri give to his worshipper,' with the two verses, *I invoke Rak&' (Rig- veda II. 32. 4 seq.) and with (the texts), *Nejamesa,' and, 'Praj4pati, no other one than thou* (Big-veda X. 121. 10.)

4, He then three times parts her hair upwards (i.e., beginning from the front) "With a bunch containing an even number of unripe fruits, and with a porcupine's quill that has three white spots, and with three bunches of kusa grass, with (the words), ♦ Bhtkr, bhuvah, Svar, Om."

6. Or four times.

6. He gives orders to two lute-players, * Sing King Soma.'

7. (They sing) ' May Soma, our King, bless the human race. Settled is the "Wheel of N. N.' (here they name) the river near which they dwell.

8. And whatever aged Br^hmani women, whose husbands a^nd cjiildren are alive, tell them, that let them do.

9. A bull is tlie fee tov the sacrifice,

PaRASKARA G. 8., I. Ig.

1. Now the Simantonnayana (or parting of the pregnant wife's hair.)

2. It is performed like the Pumsavana.

3. In her first pregnancy, in the sixth or eighth month.

4. After he has cooked a mess of sacrificial food, containing sesamum and mudga beans and has sacrificed to Pra,japati, he parts for the wife wlio is seated to the west of the fire on a soft chair, her liair upwards (i.e., beginning from the front) ■with a bunch containing an eyen number of unripe Udumbara fruits, and with three bunches of Darbha grass, with a porcupine's quill that has three white spots, with a stick of Viratar4 wood, and witji a f nil spindle, with the wor^s* ' Bhiir, bjiuvah,

svar.'

5. Or (he parts the hair once) with each of the (three) Mah§,vyahritis.

6. He ties (the Udumbara fruits, &c.) to a string of three twisted threads with (the words) ' Rich in sap, is this tree ; like the tree, rich in sap, be thou fruitful.'

7. (The husband) then says to two lute-players, * Sing Ye tbe King, or if any body else is still more valiant.'

8. Here some also prescribe a certain stanza (to be sung by the lute-players) :

* Soma alone is our King. May these human tribes dwell on thy banks, O (river) whose dominion is unbroken, N. N. V here he names the name of tlie riyer near which they dwell.

9. Then (follows) feeding of the Brdhmanas.

KHADIRA GRIHYA SOTRA, II. 2. 24.

34. Then in the fourth or sixth month (of her pregnancy) the Simantonnayana (or parting of the hair is performed) for her.

25. After she has bathed, her husband should put on her a garment that has not yet been washed, and after having sacrificed, ho should stand behind her and should part her hair once with'ja well-proportioned (?) branch of a tree, on which there are fruits (and) with a porcupine's quill that has three white spots, with (the verse), *Rich in sap is this tree (M B. I. 5., '1),

26. While she looks at a mess of boiled rice with sesamum seeds, coyere(} with ghee, he should ask her ♦ What dost thou see ? '

27. He should make her reply * Offspring I '

CHAPTER Il—BliAmiACnAni, V. XII. 51

28. When tho child is appearing, the sacrifice for the woman in labor (is to be performed).

29. With the two verses * She who athwart'— (M B. I. 5, 6, soq.)

80. He should give a name to the child, N. N. I

81. That (is his) secret (name).

82. Before the navel string is cut off and the breast is given (to the child ; the father) should have rice and barley grains pounded in tho way proscribed for the Nyagrodha— shoot.

33. He should take thereof with his (right) thumb and fourth finger and give ifc to the child to eat, with (the mantra), ' This order ' (M B. I. 5, 8).

S4. And butter with tthe verse), * May intelligence to thee ' (M B. I, 6, 9).

SiMANTAKARANA. gbihya-sOtra of gobhila.

II Prapdthaka Kandikd 7.

1. Now (follows) the Simantakarana (or parting of the hair) in her first preg- nancy,—

2. In the fourth, or sixth, or eighth month (of her pregnancy).

3. In the morning after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

4. Her husband standing behind her, ties (to her neck) an Udumbara branch with un even number of unripe fruits on it, with (the verse) ' Rich in sap is this tree' (M B. I. 5, 1).

5. He then parts her hair upwards (t.e., beginning from ithe front), the first time with Darbha blades, with (the word) ' Bhuh I the second time with (the word) *Bhuvah,' the third time with the word Svah ' :—

6. Then with (a splint of) Viratara (wood) with this verse, *With which Aditis'(Ibid,2).

7. Then with a full spindle, with this verse, • I invoke RakS- ' (Ihid, 3—4) ;

8. And with a porcupine's quill that has ; hree white spots, with (the verse), * Which are thy blessings, O Raka {Ibid^ 5).

9. (There should be prepared) a mess of boiled rice with sesamum seeds, covered with ghee; at that he should make her look.

10. Let him say to her, *What dost thou see?' and make her answer, 'Off- spring!'

11. That (food) she should eat herself.

12. Brahmapa woman should sit by her side, pronouncing auspicious words (such as), * A mother of valiant sons I A mother of living sons ! A living husband's wife 1'

13. Now (follows) the sacrifice for the woman in labour.

14. When the child is appearing, bestrews (Darbha grass) round the fire and sacrifices, two Ajya oblations with this verse. 'She who athwart.' (M B. I. 5. 6.) and with (the verse) ' Vipaschit has taken away.* {Ibid, 7).

15. *A male he will be born, N. N. by name.'— (in this passage of the last verse) he pronounces a name.

16. What that (name is) is kept secret.

17 Whence they announce to him that a son has been born, he should say * Delay still cutting off the navel-string, and giving him the breast.*

52 YAJNAVALKYA SMEITI.

18. Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot.

19. Seizing (the pounded substance) with the thumb and fourth finger of his right hand, he smears it on the tongue of the boy, with the mantra, * This order. * (M B. I. 5. 8.).

20. In the same way the production of intelligence (is performed). He should give to eat (to the child) clarified butter.

21. Or he takes it with gold, (i. e., with a golden spoon) and sacrifices it on the face of the boy with this verse, 'May Mitra and Varuna bestow intelligence on thee(M. B. I. 5. 9.) and with (the verse). 'The lord of the seat, the wonderful.' (Sftma-Veda, I. 171).

22. Let him say • Cut off the navel string, ' and ' Give the breast (to the child).*

23. From that time let him not touch (his wife) until ten nights have passed.

grihya-sOtra of hirannyakesin.

Prasna II, Patala I, Section I.

1. Now (follows) the STmantonnayana (or parting of the pregnant wife's hair).

2. In the fourth month of her first pregnancy, in the fortnight of the increasing moon, under an auspicious constellation, he puts wood on the fire, performs the rites down to the VyShriti oblations, and makes four oblations to DhS,tri with (the verse), " May Dhatri give us wealth " (and the following three verses, Taitt, Samh. Ill, 3, XL 2. 3).

3. ' This, O Varuna ' (&c., Sec. I, Chap. 27, Siitra 2 down to ) ; " Hail ! Good luck ! "

He then makes the wife who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Brahmana, sit down to the west of the fire, facing the east, in a round apartment. Standing to the east (of the wife) facing the west, he parts her hair upward (i.e., beginning from the front) with, porcupine's quill that has three white spots, holding (also) a bunch of unripe fruits, with the Vy5,hritis (and) with the two (verses), " I invoke R^kd," (and), *« Thy graces, O Raka." (Taitt. Samh. III. 3. 11. 5). Then ho recites over (his wife the mantras) " Soma alone is our king, thus say the Brahmana tribes, sitting near thy banks, O Ganga, whose wheel does not roll back (?) ! " (and), " May we find our way with the© through all hostile powers, as through streams of water" (above I. 20. 5).

grihya-sOtra of apastamba.

Fatal 6, Section 14.

1. The Simantonnayana (or parting of the pregnant wife's hair, is performed) in her first pregnancy, in the fourth month.

2. (The husband) serves food to BrShraanas and causes them to pronounce auspicious wishes ; then after (the ceremonies) from the putting (of wood) on the fire down to the Ajyabhftga oblations (have been performed), he offers the oblations (Indicated in the) next (mantras, M. II. 11. 1-8). while (the wife) takes hold of him and enters upon the (performance) of the Juya and following oblations.

3. Having performed (the rites) down to tlio sprinkling (of water) round (the fire), ho makes her sit down to the west of the fire, facing the cast, and parts her hair upwards (i.e., beginning from tho front) with a porcupine's quill that has three white spots, with throe Darbha blades, and with a bunch of unripe Udumbara fruits, with tho Vy&hfitis or with the two next (versos, II. 11. 9. 10).

CHAPTER II-BFAmfACnARI, v. XII. 53

4. Ho says to two luto players, ' Sing.'

5. Of tho noxt two (versos II. 11. 11. 12), the first (is to bo sung on this occa- Bit>n) among tho (people of the) SAlvas.

6. Tho second (is to bo used) for BrAhmanas ; and tho rivor near which they dwell, is to bo named.

7. He ties barley-grains with young shoots (to tho head of tho wifo) ; these she keeps until the stars appear.

8. "When tho stars have appeared, he goes (with his wife) towards tho east or north, touches a calf, and murmurs the Vydhritis ; then she breaks her silence.

THE FIRST LEARNING OF THE ALPHABET.

Now wo shall say something about tho commencement of study and the first learning of alphabets. Tho Markandeya quoted in Madhaviyam : —

" When the child has attained the fifth year, and when Hari is not asleep, avoid- ing the sixth and the first day of the moon, the Rikta, and the fifteenth as well, the Sunday and the Tuesday : let him make the child commence his first study in a well-ascertained, auspicious time. Spreading a white cloth, on which are heaps of rice, let him write on those heaps the fifty letters, in their due order, with a golden stylus. Let him worship with tho Vyahritis Bh<ihu, &c., the presiding deities of letters as well as Sarasvati, Ganesa, Hari, Laksmi, Guru, the sun, the author of the Grihya-Stitra to which he belongs, his own branch of learning, Siva, and the six letters. Let him offer Homa in fire with ghee, reciting the names of these and with Naivedyaof Guda, Lacldoo, &c. (sweetments) separately. The Brahmanas should be honored with fee. The teacher should sit facing east and the boy facing west. First should be recited the six-syllable Mantra :— " Om ! Namah Sivaya," and the child should be taught the fifty letters beginning with ^ and ending with g. Then having the child sit facing east, cause him to write three times and speak out the letters. Let him cease reading on the days which are holidays, namely the eighth and the second days of the moon, and the full and the new moon days, &c.

THE RITUAL.

Sajifcalpa.— I, NN, on such and such day, &c., am going to make the child com- mence the learning of the alphabet, so that he may become master of all sciences, and so attain the four-fold end of man.

Mdtrikd Pujd.— Then let him perform Matrika Pfija, and Abhyudayika Sraddha, make the Brahmanas recite the auspicious day, &c., spread out a white cloth and place small heaps of rice on it, and on such heaps let him do ptija to Ganesa, Hari Laksmi, Devi, Sarasvati, Vyasa, Gautama, Jaimini, Manu, Panini, Katyayana Patanjali, Yaska, Ping^a, Garga, Kandda, Kapila, VSlmiki, Vamana, Dhanvantari, Krisasva, Bharata, Visvakarman, Panikapya, and Nakula ; as well as the Vedas, the Purjlnas, the Nyaya, the Mimamsa, the Dharma-Sastra, Phonetics, Ritual, Grammar, the Nirukta, Prosody, Astronomy, the Vaisesika, the Vedanta, the Saukhya, the Patanjala, Poetry, Rhetoric, Medicine, Archery, Music, the Arts, the Science of elephants, the Science of horses, the Science of falcons. He should invoke these in the vocative case with the mantras of their names. The invocation of Sarasvati is somewhat different. Her Mantra is : " O mother of the world ! O whose form is all-speech ! Come here in thy all-speech form. Come hither." Then salute all these in the dative case, beginning with Om and ending with namah. (As, Om Ganesdya namah ; Om Haraye namah, &c.) and offer them each the Upacharas, such as, pddya (water to wash the feet), arghya, Achamaniya, sandal, flowers, rice, in-

54 YAJNAVALKYA SMEITI.

cense, candle, sweet-pudding, &c. Then give one homa to each with ghee in the fire. Then give cloth and ornaments to the teacher and feast the Brdhaianas, and the nurse. Then anointing the boy and giving him a bath and dressing him in n^w garments, adorned with scents and ornaments, make him go and perambulate thrice the devas like Ganesa, &c., and the teacher, and let him sit facing west. Then let him salute the Guru reciting :—

Ajnana timiraadhasya Jnananjana Salakaya.

Chaksurunmilitam yena Tasmai Srigurave namah.

Salutations to that glorious Guru who, when my sight was blinded by the darkness of ignorance, restored to it the light of knowledge and truth.

Then let him salute Sarasvati, saying:— " Salutations to thee, 0 Sarasvati ! O'boon-giver ! 0 all-desired ! 0 thou of many forms ! 0 thou of broad eyes ! Give me knowledge, 0 lady of all devas ! '*

Making the boy recite the above two versea, and causing the Brahma nas and the teacher to bless him, make him learn the letters : and commence study. Then bid farewell to the teacher and the devas. Let fee be given to all. Then establish fire and offer sacrifice to it. (The details are omitted).

mitAksarA.

Though these ceremonies are nitya or permanent (producing chiefly spiritual benefits) the author now shows their secondary bene- fits or fruits also.

YAJNAVALKYA.

XIII. — By this the taint (derived from both parents, literally) produced from the seed and the embryo is destroyed. These ceremonies, in cases of women, are (to be) performed in silence, but however their marriage is with (the recitation of) Mantra. — 13.

mitAksarA.

" By this," i.e., the said method, i.e., by the performance of the consecratory ceremonies of Garbhadhana, &c.

** The taint " or the sin, is destroyed. What kind of taint ? Produced from seed and embryo, and relating to semen and ovum, and occasioned by the contagion of some bodily or hereditary disease and not the sin of being born of an outcaste, &c.

" The author propounds a special rule for women. ** These," the ceremonies of birth, &c., of women are to be performed, at the proper time, ** in silence," without reciting sacred formulas. Their marriage, (however), again is (performed) with the Mantras, i.e., by reciting the sacred formulas.

CnAPTER TI-BRAnMACnABI, v. XIV. 55

bAlambhatta's gloss.

Tho word garbha moans tho utorino blood, i.e., tlio ovum. Thcso coromonies arc useful especially in destroying any defect of hereditary disease. Instead of tho words gfttra vxiulhi another reading is gotra vyadhi, i.e., any disease belonging to heredity. Those ceremonies in tho case of women aro also to bo performed in tho proper time. Tho word tu 5 of tho verso moans "again."

The Upanayana.

[Tho author now mentions the time of Cpanayana.]

YAJNAVALKYA.

XIV.— In the eighth year of conception or in the eighth (year of) birth, the Upanayana ceremony of the Brahmanas, of the Ksatriyas in the eleventh ; of the Vaisyas in eleven plus one. Some say according to family custom.— ^14.

MITAKSARA.

Calculating either from the starting point of the day of the conception ceremony (garbhadhana) or from that of birth, in the eighth year, the Upanayana of the Brahmana should be performed. The forms Upanayana and Upanayana are the same. The afEx ^^ added to ^'^•i*!^ does not cause any change of sense. Or the length- ening of V in to ^T is an archaic form due to the exigencies of metre.

Here the (selection of any one of the two) alternatives depends on one's wish, (i.e., one may perform the ceremony in either of the two years as he wishes).

Of the Ksatriyas, in the eleventh. Of the Vaij^yas, plus one, i.e., add 1 to 11, i.e., in the twelfth year. The word " conception " is understood after all these. Though the word ** conception," occurring in a compound (in the original) is an adjective or secondary word and consequently grammatically incapable of separation from the word it qualifies (namely, from the word astama or eighth), yet it must be logically considered to have been so separated and should be applied to the other two words too (the eleventh and the twelfth). Because of the text in another Smriti (Manu II. 36.)

*' Of a Ksatriya in the eleventh year after conception, of a Vaisya in the twelfth."

For example, in the sentence atha t^abdanurfasanam, " Now an exposition of words." ** Of what words ? Of the profane and sacred

56 YAJIfJAVALKYA SMEITI.

words." Here also the compound term " Exposition-of- words " has

been broken up and the term, ra®^ word, has been added to the words,

profane and the sacred.

In this verse also the words ** must be performed'" are taken to

be understood.

Some want to perform the Upanayana ceremony according to

family custom.

balambhatta's gloss.

As it is impossible to know when the conception really takes place, so the commentator us6s the word " Garbhadhaaa," which is a fixed period of time to calculate the starting point. Another reading is "janmatah" instead of "Janmanah," Thus in the Naradiya Samhita :—" Tn the eighth year from GarbhadhS,na or in the eighth year from birth (janmatah) should be performed the ceremony of tying the sacred girdle of the Brahmana, of the Ksatriyas, in the eleventh year, of the Vaisyas» in the twelfth."

The word in the verse is ** Upanayanam" with a long ?5i k ; the usual form is *' Upanayana" with a short ^ a: a third form is found in Manu, according to Me- dhatithi's reading, namely, " Aupanayanam %m^f^ " *' with the Vriddhi of g and the lengthening of gj ii Both Upanayana and Aupanayana are variants of the one and the same word upanayana. See Manu (II. 36).

Though it is optional to count either from the day of GarbhadhSna rite or from the day of birth, yet the first is more praiseworthy as it is the principal ; the other is secondary.

The ditties of the Guru. YAJNAVALKYA.

XV. — The Guru having initiated the pupil, should ins- truct him in the Vedas together with the great Vyah^-itis, and must teach him the purificatory practices — 15.

MITAKSARA.

To the pupil initiated in accordance with the rules laid down in one's own Gfihya-Sutra, the preceptor must teach the Vedas, preceded by the great Vyahritis. Th© Mahavyahritis are seven beginning with Bhuh and ending with Satya, or according to the opinion of Gautama, they are five. Moreover he ought to teach him the purificatory rites to be mentioned below-

From the text " being initiated, let him be taught the purifi- catory practices" it is inferentially declared that before Upanayana one may act as he likes. Excepting the (special) dutiea of (special) castes. This (acting as one likes, &c.) is common even to women before they are married. For marriage stands to them in the place of Upanayana.

CHAPTER II—BRAHMACnARI, v. XVL 57

balambuatta's gloss.

The Upanayana should bo performed according to the particular Grihya-SQtra rules, by which the family ib governed. It Is blanioable, if performed by other rite. Hence, the commentator says "according to the rites taught in one's own Gfihya- fiQtra."

The seven Vyfthfitis are Bhuh, Bhuvali, Svah or Suvah, Mahah, Janah, Tapah, and vSatyatn. According to Gautama, the five VyAhritis are : Om Bhuh, Ora Bhuvah, Oin Svah, Om Purusah.Om Satyara.

As says Gautama: — "Before Upanayana the child is free to act as he likes, speak as he likes and eat as he likes." By '* act as he likes" is meant that his move- ments depend on his wish only. By "speak as he likes" is meant that he may utter obscene words, &c.' (without incurring sin). By 'eating as he likes' is meant that he may eat stale food, or garlic, ocions, &c.

But he must not transgress the particular rules of his caste, for he is a Brslh- mana, &c., even before initiation. Therefore he must not commit a mortal sin (Mahapataka).

Even if he touches a chanrlala, &c., he need not bathe with his clothes on, &c. If he touches water unbathed that water does not become impure. After six years of age, however, he also should bathe.

Also to that effect says Manu (II. 171) :— They call the teacher (the pupil's) father because he gives the Veda ; for nobody can perform a (sacred) rite before the investiture with the girdle of munja grass.

If a child before being initiated into reading and writing, loses his father, he can perform the funeral of his father and can utter the sacred " Svadha."

A female child has the same liberty as the uninitiated boy, so long as she is not married. Compare Manu II. 69.

[The author now explains the purificatory practices.]

yAjnavalkya.

XVI. — Let him, placing the sacre(i thread on the right ear, void urine and fasces, facing the north, during the day time and the twilights ; and facing south during the night, — 16.

MITAKSARA.

He who has placed the sacred thread on the ear is being spoken of as karnastha-brahma-sutrah. The ear means the right ear. Because it is said in Lifiga (Purana) : "Having placed the sacred thread on the right ear, let him void urine and fcieces."

He should void urine and feces during the day time and the two

twilights facing the north. By the word ' cha' (and) in the text, is

meant a place free from ashes, etc. During the night, however, he

should face the south. 8

58

YAJNAVALKYA SMRTTI.

balambhatta's gloss.

Says Marichi : " He who eats or voids urine or excrements without the sacred thread is purified by Pranayama (regulation of breath) with eight thousand G^yatri."

The word diva-sandhyasu is a Dvandva, compound of diva+sandhya (the day time and two twilights). The word ' cha ' in the second line of the verse is not redundant. It serves to include all other rules, such as, the place must be free from ashes, etc. See Manu (V. 136.)

YAJNAVALKYA.

XVII. — Moreover rising with the organ in one hancJ, purification, sufficient to remove the stink sticking to the bo(iy, is to be attentively made, with earth and up- lifted water. — 17.

mitAksarA.

Moreover afterwards taking hold of the organ, he should rise and perform the ablution, in order to destroy the stink and remove the fgecal matter sticking to the body, with uplifted waters, which would be described further on, and with earth. " Attentively " means without idleness. By the use of the word " uplifted," purification within the waters is prohibited.

*' Destructive of stink and sticking " is the rule of purification in general for all the as^ramas (orders).'*'' The rule relating to the number of times earth should be used is for the purpose of produc- ing invisible result.

BALAMBHATTA'S GLOSS.

"Afterwards" means after voiding these. The word "Gpihitasisna" is a Bahuvrihi compound, meaning * he who has taken hold of the organ.'

The compulsory achamana.

YAJNAVALKYA.

XVIIL — With hands between the knees, in a clean spot, being seated facing the north or the east, a twice- born ought daily to perform achamana by sipping water, through the Brahmatirtha (Brahma-ford) — 18.

mitAksarA.

" Clean " — without being defiled by the contact of impure ob- jects. The expression " clean spot " by implication prohibits shoes, beds, stools, &c. ** Being seated " neither standing,' nor lying down,

* This is attributed to Pit&maha in ParAs'ara MAdhava (B. SJB.'Vtol. I. pt. 1. p. 281).

CHAPTER TI—BEAmiACHARI, v. XIX. m

nor being bent forward, nor walking. " Facing the north or the east" excludes all other directions. *' In a clean spot" indicates that the feet also should be washed." " Through the Brahma -ford." This will be described later on. " The twice-born," not the Sfldras and others. " Daily," at all times, though he may have entered another order (than that of studentship). '' Let him rinse the mouth," let him make achamana. How ? '' Between the knees," having placed the hands between the knees, and with the right haud performing the achamana.

balambhatta's gloss.

The * pure spot ' necessary for this ordinary achamana need not be the spot swept and cleansed, &c., or sanctified otherwise. It only means a spot not unclean by reason of contact with unclean substances like shoes. The word " asana '' used in the commentary refers to the ordinary seats of daily use, and not sacred seats.

According to Harita, one may sit facing the Isana-corner. This achamana la compulsory in all stages of life and for all orders. Sitting with knees up and the two hands between the knees, the right should be in the palm of the right hand and sipped through the Brabma-tirtha.

[Now the author describes the fords or the tirthas.J

YAJNAVALKYA.

Xl.X. — The beginning of the little finger is the Prajapati-tirtha, that of the index-finger is the pitri- tirtha, that of the great finger (or thumb) is the Brahma- tirtha, and the end of the hand is the deva-tirtha — 19.

MITAKSARA. The roots of the little finger, of the index-finger, and of the thumb, and the end of the hand are respectively known as the Pra- japati, Brahma and the Deva tirthas.

BALAMBHATTA'S GLOSS.

Compare Manu II. 58 and 59.

Let a Brahmana always sip water out of the part of hand (tirtha) sacred to Brdhmaaa, or out of that sacred to Ka (Prajapati) or out of (that) sacred to the gods, never out of that, sacred to the manes.

They call (the part) at the root of the thumb the tirtha sacred to Brahmana, that at the root of the (little) finger (the tirtha) sacred to Ka (Prajapati), (that) at; the tips (of fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes»

According to some, there is option as to the sipping of water from any one of these three tirthas. For example, if owing to boil or ulcer the Brahma tirtha is incapable of being used then the Prajapati or the Deva tirtha may be employed in 4chamana. If all the tirthas are unfit, then the water may be sipped from a spoon as ordained. If one cannot do it himself, another may help him in giving the water i.e., by pouring it into his mouth.

60 YAJNAVALKYA SMEITI.

[Now the method of Achamana is described.'\

YAJNAVALKYA.

XX. — Water should be thrice drunk, the mouth should be twice rubbed, the holes should be touched with w^ater (^once). The waters should also be in the natural pure state, free from froth and bubbles. — 20.

mitAksarA.

Having drunk water three times, the mouth (lips) should be twice rubbed with the root of the thumb ; he should then touch with water, the *' holes " or the cavities in the upper portion of the body, such as nostrils, &c., " with water," i.e,, with pure water unmixed with any other thing. By mentioning the word *' water " twice, it is meant that every cavity should be touched with water.

The author further qualifies such waters, by saying ** in the natural state," that have not undergone any modification in smell, colour, taste or such, and are free from froth and bubbles.

Bj using the word ** tu,'' " also," there is the prohibition of the waters brought by the Sudras and of the rain-water.

BALAMBHATTA'S GLOSS.

The seven upper cavities should he touched with water : and not the lower ones, nor the navel. The Schamana water is thus described in another text : — " Let him sip that water which has been taken out (of a tank, well, river, &c.) which is free from froth and bubbles, ai]d which has not been heated by fire." Yama says : "The twice-born who sips the water in which hand or fingers have been placed, drinks wine (commits the sin of drinking wine)." Prachetas says : " Let him sip thrice or four times the water which is not hot, which is not frothy, which is pure to eye, (or strained through a cloth), and .which reaches up to the heart." The general rule is to sip thrice; to sip four times is optional. The sick, however, according to Yama, may use warm water.

YAJNAVALIiYA.

XXI. — The twice-born become pure by waters reach- ing the heart, the throat and the palate, respectively. Women and fcSudras become pure directly the waters once reach the palate. — 21.

MITAK§AKA.

The twice-born classes are purified by waters respectively reach- ing the heart, the throat and the palate. The women and the »^0-

CHAPTER II—B17AI1MACIIARI, v. XXI. HI

(lra8 are purified wlicn waters touch the hast of tlicse, namely, the palate.

" Once " is used to distinguish the ^udras and women from the Vaiiiyas (who sip thrice ; their waters also reach the end of the palate). By the word " cha " in the text the uninitiated persons are also in- cluded.

balambhattavs gloss.

Manu lays down the following (II. 02) : —

•' A Brahinana is purificrt by water that reaches his heart, a Ksatriya by reaching his throat, a Vaisya by water taken into his month, (and) a -Sftdra by water touched with the extremity (of his lips)." The word antatah has been differently explained.

According to Kalpatarn, the Sudras should also drink water but only once. But fe'ridatta holds that he should only touch the water with the extremity (antah) of the lips and not drink it.

The following rules are laid down in Agasta Samhita, Gautama Taiitra, etc :—

*' The twice-born should first wash his hands and feet, tie the top lock, and then perform Achamana according to the rules of his own school or according to Pauranik method.

With the three words Kesava, Narayana, Madhxva, he should drink water ; with the two words Govinda and Yisnu he should wash his hands; with the two words Madhusudana and Trivikrama he should touch his both lips ; and with the two words Varaana and Sridhara he should rub the lips; with the one word Hrisikesa he should wash the hands ; then with the word Padmanabha he should wash his feet ; with Damodara, he should sprinkle the head ; with Sankarsana, the mouth ; with Vasudeva and Pradyumna, the two nostrils ; with Aniruddha and Puru.sottama, the two eyes ; with Adoksaja and Nrisimha, the two ears ; with Achyuta, the navel ; with Janardana, the heart ; with Upendra, the head ; with Hari and Krifsna, the two shoulders.

AUSPICIOUS NAKSATRAS FOR UPANAYANA.

[After the ceremony of the celebration of the first commencement of alphabets, Balambhatta gives a collection of various Sakkalpa mantras employed in different ceremonies such as Garbhadhana, Pumsavana, Simantonnayana, Jatakarman, Nama- karma, Niskr:^man, Upavesana, Annaprasana, Choala, &g. These Saiikalpa mantras are omitted here. The Saiikalpa mantras of other ceremonies, not yet described, such as Savitripuj^, Godana, Samavartana, Marriage, &c., are also collected here. The tiafiklapas, according to Tantras, are also shown: so also the Tantric form of some ceremonies. The mantras of Suryavalokana, Niskraman, Upavesana and Annapras'ana are also given there.]

[Balambhatta then enters into a long discussion as to the auspicious time for performing Upanayana. A summary of it is herein given.]

According to Vasietha the following asterisms are auspicious, i.e., when the moon is in these constellations the Upanayana may be performed :—

(1) Hasta, (2) Chitra, (3) Svati, (4) Sravana, (5) Dhanistha, (6) Satabhisa, (7)

Uttara-sadha, (8) Abhijit, (9) Anuradha, (10) Visakhii, (11) Jyestha, (12) Uttara-

phalguni, (13) Revati, (14) Punaivasu, (15) Pusya. These are good for tying the

acred girdle:— Uttaraphalguni, Uttarasadha, Uttara Bhadrapada, Hasta, Anuradha,

62 YAJh'AVALKYA SMEITI.

Mrigas'irah, Rohini, Chitra, Revati, and Punarvasu. These are good for Upanayana : — As'vini, Pusya, Dhanistha, Satabhisa, Svati, Sravana. These are middling.

Kasyapa says : -

Anuradha. Sravana, Dhanistha, Satabhisa, Hasta, Chitra, Svati, Uttaraphalgunf, Uttarasaaha, Uttarabhadrapada, Abhijit, Punarvasu, Pusya, Asvini, Visakha. These are good stars for Upanayana.

Guru says : —

Uttara Phalguai, Uttarasndha, Uttara Bhadrapada, Rohini. Hasta, Aimradh&, Jyestha, Chitra, Punarvasu, Mrigas'irah are good for Upanayana.

Narada also: —

Uttaraphalguni, Uttarasaclha, lUttara Bhadrapada, Jyestha, Mpigasira, Punar- vasu. Sravana, Dhanistha, Satabhisa, Asvlni, Anuradha, Rohini, are good for Upanayana.

According to Kalyana Kalpadruma, the Rig-vedins should observe the following constellations : —

Mula, Hasta, Chitra, Svati, Aslesa, Ardra, Pflrva Phalguni, Piirvasadha, Pdrva- Bhadrapada. These are good for girdle ceremony for the Rig-vedins.

The Yajur-Vedins, the following : —

Pusya, Punarvap«u, Revati, Hasta, Anuradha, Mrigasirah, Rohini. These are best for Yajur-vedins, for Upanayana,

The Sama-vedins, the following :—

Pusyd; Svati, Hasta, Asvini, Ardra, Sravana, Uttara Phalguni, Uttarasdilha, Uttara Bhadrapada. These are good for Sama-vedin for tying girdle.

The Atharva-vedins, the following :— •

Mrigasirah, Anuradha, Asvini, Hasta, Chitrd, Svati, Punarvasu, Jyestha. These are good for Atharva-vedins for Upanayana.

These sixteen asterisms are auspicious for the Upanayana of a Brahmana. Some reject Punarvasu. See Raja Martanda. Balambhatta, however, is of different opinion. The Ksatriyas and Vaisyas, have twenty-two asterisms, the Brahmanas have sixteen.

[Then B&larabhatta giver> a short method of Upanayana to be observed in cases of penance. There are certain sins for which the penance is initiation de novo. This penitential Upanayana is not done with full rites of the original Upanayana.]

Itifirm may he initiated.— According to Baudhayana, the idiot, deaf and dumb may also be initiated. For their Upanayana, any season may be chosen : the asterism should be auspicious. After feeding the Brahmanas, and causing them to pronounce blessing, the hair must be shaven : and the boy should have a bath. He should be dressed in pure clothes, the top-lock should be tied. All rites are gone through, but in silence, i.e., without the utterance Of the sacred formulas, as the boy t through infirmity, cannot recite the mantras, the ^chSrya does it for him.

[The metliod of SandJtyd Updsand, Bathing and Tilaka.]'^

yAjnavalkya.

XXII. — Bathing, sprinkling the body with Mantras addressed to the Waters, retention of breath, adoration

* For a detailed account of these, see '* The daily practice of the Hindus " third edition, revised and enlarged, published as Vol. XX in the Sacred Books of the Hindus.

CHAPTER Il-BRAIIMACIIARI, v. XXII. 03

of the Sun and the daily repetition of the Gayatri should be performed. — 22.

mitAkraua.

Batliin^ early in tlie morning accorrling to the rules ; sprink- ling the body with ai)propriate scriptural Mantras, such as begin with " Apo-liistha cScc ," addressed to the Waters.

The retention of breath is Prfinfiyama to be described later on.

Then the adoration or UpasthTina or coming in the presence of the Sun with solar Mantras, and the daily repetition or muttering inaudibly the Gayatri, " TatSavitur Varenyam, etc., " be performed.

The phrase *' must be performed " is to be added to every one

of the above clauses, by reason of its occurring in a previous

passage.

Note. — The mantras arldressed to waters are these : —

Om ; Apo histha mayobhuvah, tana liije dadhatana, mahe ranaya chaksase.

Om ; Yo vah ^ivatamo rasah, tasya bhajayateha nah ; usatir iva matarah.

Om ; Tasma araft gamama vah yasya ksayaya jinvatha ; Apo

janayatha cha nah.

(Rig. X. 9. 1 to 3.)

O ye Apas (All-pervading Divine Currents) since you are the sources of plea- sure, help us therefore by giving us energy, so that we may feel the Mighty Sound.

That essence of yours which is most auspicious, of that a share give us here. As loving mothers (suck the babe).

O Waters ! we approach thee all for our sins to be destroyed, Give us strength to cope with sin.

Om, Drupadadiva mumuchanah svinnah snato maladiva ; putam pavitrenev ajyam apah s^undhantu mainasah. (Yajur Veda. XX. 20.)

Cm, even as the perspiring gets relief from the shade of the tree, as bathing removes the impurities of the body, as the ghee becomes purified by its purifying agent,— se let the Waters purify me from all sins.

Then offer Arghya to the Sun. The mantras addressed to the Sun are these. Om ! Udvayam tamasas pari, Svah pa^yanta uttaram ;

Devam Devatra Suryam, aganma jyotir uttamam. We have gone out of the encircling darkness, and have seen the high heaven, and the Divine Sun full of great light in the sky. (Rig. Veda I. 50. 10.)

Om, Udutyam Jatavedasam Devam vahanti ketavah ; Dris^e Vitivaya Suryam.

His heralds bear Him up aloft, the God who knoweth all that lives ; SOrya that all may look on him. (Rig Veda I. 50. 1.)

f)l YAJhUVALKYA SMRTTL

Om ! Chitram Devanam udagad anikam ; Chaksur Mitrasya, Varunasyagneh ;

Apra-Dyava Pritbivi antariksam ; Siirya atma jagatas tasthusasi cbasvaha.

The brilliant Presence of the Gods hath risen, the eye of Mitra, Varuna and Agni.

The soul of all that moveth not or moveth, the Sun hath filled the air, earth and heaven.

Om ! Tach cbaksur devahitam purastach chhukram uchcharat.

Paj^yema j^aradah j^atam, Jivenia saradah ^atam, ^rinuyam

j^aradah {^atam, Prabravama Saradah ^atam, Adinab syama i^aradoh

^atam, Bbuyat^cba saradab s^atat. (Rig Veda VII. 66. 16.)

That Eye (of the universe), the beloved of the Gods, the Brilliant (Sun) arises in the East. May we see for a hundred years, live for a hundred years, hear for a hundred years, speak for a hundred years, be rich for a hundred years — yea, more than hundred years.

The Tilaka or mark on the Forehead.

After Acharaana, the proper caste mark (tilaka) should be painted on the fore- head. The mark may be made either with the thumb, or the middle finger or the ring finger or the index finger, according to the desire to be accomplished.

The mark should be made on various parts of the body, uttering the different names of Hari, as given in the following list : —

Forehead (lalata) ... ... ... ... Kesava.

Stomach ... ... ... ... Narayana.

Heart ... ... — ••• — Madhava.

Throat ... ... ... ... ••. Govinda.

Right side of the stomach ... ... ... Visnu.

On the right arm ... ... ... ... Madhusfldana.

Ear (right) ... * ... ... ... Trivikrama.

Left of the stomach ... ... ... Vamana.

Left arm ... ... ... ... Sridhara.

Left ear ... • ... ... ••• Hrisikesa.

Back ... ••• ••• ••• Padmanfibha.

Shoulder ... ... ... — Damodara.

Head (with Mfila Mantra) ... ... ... Vdsudeva.

The forehead mark may be Clrdhapundra for Siva : or for Visnu. On the head, the mark is to be made with the Mula Mantra. In other places with the above twelve names. The mantras are : Om Kesav4ya namah (forehead), Om IV&rayanfiya namah (stomach), &c.

The forms of the mark are different in different parts of the body. In some places, it is a horizontal lino, and in others vertical, &c. Thus near the ears it is vertical, near the heart like a lotus, on the stomach like a candle flame, like the bam- boo leaf of the arms, like jarabu fruit, under the shoulder, &c.

The forehead mark should be ten angulas (quarter inches) in length. This is the best of all. The middling in nine angulas, next is eight angulas or seven, six or five angulas : from the beginning of the nose to the beginning of the hair.

The sacred ash also may be similarly used. [The details of it are omitted].

GUAFTER Il-BRAmiACIlARl, v. XXIII, XXIV, XXV (a) 05

THE PRAnAYAMA. MITAKSARA.

Tlio aiiilior now describes tlio riaturo (rnctliod) of the Reten- tion of J^reath.

YaJNAVALKYA.

XXIil. — He sliould repeat inauclibly the Gayatrt with its head and preceded by the Vyahi-itis, to each of which the syllable Om shoiild be added ; doing this thrice is known as the retention of breath. — 23*

mitAksarA.

The above-mentioned Gayatri conpled with its Siras, namely the Mantras " Apojyotih, &c." and being preceded by the ah^eady mentioned Vyahritis ; while to each Vyahriti is prefixed the syllable Om, as Om Bhuh, Om Bhuvah, Om Svar, Om, Mahah, &c., should be recited three times mentally, having restrained the breath flowing through the mouth and the nose. Such repetition is always called Pranayama.

BaLAMBHATTA'S GLosa

The Prandyatna consists of three processes, first breathing in slowly through one nostril. It is technically named Pflraka. The second is retaining the breath by closing both nostrils, for a period more or less prolonged. It is called Kumbhaka, The third is breathing out slowly through the other nostril. It is called Rechaka. In Sandhya, the period of time for each process is of the same duration, namely, the time taken m reciting the whole Gayatri and Siras.

In performing Pranayama, the left nostril should be closed by pressing it with the ring and little fingers of the right hand, and air drawn in through the right nostril. Then the right nostril should also be closed by the thumb ; and the air re- tained. Then the ring and little fingers should be raised and the air expelled from the left nostril.

YAJNAVALKYA.

XXIV. — ^Having restrained the breath and sprinkled water with the three richas (hymns) addressed to the Waters, let him sit, reciting the Savitri, westward, till the stars rise. — 24.

XXV (a).— In the morning twilight in the same manner, he should sit eastward till the sun is seen.— 25 (a).

66 YAJNAVALKYA SMEITT.

mitAksarA.

Having performed the Pranayama as described above, and having sprinkled water on his body with the above-mentioned three Mantras addressed to the Waters, and reciting the S^vitri, " he should sit westwards in the twilight," meaning that the face should be towards the west. " Till the stars rise," so long as the stars do not rise.

" In the morning twilight," i.e., at the time of dawn, he should sit facing the east, till the rising of the sun, observing the above- mentioned rules. That prayer or ceremony which is ordained to be performed at the junction (Sandhi) of day and night is called 8an- dhya. The day is that period of time during which the total disc of the sun is capable of being seen. The reverse of this is night. That time during which the solar disc is partially visible is called Sandhi -; or twilight.

balambhatta's gloss.

[Bilambhatta gives here the method of the SandhyS prayer. "We summarise it below. For fuller details, see our ** Daily Practice of the Hindus."]

After Prdndyama, one should perform japa both morning and evening. In the morning one should sit facing east, in the evening facing west.

[The various portions of the Sandhya are] : —

Mantra Achamana. — This is done by reciting the mantras Suryascha ma manyn* Cha, &c, in the morning ; Apah punantu, &c., al midday, and SOryascha, &c., again in the evening (with a slight change.) See the " Daily Practice of the Hindus."

Second Mo r/fina.— After Achamana, let him have mSrjana, with Oip, "Vydhritis Savitri, and the mantras Apo histha, &c., and Gayatri with tirasa (for details see the " Daily Practice").

PAPA PURUSA NIRA9ANAM OR AGHAMARSANA.

This is done by taking water in the hollow of the palm of the right hand, and! thinking of the sin as personified and as coming out of the nostril and entering inta this water. The verses Ilitara cha, Satyam cha, &c., should be recited. Drive out the person of sin from the right nostril into this water, and without looking at it throw this water towards one's left on the ground. The Vajasaneyins read also Drupadadiva, "While reciting the mantms the Pranas must be restrained. The sin is personified as having its head consisting of the sin of killing a Brdhmana, the arras consist of the sin of stealing gold, the heart is made up of the sin of drinking wine, the loin is the sill of defiling the bed of one's spiritual preceptor ; all the limbs are of sin, the hairs of the body are small sins, the beard and eyes are blood red, and he holds as word and shield, and is of black color and residing in one's heart. See the "I>aily Practice."

Offering Arghya. — Then Arghya should be given, as laid down in the Grihya- SQtras. After Achamana take a handful (An jali) of water with diirbha rice, flowers, sandal paste in it, stand facing the sun, recite the Sftvitri preceded by the"Vyahritis and the Pranava, and offer thn^o such handfnls. This olToring is called Arghya* offoring. Then perambulate saying '*Asau Aditya Brahma," and then sip water. For detail* see the " Daily Practice."

CHAPTER II-BRAIIMACIlAUI, v. XXV (a). 67

Jri^ju.— In tho morning, mid-day and evening, one should recite theGAyatri, silonlly. Ho should (liiiik of the Devi, either in the heart, or in tlio solar orb. Ho should tnoditat(» on tlio HiMiHO of tlio in:intr;i, calmly and quiotly, without hurry or worry. Tho mind should bo contented, and pure and under control. He may recite it either 108 times or 28 times or at least 10 times, at each Sandfiyfi. Tho counting should bo made on tho right hand wlii(rh should be covered up witli a cloth One should not make japa while goinjj; or stunding or doing some work or in an impure state, or keeping no count. Ho should not touch any portion of the body below tho navel.

2'he Asana. — The seat should bo of silk or blanket or skin or flax or wood or loaves. The skin of black antelope gives knowledge, that of tiger emancipation and all desires, So also a spotted blanket gives all desires. The bamboo seat causes poverty, tho stone causes disease ; the earth, causes sorrow, the painted wooden seat, causes ill-luck ; straw seat causes loss of wealth and fame, a seat made of leaves causes delusion or mental hallucination. The &sanE< mantra is given in "Daily Practice of the Hindus."

The rosary. — It may be of conch shells of silver-like lustre or of lotus beads or rudraksa or crystal or gem or pearl or silver or golden beads or the phalanges of one's hngers. The fruit is one hundred, if the beads are of conch or gems ; thousand, if made of coral ; ten thousand, if made of crystal; a lac, if made of pearl; ten lacs, if made of padmaksa ; koti, if made of gold ; and infinite, if of rudraksa. The rosary may consist of 108 beads or 54 beads or 27 beads. After Japa one should bid farewell to the Gayatri with certain mantras. See the " Daily Practice of tho Hindus."

If owing to some accident, the morning or mid-day Sandhya be not performed, then it should be done in the early part of the night, within three hours of tho sunset, in which no bath or Brahmayajna or solar hymns are necessary.

achamana mantras.

[The explanation of Achamana and the Gayatri Mantra is thus given in Balara- bhatti.]

May the Supreme Brahman called Agni, and may the presiding Deva of auger and may the Great Souls, who have conquered anger, protect me from the sins com- mited by my spirit of anger (manyu). Whatever sio I have committed by night through my mind, speech, or hands or feet, or stomach or the organ, may Day destroy all that sin and its author (my egoism). I throw it (to be consumed) into this Agni, the luminous cause of Immortality, the Supreme Brahman. T. A. X. 24.1.

May the All-pervading purify this clod (my physical bodyl, may my physical body thus purified, in its turn purify my subtle body. May the Lord of the Devas — the Supreme iSelf— purify me. May the sacred and the ever-pure Veda purify me»* may the pas purify all sins, such as, eating the leavings of another, or improper food, or evil conduct or accepting gift from sinners. Svaha. Tait. A. X. 23. U

THE Gayatri with its yyahitris and siras. ^ ^: II 5gi ^: || ^ ^: n ^ nj: ii ^ im: \\ ^ cTq: II ^

^r^r i^\S\ K^\^^ air ^^^^^hi^ n

mi Orn, this syllable is the name of Param Brahman. ^: Bhiih, that in which all beings exist (bhavanti) is called Bhuh. ^: Bhuvah,

m yAjnavalkya smrjtt.

he who sustains (bhavayati) and maintains the universe is called Bhuvah, g^: Suvah, that which is easily attained. It is compound of 5 well or easily and s/rl to go, iryati susthuh. The affix is f^^^U n^: Mahah, the adored: honored, or adorable. It is derived from the Jr^ahsL to honor, and the affix V%\ I sr^T: Jan ah, the creator : from the J^ to create and the affix ?r^ I ^l Tapah, the Punisher or Remorse-giver from the V^ to heat, with the affix ?ig^ 11 ^c4 Satyam, the true : that which remains unchanged in all the three times, past, present and future, who is not conditioned by time. «f^: Savitul?, of the Inciter : the inner compeller, the conscience. ^^ Varenyam, adorable. *??t; Bhargafe, the burning form, the form by whidi the bondage of Samsara is consumed : the Sach-chid-ananda form : the Bliss-forra. '4^R% Dhimahi, we meditate. 5i%^iiT?l. Prachodayat, may he stimulate. WT' ^pal>, all-pervading. ^if& Jyptih, the Light, In-r telligence. lt\ Rasam, happiness. ^^rT Amptam, the Immortality, the Release. Thus is Brahman. ^iJj; Qm, I acknowledge him : a particle of assent;. T^^t is, I meditate.

TRANSLATION.

Vydhritis.—The Supreme Brahman (Oip) is the support of all beings, and theic Sustainer. He is easily attained : and is bl^e Adorable, the Creator, the Punisher or Remorse-giver, and the Ever-true.

Grft/atff.^We meditate on the q-dorsyble blissful form of Qo^, the Consciencp. May He stimulate all our faculties.

Siras.—l acknowledge Brahman to be AUrperyadiug, AU-intelligence, All- happiness and Immortality. He is BhQh (the aU-support), Bhuvah (^ihe all-nourisl^- pr), and Svah (the all-approachable).

Another meaning of this Gayatri is : -

1 meditate (with my three-fold consciousness) on the adorable divine Fire of the unchangeable Creator : who is called Tat. May Laksm^ and Narayana stimulate my cognitions.

Another meaning of the Gayatri is :- - • I meditate on God (who creates as) Brahma, sustains as Visnu, and destroys as.

Siva : and who as Ti^riya ig above all these three, &c.

Or the word ** Bharga" may mean * food,' and " D.hiyah '' n[e:in " actions."

Through the grace of that God Savita, who stimulates our activities, may we be capable of upholding food : (i.e., we get our daily food through the grace of God)

8andhyd.—A person is unclezjA, and incapable of performing any religious work if he does not perform th() daily Sandhya. (Daksa). So also says Chhando^ja Parinista. The conjunction of day and night— that time when there are neither stars nor sun— the twilight is called Saodhya. The time, however, of performing the evening prayer is just when the disc of the sun has gone half down the horizon : till tho stars apjiear. In Vriddha Yajuavalkya, the time is when the sun has npt risen (in the morning) and when it has not fully set (in the evening).

CHAPTER II—BRAIIMACIIARI, v. XXV. HO

Tho word Sandliyii, thoroforo, socondarlly means all thoso acts, Hiich as Pra- nuyama, &c , prayors, cScc, to bo porfornicd at that |)arMcular timo. Olhcrs (Vriddha YAjnavalkya) moan by SandhyiX, a particular Dovi, prosidinjj over these portions of tho day. Tho morninpj is called Gayatr?, tho mid-day is Silvitr?, the evening is named Sarasvati, tho Hoddoss of morning is white, of tho noon, red; and of tho evening, black or dark bluo.

According to Madhava, it is called Sandhya, becau8c this is performed at the time called Sandhya.

According to Nrlsimha, it is called Sandhya because it Is complete (8am)-medi> tation, (dhya=to meditate).

Some say that by Sandhyd, Upasana meditation, is meant which is the principal part. Others say that Japa of the Gayatri is the principal part : and dhyana is merely a subordinate part. According to Asvalayana and Manu, Japa is the main part of Sandhyii. (Manu IV. 94).

" By prolonging the Sandhya, the sages obtained long life, wisdom, honor, fame and excellence in Vedic knowledge."

This extract from Manu, regarding the Sandhya, shows that Japa is meant here by the word Sandhya : for Japa alone can be prolonged by reciting the mantra a thousand times or more ; and not Pranayama or others ; the time of which is strictly limited.

N.B.— For detailed accounts of Acharaana, Sandhya and Gayatri, consult. "The Daily Practice of the Hindus," 3rd edition (revised and enlarged), published as VoL XX *♦ The Sacred Books of the Hindus."

yajnavalkya. XXV (b). — Then the fire sacrifice should be per- formed, at both the twilights also. — 25 (6).

AIITlKSARl.

"Then'' after performing the twilight prayers, he should per- form at both twilights (morning and evening) the fire ceremony, i.e., the ceremony or work done in fire, such as, throwing fuel, &c., into it. This should be done according to the rules of one's own Grihya-sutras.

bAlambhatta.

The force of the word *• api," " also," in the verse is to ordain that the fire- sacrifice should be done at both twilights, and not in only one of them (either in the morning or evening). So also Manu (II. 186 :—*' Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, un- wearied, make with it burnt oblations to the sacred fire, both evening and morning." of. Manu II. 176 also.

In omitting to perform this, there is sin, as declared by Harita. Some say that this Homa should be done in the evening alone (Laugaksi).

The sacrificial wood should be as described by Katyayana. It should not be thicker than one's thumb ; nor bark-less, nor worm-eaten, not more than a span in length, nor branching. In the Vdyaviya it is said that the fuel should be of Palasa; in its absence, Ehadira, or Sami, or Rohitaka, or Asvattha, may be used as Samidh.

•70 YlJNAVALKYA SMRITI,

If this fire-rite is omitted, one incurs guilt : and prayaschitta must be per- formed. The time of its performance is before or after begging.

The &'a/ifea/pa.— Restraining the breaths, let him utter the Sankalpa :— "Pr4- nanayamya (Pratar or Sayam) Agni Karyam Karisye." Then taking the Samidh in hand recite : —

Agnaye samidham aharsam, brihate jS-tavedase

Taya tvam agne vardhasva samidha Brahmanavayam.

*' To Agni I have brought a piece of wood, to the great Jatavedas* Through that piece of wood increase thou, 0 Agni ; through the Brahman, may we increase. Svaha.'* (Aj^valayana. G.-S., I. 21. 1).

Om : tejpsamasamanajmi.

Mayi medham mayi prajam mayy agnis tejo dadhatu.

Mayi medham mayi prajam mayi Indra indriyam dadhatu.

Mayi medham mayi prajam mayi Suryo bhrajo dadhatu.

Yat te agne tejas tena'ham tejasvi bhuyasam.

Yat te agne varchas tena^ham varchasvi bhuyasam.

Yat te agne haras tena'ham harasvi bhuyasam. [The above is from the Asvalayana G.-S. "We give the translation of the whole- passage here.]

Having put the fuel (on the fire) and having touched the fire, he three time* wipes off his face with (the words) " With splendour I anoint myself."

3. "For with splendour does he anoint myself" — this is understood (in the Sruti.)

4. " On me may Agni bestow insight, on me offspring, on me splendour.

" On me may Indra bestow insight, on me offspring, on me strength (indriya),

" On me may Surya bestow insight, on me offspring, on me radiance."

"What thy splendour is, Agni, may I thereby become resplendent.*^*

"What thy vigour is, Agni, may I thereby become vigorous."

"What thy consuming power is, Agni, may I thereby obtain consuming powerj"

Then taking the sacred ash (vibhfitim), let him recite : —

Ma nas toke, tanaye, ma na ayau, ma no gosu, ma no asVesu

ririsah.

Viran ma no Rudra bhamino vadhir, havismantah sadamitvfiL

havamahe.

BIG VEDA I. 114. 8.

Harm us not, Rudra, in our seed and progeney, harm us not in the living, nor in cows or steeds.

Slay not our heroes in the fury of thy wrath. Bringing oblations evermore we call to thee.

Tryfi^yusara Jamadagneh, Ka^yapasya tryayusam^ Agastyasya tryayusam, yad Devanam tryfiyusam tan me astu tryayusam rfatjiyusam.

"The three-fold age of Jamadagni. Kasyapa's throe-fold age, the three-fold ago of Agastya, the three-fold ago that belongs to the devas ; may that three-fold ago be mine, may that hundred-fold ago be mine. Sv&ha." (VS. 3. 6. 2. H.G. 1. 9.6.)

CriAPTEn II-BRAnMACIlARI, v. XXVL 71'

Om clia me Svaraj^clia me, Yajfiopa cha te namat^ clia. Yat te nyOnaiii tanmai ta upayate ti riktam taymai te iiainah. (Af^valayaua ^raiita RQtra I. 11. If)).

Thon recito tho followinj^ Svasti Manfcra : —

Sraddham mcdhum Yatiah prajnrim vidyfim buddliiin iiriyam

balam.

AyiiFiyam teja arogyam dehi me havyavahana : dehi me havya

valiana Om namo namah.

"O Havyavahana! Give nie faith, memory, fame, wisdom, learning, intelli- gence, prosperity, strength, long life, vigour, health. Give these to me O Havya- vdhana I Om, narao namah/'

[Agni, of course, here means the Supreme God. Then recite any Agni-stotra.] Then recito (the following names of God in the vocative) Kesava ! Narayana I Madhava ! Govinda ! Visno ! MadhusQdana ! Trivikrama ! Vamana ! fcJridhara ! Hrisi- kesa! Padman&bha ! DS,modara ! Samkarsana ! Vdsudeva ! Pradyumna ; Aniruddha J Purusottama : Adhoksaja ! Nftrasimha ! Achyuta ! Janardana ! Upendra I Hare ! Sri Krisnaya namah.

The method of ahhivddana.

YaJNAVALKYA.

XXVI (a). — -Then he should bow to the elders saying

I am so and so. — 26 (a).

MTTAKSARA.

Afterwards he should hambly salute the * elders/ the Guru,

etc., How ? By saying I am Deva Datta Sarma, i.e., he should

mention his name.

BALAMBHATTA'S GLOSS.

The saluting of the elders is of universal application and not confined ta Sandhya only. This verse lays down the method of such salutation whenever occasion may arise to salute the elders. So also Mann (II. 122 and 124) :— " After the word of salutation, a Brahmana who greets an elder must pronomice his name, saying, •' I am N. N." In saluting he should pronounce after his name the word bhoh ; for tho sages have declared that the nature of bhoh is the same as that of all proper names."

After the word salutation, on© should add the word " abhivadaye,'' "I greet " (Parijata kara).

The word * vipra ' 'Brahmana*^ in the above text is illustrative of all twice- born castes. The formula of abhivadana is :— *' Abhivadaye amuka fearma namaham asmi Bhoh." *' I N. N. Sarma byname greet."' As to upasamgrahana or feet-clasping, Manu further says (11. 72) :—" With crossed hands he must clasp the feet of tho teacher, always unwearied, must say : Ho, recite I He shall leave off when the teacher says : Let a stoppage take place."

Thus saying "Belonging to so and so gotra, I, Deva Datta Sarma, bho abhi- vadaye." He should touch his both ears, and holding the feet of his Guru by his right and left bands respectively, he should bow down his head. This is Upasam- graharia. In abhivadana there is no clasping of feet ; mere touching the feet is enough ; or even not that. In Gayatri abhivadana, the word abhivadaye comes lasfe ;

72 YAJNAVALKYA SMElTl.

as " amuka gotra Deva Datfca Sarmaham bho abhivadaye." In ordinary abhivadana, the formula is " abhivadaye Deva Datta namSham asmi bhdh." There is, however, this speciality about twilight deVotidn abhivadana that the elders may do it to the youngers also ; as says Yama :— " In the Sandhya, the elder may greet with abhi- vadana the younger also— with the exception of the son, the pupil, the daughter's son, and the husband of the daughter."

Manu lays down this specific rule of abhiv4dana (IT. 1^3) :— " To those persons "who, when a name is pronounced, do not understand the meaning of the salutation, a wise man should say, ' It is I ;' and he should address in the same manner all women."

That is, those who through their ignorance of Samskrita or the Sacred Law, do not know the proper formula of abhivadana, should be addressed as mentioned above. In returning the abhivadana of an ignorant person, Manu lays down this rale (I, 126) **ABrahmana who does not know the form of returning a salutation, must not be saluted by a learned man ; as a Sudra, even so is he."

The proper method of returning an abhivadana greeting is thus laid down by Manu (II, 125), *'A Brahmana should thus be saluted in return, 'may'st thou be long lived, O gentle one !' and the vowel ^ must be added at the end of the name of the person, addressed, the syllable preceding it being drawn out to the length of three moras (matras)."

Panini also gives this rule,

Vasistha also says thus (XIII. 46) t— " When a salute is returned, the last vowel of the noun standing in the Vocative is produced to the length of three moras, and if it is a diphthong (^ or ^) changeable according to the Sandhi rules, it becomes 6y {^^) or dv (^^) e.g., bho, bhav." This text, indirectly shows that the conjunction of letters is not compulsory in every case. (The Sandhi is optional).

Says Manu (II. 134) :— "Srotriyas, though three years intervene between their ages, but blood relations only if the difference of age be very small." Among Srotriyas (not related by blood), the elder is he who is older at least by three years, and deserves abhivadana. Among blood-relations, agnates or cognates, one who is older by a day even is to be so greeted. For " Vayasya " is defined as those born on the same day. Those who are not older by three years, Manu lays down the following rule (II. 127) :— " Let him ask a Brahmana, on meeting him, after his health, (with the word) kusala, Ksatrlya with the word anamaya, a Vaiaya (with the word) ksema, and a Sfldra (with the word) arogya." This, of course, applies when a person of one caste meets with another of his own caste or a lower caste, but not when a person of a lower caste addresses one of a higher caste. Manu further says (11. 128) :— He who has been initiated (to perform a S'rauta sacrifice) must not be addressed by his name, even though he be a younger man ; he who knows the sacred law must use in speaking to such (a man the particle) bhoh and (the pronoun) bhavat * your worship," (II. 129). For a female, who is the wife of another man, and not a blood-relation, he mnst say, ' Lady ' (bhavati) or 1 " Beloved sister,"

After the sacrifice is over, the name should be taken. These rules apply to married stage also, and not confined to students.

The Visnu Parftna lays down the rule that ho should study the Vcdas also. A Brfthmana should learn the particular branch (SAkhfi of the Veda, special to his family ; and then learn the other Vodas. He should know the meanings also. Mere learning by rote is almost useless. Vasistha also insists on one's studying his own fe'akh& with its appendages, and following the ritual of his own school, otherwise ho

an AFTER iJ-BJiAiiMAcnAnT, V. xxvii. n

incurs tho guilb of nrahma-alayinj?. So also Mann (II. 168):-" A twico-born man who, not having studied the Veda, applies himself to other and worldly study, soon falls, even while livirip:, to tho condition of a bfldra and liis docondants after him."

And Manu (IV. OU) :— " Let him not rocH.o tho texts indi.stinctly, nor in the presence of bOdras ; nor let him, if in tiie latter part of the night he is tired with reciting the Veda, go again to sleep. (100.) According to tho rule declared above, let him rocito the daily portion of the Mantras, and a zealous Hrfthmana, who is not in distress, shall study tho Urfthmana and tho Mantra Samhita." So the study of tlio Samhita or Mantra portion is absolutely necessary and can never be dispensed with, while the BrShmana portion may be dispensed with.

A SGdra also, belonging to a respecbablo family and having good rjiialities should be taught, though not initiated with Upanayana ^S'^fi jw^il^qw'i^q^irj'i'^'n^ii?; Busruta states this opinion.

YAJNAVALKYA.

XXVI (6). — He shouM serve or worship the pre- ceptor for the sake of learning and should be attentive. —26 (6).

mitAksarA.

Then he should worship the *' Guru '' or the preceptor to be described later on ; "worship," i.e., he should be devoted to his service and remain obedient to him. " For the sake of learning, '* i.e., in order to get perfection in study : or to complete his studies. ** Be attentive " — He should not have his mind wandering about.

balambhatta's gloss.

The force of ^ in the verse is to denote rrar ' then, * ' so also.' That is, some* thing more should be done in the case of the Guru, than mere greeting, to which as an elder he is, of course, entitled. One must even go the length of " worshipping" him. That is to say, he must serve the Guru while a student, and be always obedient, to him when the period of studentship is over, of. Manu II. 71, 72, 191.

YAJNAVALKYA.

XXVII. — And also he should study when invited. Whatever he obtains, he should present it to him. He should always promote his interest by all acts of mind, speech and body. — 21.

mitAksarA.

" Invited he should study, *' when he is invited by the Guru, he should not himself urge the Guru to teach him. Whatever he ob- tains, he should offer all that to the Guru. Moreover he should promote *' his ** (the Guru's) interest. " Always," constantly with all acts of mind, speech, and body. He should not do anything to his disadvantage. By the use of the word *' also " it is meant that 10 •

74 YAJNAVALKYA SMEITI.

TV

hen he is in the presence of his Guru, he should avoid '■covering his throat, " " crossing his legs, " " leaning, " etc., as described by Gautama (Chap. II. 14).

balambhatta'S gloss.

The force of the word " api" in the verse is that of 'eva ' or " only," and so the commentator explains it as ♦' ahuta eva," cf. Manu II. 191, 73, 74.

The proper pupils,

YAJNAVALKYA.

XXVIII. — Grateful, non-hating, intelligent, pure, healthy, non-envious, honest, energetic, kindred, one who imparts knowledge or makes present of money, such a student should be taught according to Dharm^.— 28.

mitAksarI.

" Grateful," one who does not forget the benefits received. ** Non-hating," merciful. " Intelligent," apt in understanding and retaining instruction. " Pure," clean in mind and body. '* Healthy," free from mental and bodily disease. " Non-envious," he who does not expose the fault and publishes the good work of others. " Vir-r tuous," bearing good character and conduct. *' Energetic," capable of doing service. " Kindred," Bandhus or cognates. " Giver of Jcnowledge," one who teaches any science, " Giver of money," on© "who gives money as an offering, (nctt, as a salary).

These qualities, whether existing in full or in part, must be looked after, as far as possible and such students should he taught •'according to Dharma," i.e., in accordance witltthe scriptures. Cf,

Manu II. 109.

The staff, eta.

YAJNAVALKYA.

XXIX. — He should also keep the staff, the skin, the sacred thread and the girdle. He should beg from blameless Brahmanas for supporting the body. — 29.

MITAKSARA.

Then according to the well-known directions laid down in other

Smritis (Manu Cliap. II, Verse, 41, &c.,) the student belonging to the

Brahmana class, Sec, shall keep a staff of pahlsa wood (Butea fron-

jdosa), i\o.f skin of black antelope, Scc.y the sacred thread made of

CttAPTER li-nRATtMACFlARl, i;. XXIX. IfS

cotton, Scc.f and tlie girdle made of Moonja (Saccharuni moonja), &c. Tlie aforesaid Bralimacliari, wearing the stafP, &c., should beg from ** Brahmanas who are blameless," i.e., free from the faults of being an ablii^asr^a ('one accused of a mortal sin,) &c., and who are devoted to their proper duties. " For self support," for maintaining his own self, and not others (strangers) with the exception of liis guru, and guru's wife and son ; because of the following rule (of Gautama If. 31)-40).

'* Having olTered it to the Guru, he should eat having got his permission, or, in his absence, with the permission of his sons, &c."

The specification of Brahmana here is, in case when it is possible to get one of that class, and is not an imperative rule. As to the text ''from all classes, the asking of alms," it means the first three classes only. As to the text "he 'may beg from the /our classes," it refers to cases of distress only.

BALAMBATTA'S GLOSS.

The staff. -The Dharnia siitra says :— •' The staff of a Brahmana should be of Palasa wood." So also Manu (11. 45) :-" A Brahmana shall carry, according to the sacred law, a staff of Bilva or Palasa ; a Ksatrlya, of Vata or Khadira ; and a Vaisya, of Pippala or Udumbara."

Yama quoted in the Madhavjya lays down an optional rule ;— " If these woods are not procurable, then all may use the woods of all sacrificial trees for their staves."

Manu lays the length of the staff (II 46).—" The staff of a Brahmana shall bo made of such length as to reach the end of his hair ; that of a Ksatriya, to reach his forehead ; and that of a Vais'ya, to reach the tip of his nose."

Gautama also lays down the length as reaching the top of the head, the forehead, and the tip of the nose, respectively.

Manu gives the following marks of the staff (IT. 47) :— *' Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire."

GARMENTS.

As regards the skin, Manu saj^s (II. 41):— "Let students, according to the order of their castes, wear as upper dresses the skins of black antelopes, spotted deer, and he-goats, and lower garments made of hemp, flax or wool."

So also Vas'istha (XI. 61-63) as quoted in the Madhaviya : — "The upper dress of a Brahmana shall be the skin of black antelopes ; that of a Ksatriya, the skin of a spotted deer ; of a Vaisya, a cow skin, or the hide of a he-goat."

Paraskara lays down the following (II. 5. 17-20) :—" The upper garment of Braliraana should be an antelope skin ; that of a Ksatriya, the skin of a sjjotted deer ; that of a Vaisya, a goat's or a cow's skin. Or if the prescribed sort of garment is not to be had, a cow's hide should be worn by all.

In the Agni Purana :— * The skins of antelopes, of tigers, and of goats, res- pectively, for the Brahmacharins of each caste." So also the Dharma sixtra. Yama

76 YAJNaVALKVA SMRITI.

gives an option :— " Or all may use the skin of the antelope." Gautama lays down the following rule about the inner garment :— " The garments of hemp, flax, grass (chira) and wool (kutapa) are for all."

Gautama (I. 17-18) gives an alternative :—" Or undyed cotton garment for all. Some say it may be dyed yellow. The garment of the Brahmanas should bo without any colour or dyed with colour exuding from a tree, of the Ksatriya dyed with madder and of the Vaisya, dyed with tarmeric."

Vasistha says (XI. 64) :—" The lower garment of a Br&hmana shall be white and unblemished. (65) That of a Ksatriya, dyed with madder. (66) That of a Vaisya, dyed with turmeric or made of raw silk. (67) Or a dress made of undyed cotton cloth may be worn by students of all castes." [The reading of Balambhatta is somewhat different from that of the S. B. E.]

UPAVITA OR THE SACRED THREAD.

Manu says (II. 44) :— " The sacrificial string of a Br§,hmana shall be made of cotton, shall be twisted to the right, and consist of three threads, that of a Ksatriya of hempen threads, and that of a Vaisya of woollen threads."

If this cannot be got, then Devala lays down :— " The twice-born should keep the sacred thread made of cotton flax, govala (cow's hair), hempen (sana), bark of tree, or straw, as he can get." This should be of new thread, as laid down by Devala. The thread should be spun in a pure place, and by pure persons.

[Baudhdyana says (I 5. 5.) :— *♦ The sacrificial thread shall be made of kusft grass, or cotton, and consist of thrice three strings. (6) It shall hang down to the navel. (7) In putting it on he shall raise the right arm, lower the left, and lower the head. (8) The contrary is done at sacrifices to manes. (9) If the thread is suspended round the neck, it is called nivita. (10) If it is suspended below the navel it is called adhopavita."]

"When the sacrificial thread becomes damaged a new one should be taken. Manu (II. 64) :— " His girdle, the skin which serves as his upper garment, his staff, his sacrificial thread, and his waterpot he must throw into the water, when they have been damaged, and take others, reciting mantras.''

The number of the strings depends upon the particular desire that may bo entertained. As says Parasara :— " He who desires long life, should have many sacrificial strings in his sacred thread ; he who desires sons, should have five such strings, similarly he who wants dharma, ten or eight ; the house-holder, four strings, the hermit, the ascetics and the BrahmachSrins should have one sacred thread each." So also in another Smriti : — '* Two sacred threads should be worn in fe'rauta and 8m5,rta rites ; a third for the sake of garment (uttarJya), on© desiring long life should have many."

The mode of wearing the sacrificial string differs according to the nature of the rite that has to bo performed. It can be worn in throe ways (1): Passing under the right arm pit, (2) Passing under the left arm pit, (3) Or in the neck.

6. The sacrificial thread (shall be made) of kusa grass, or cotton (and consists) of thrice three strings.

C. (It shall hang down) to the navel.

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

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

J>. (If the thread is) suspended round the neck, (it is called) nivtta. 10. (If it is) suspended below (the navel it [& called) adhopavita.

CHAPTER TI-BRAUMACUARI, v. XXIX. 77

11. Lot him perform (tho rite of personal) parification, facing the east or the north, (and) soated in a pure place; (let him) place his right arm between his knees and wash both hands up to tho wrist and both feet (up to the anklos).

Apastamba gives tho following rules as to the mode of wearing it (As G -S , I. 1. 1.) :-

1. Now (follow) the ceremonies (tho knowledge of) which is derived from practice (and not from tho felruti).

2. They should be performed during the northern course of the sun, on days of tho first fortnight (of tho month) on auspicious days.

8. With the sacrifical cord suspended over (tho sacrificer's) left shoulder.

4. (The rites should be performed) from left to right.

5. The beginning should be made on the east side or on the north side.

6. And also the end,

7. Ceremonies belonging to the father's (are performed) in the second fort- night (of the month).

8. With the sacrificial cord suspended over the right shoulder.

9. From right to left. 10. Ending the south.

THE VEDTC STUDY.

Thus in the Chapter on Five great sacrifices As'valayana lays down the follow- ing rules as to Vedic study (As. G.-S., Ill, 2) :—

1. Now the rules how one should recite (the Vedic texts) for one's self.

2, He should go out of the village to the east or to the north, bathe in waterr sip water in a clean spot, clad with the sacrificial cord j he should spread out his garment being not wet, great quantity of I>arbha grass, tufts of which are directed toward the east, and should sit down thereon with his face turned to the east, making a lap, putting together his hands in which he holds purifiers {Le., Kusa blades), so that the right hand lies uppermost.

It is understood (in the Sruti) * This is what Darbha grass is : it is the essence of waters and herbs. He thus makes the Brahman provided with essence. *^

Looking at the point where heaven and earth touch each other, or shutting hist eyes, or in whatever way he may deem himself apt (for reciting the Veda), thus adapting himself he should recite (the sacred texts) for himself.

3, The Vyahritis preceded by (the syllable) Om (are pronounced first).

4. He (then) repeats the Savitri (Rig- Veda III, 62, 10), (firstly) Pada by, Pada, (then) hemistich, by hemistich, thirdly the whole,

Baudh&yanalays down the following on the Five great sacrifices (III. 11. 1) :—

1. Now these five great sacrifices, which are also called the great sacrificial sessions, are the sacrifice to be oferedto the gods, the sacrifice to be offered to the manes, the sacrifice to be offered to all beings, the sacrifice to be offered to men, (and) the sacrifice to be offered to Brahman.

2. Let him daily offer (something to the gods with the excramation) Svaha, be it only a piece of fuel. Thereby he performs that sacrifice to the gods.

8. Let him daily offer (something to the manes with the exclamation) Svadha, be it only a vessel filled with water. Thereby he performs that sacrifice to the manes.

4. Let him daily pay reverence to (all beings) endowed with life. Thereby he performs that sacrifice to the beings.

78 YAJNAVALKYA SMRITI.

5. Let him give food to Brahmanas, be it only roots, fruits^ or vegetables. Thereby he performs that sacrifice to men.

6. Let him daily recite the Veda privately, be it only the syllable Om or the Vyahritis. Thereby he performs that sacrifice to be offered to Brahma.

Eating alms. — So also Manu (II, 48, 51) : — " Having collected as much food as is required from several persons, and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water. "

As regards the persons from whom one should beg, Manu lays down :— (II. 183, '84, 185) :— " A student, being pure, shall daily bring food from the houses of men who are not deficient in the knowledge of the Veda and in performing sacri- fices, and who are famous for following their lawful occupations. (184.) Let him not beg from the relatives of his teacher, nor from his own or his mother's blood- relations ; but if there are no houses belonging to strangers, let him go to one of those named above, taking the last named first (185.) Or if there are no virtuous men of the kind mentioned above, he may go to each house in the village, being pure and remaining silent ; but let him avoid abhisastas (those accused of mortal sin)."

According to Yama he should not collect more food than is required for eat- ing : if he collects more, he incurs the sin of theft.

As a rule, one should beg from one's own caste : and from the best among them. In cases of distress, he may beg from other castes : but seldom from a Sfidra, except uncooked dry food.

The mode of begging. YAJNAVALKYA.

XXX. — In requesting food, the Brahmana, Ksatriya and Vaisya should use the word *'Lady" in the begin- ning, middle and the end, respectively.-— 30.

MITAKSARl.

How is the begging to be performed ? In the beginning, the middle and the end, the word " Lady " is to be used. '* Lady, give alms," " give, lady, alms," " give alms, lady," is to be used res- pectively, according to the order of classes, while begging.

balambhatta's gloss.

The Brahmana student should beg with the formula " Lady, give alms : " (the Ksatriya student should say "give, Lady, alms " and the Vaisya student should say " give alms. Lady"). As says Manu (IL 49, and 50) :— " An initiated Brahmana should beg, .beginning his request with the word lady (bhavati) ; a Ksatriya, placing the word * Lady' in the middle ; but a Vaisya, placing it at the end of the formula. 50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of some other female, who will not disgrace hiin by a refusal."

CUAPTER n—BEATIMACIlARI, v. XXXIL 79

The method of eating.

YAJNAVALKYA.

XXXT. — ITaving performed the fire sacrifice and ol)tained the permission of his Guru, and after having done tlie aposana work, let him eat, with speech-con- trolled, honoring the food and not abusing it. — 31.

mitAksarA.

Having collected alms, according to the above-mentioned rule, presenting it to the Guru, he should eat with his permission, after having performed the fire sacrifice and " speech-controlled," being silent, ** honoring" or worshipping the food, and not " abusing" or disparaging it. The eating should be preceded by the Apos^ana ceremony i.e., repeating the mantra Amrito^ pastarariamasij &e.

The mentioning of the fire-sacrifice again in this place is to declare an alternative period ; in case if the morning (or evening) twilight sacrifice has been inadvertently omitted, of its being now performed ; but does not prescribe a third period.

balambhatta's gloss.

He who has controlled or restrained his speech is called vag-yata or speech controlled. It is a Bahuvrihi compound. The word aposana is an onomatopoeia word : as one drinking water (ganilnsa) before eating, this sibilant sound is emitted, the ceremony itself is called aposna. The method of showing puja to food is thus given by Hdrita :— " He looks at the food, shows it to the sun, warms it before fire, presents it to his teacher, gets his permission, and then eats. (See the " Daily Practice of the Hindus.")

The third period means the noon. The fire-sacrifice is to be done in the morning and evening sandhyas, and not at noon (apparently). Says Manu (II. 54-55) : — " Let him always show reverence to his food, and eat it without contempt ; when he sees it, let him rejoice, show a pleased face, and pray that he may always obtain it. (55.) Pood, that is always respected, gives strength and manly vigour, but eaten irreverently, it destroys them both."

YAJNAVALKYA.

XXXII. — Performing the duties of a student, he should not eat, otherwise than in distress, the food begged from one person only. A Brahmana may, at his pleasure, eat such food, in a sraddha (at a funeral meal), but without breaking the conditions of his vow (as regards the kind of food).— 32.

80 YAJNAVALKYA SMEITT.

MITIKSARA.

While remaining a Brahmachari, he should not eat the food (collected from begging) from one person. " When not in distress," i.e.j when he is not sick, &c. A Brahmana, however, being invited to a Sraddha (funeral feast; may eat, at his pleasure.

" Without breaking the ruleb of his vow," avoiding honey and meat.

The word "Brahmana" is specified in order to exclude the Ksatriyas, &c., from taking food in ^raddhas. As it is said in a Smriti (Manu II, 190) " This duty is prescribed by the wise for a Brahmana only ; but no such duty is ordained for a Ksatriya and a Vai^ya."

balambhatta's gloss.

The words *ekam annam ' do not mean ' one food * &c., (or one kind of food), but the food obtained from begging from one person only : as says Manu (II. 188) :— " He who performs the vow of studentship shall constantly subsist on alms, but not eat the food of one perSon only." An exception to this is declared by Manu (II. 189) : -*• At his pleasure he may eat, when invited, the food of one man at a rite in honor of the Devas, observing however the conditions of his vow, or at a funeral meal in honor of the manes, behaving however like a hermit. This duty is prescribed by the wise for a Brdhmana only."

[Balambhatta reads 'prarthita ' instead of • abhyarthita ' in the Vijnftnes- vara's commentary].

The word * madhu' here means * honey ' and not 'wine.*

The foods to be avoided, YAJNAVALKYA.

XXXIII. — He should renounce honey, meat, oint- ments, orts, sourness, women, harming animals, looking at the sun, vulgar speech and slander and the rest. — 33.

mitAksarA.

** Honey," the bee-made honey, and not wine (that being also the meaning of the word Madhu). The wine being totally prohibited by the text, " a Brahmana should avoid wine." "Meat," even that of goat, etc., "ointment," such as clarified butter, &c. for anointing the body, and the collyrium, &c., for the eye. " Orts " except those of his Guru. " Sourness " means rude speech and not food turned sour, for the latter is prohibited in the chapter on non-eatables (forbidden food). " Women," in matters relating to enjoyment. " Harming animals," killing living creatures. " Looking " at the rising and

i

CUAPTER II-nRAnMACnART, v. XXXIV. 81

setting sun. '* Vulgar speech," false speaking. " Slander," pub- lishing another's faults, whether true or untrue.

By "and the rest" are included sweet scents, garlands, sandal paste, c^c, as mentioned in other Smfitis. A Brahmucliari must avoid all these.

BALAMBHATTA'a GLOSS.

Tlio wines arc of twelve kinds as described by Pulastya and Visnu. Says Mann (H v. 177) :— " Let him abstain from honey, meat, perfnmos, p;arlands, exces- sive exhilaration, women, all substances turned acid, and from doing injury to living creatures." (178) From anointing his body, applying collyrium to his eyes, frorr> the use of shoes and of an umbrella or parasol, from sensual desire, anger, cove- tousness, dancing, singing and playing musical instruments. (179) From gambling, idle disputes, back-biting, lying, from looking at and touching women, and from hurting others. (180) Let him always sleep alone, let him never wastes his manhood, for he who voluntarily wastes his manhood, breaks his vow." The word rasa means exhilaration and not 'substances used for flavouring food.' By 'shoes,' the riding on carriage is prohibited: see Gautama. (IT. 13o According to Nara- yana, the word rasa means strong sweets like molasses, &c., as well as poetical rasas or sentiments r such as erotic lyrics, &c.

The word ' 8ukta ' explained as rude speech, by Vi jnanesvara, is explained by the commentator of Manu, as " things turned acid, a thing which was not acid be- fore, but which through lapse of time or by admixture^of other substances has fer- mented and become acid : such as curds &c.

He should avoid looking in mirrors : or rubbing teeth, chewing betel, or using bellmetal dishes. He should take his food in an iron or earthen vessel. " A student must not shampoo the limbs of his teacher's son, nor assist him in bathing, nor eat the remnants of his food, nor wash bis feet. Let him not perform for a wife of his teacher the offices of anointing her, assisting her in. the bath, shampooing her limbs or arranging her hair." — (Manu II, 209, 211).

Definitions of Guru and Achdvya. yajnavalkya.

XXXIV. — He is called the Giirn who after per- forming (all) the ceremonies, (on the child from before its birth) gives him the Vedas ; and he is called the Acharya, who having performed Upanayana, gives him the Vedas. — 34.

mitAksarA.

He who performing all the rites, according to rule, beginning

with the Garbhadhana (conception) ceremony and ending with

Upanayana { investiture with the sacred thread), teaches the Vedas to

"him" the Brahmachari, is called a Guru. He again who only

performing Upanayana, teaches the Vedas is an Acharya. 11

82 yajnavalkya smriti.

BALAMBHATTA'S GLOSS.

Says Manu (II. 142) : — " That Brahmana, who performs in accordance with the rules of the Veda the rites, the Garbhadhana, and so forth, and gives food to the child, is called the Guru. The pupil must know that, that man also who benefits him by instruction in the Veda, be it little or much, is called in these insti-^ tutes his Guru, in consequence of that benefit conferred by instruction in the Veda. He who, being dulj chosen for the purpose, performs the Agnadheya, the Pakayajnas and the Srauta sacrifices, such as the Agni toma for another man, is called his oflBciating priest."

The Kalpas and Rahasyas are also included in the Vedas (Mann II, 140) :— " They call that Brahmana who initiates a pupil and teaches the Veda together with the Kalpa and Rahasyas, the teacher (Acharya of the latter)."

Says Manu (II 141) :— " But he who for his livelihood teaches a portion only of the Veda, or also the Angas of the Veda is called an Upadhyaya."

The Pakayajnas are seven, namely, (I) Aupasanahomah, (2) Vaisvadevam, (3) Parvanam Sthalipaka, (4) A^taka, (5) Masisraddham, (6.) Sarpabalih, (7) Isana bali|k.

YAJNAVALKYA. Definipions of Upddhydya and Bitrik.

XXXV.— He who teaches a portion is an UpacJhyaya^ and the performer of sacrifices is called Ritvij. These are to be respected in their order. Of these, the mothei* is most to be honored. — 35.

mitAksarA.

He who teacbes one *' portion " of the Vedas or one Afiga or part of the Mantras (hymns) or Brahmanas (the Vedic conomentary) ia called an Upadhyaya. He again, who performs (the daily household) sacrifices (like) the Pakayajnas, etc., after being ohosen thereto is a Ritvij.

*' These," viz., the Guru, the Acharya, the Upadhyaya, and the Ritvij, are to be respected," (honored) *4n their order," i.e., in the order of the enumeration. " Among these," out of them all, the mother is the highest, " most to be be honored,"

BALAMBHATTA'S GLOSS,

Thus says Manu (IT. 145 seq) :—

*• The teacher is ten times more venerable than a sub- teacher, (Upitdhyjlya), the father, a hundred times more than the teacher, but the mother a thousand timesi more than the father.

"Of him who gives natural birth and him who gives (the knowledge of) the Veda, the giver of the Veda is the more venerable father ; for the birth for the sake of the Veda (Insures) eternal (rewards) both in this (life) and after death,

" A maternal aunt, the wife of maternal uncle, a mother-in-law, and a paternal upnt niuBt be honoured like the wife of one's teacher.

CHAPTER IT-BRAUMACIlAm, v. XXXV. 83

'* (Tho fcot of the) wife of one's brothor, if fihe ho of the sanio casto (varna) must bo clasped every day, but (tho foot of) wives of (other) paternal and maternal relatives need only bo embraced on one's return from a journey,

\^rh(i 'period of studentship.^

Tlie author now propoiuids tlie limit of Braliinacliarya or student- ship, whilo learning the Vedas.

yAjnavalkya,

XXXVI. — For each Veda, the Brahmacharya shouU be twelve years or five. Some say it should be till they are completely acquired. The shaving of the hair should take place in the sixteenth year. — 36.

MITAKSARA.

When marriage is not possible (owing to poverty, &c.) and the rule (Manu III. 2) " one should have studied all the Vedas or the two Vedas or one Veda " comes into operation, then for '* each Veda " i.e., for every Veda separately, the above-mentioned Brahmacharya (studentship) must be performed for twelve years. In case of in- ability, five years (for each Veda) : some say till the Vedas are not completely mastered.

*' The shaving of the hair " also called the " godana " ceremony is to be performed in the sixteenth year of conception, for the Brah- mana This is to be understood as the rule, in the case of one, who has taken the vow of studying the Vedas for twelve years. In the other case, (the shaving ceremony might be performed) at any time which is convenient.

For the Ksatriyas and Vaisyas this period of shaving is twenty- second and twenty-fourth years, respectively, on the analogy to their periods of Upanayana, or at any period that might be convenient-

balambhatta's gloss.

Manu says (III. 2) :— " A student who has studied in due order the three Vedas or two, or even one only, without breaking the rules of studentship, shall enter the order of house-holders." [In III. 1., he says, " The vow of studying the three Vedas under a teacher must be kept for thirty-six years, or for half that time, or for a quarter, or until the student has perfectly learnt them."]

Manu II. 65 :— " The ceremony called Kesanta (clipping the hair) is ordained for a Brahmana in the sixteenth year from conception, for Ksatriya in the twenty- second, and for a Vaisya two years later than that."

[The author now declares the maximum period for Upanayana.]

84 YAJNAVALKYA SMRITT.

YAJNAVALKYA.

XXXVII. — Up to sixteenth, twenty-second and twenty-fourth year is the maximum period of Upana- yana for the Brahmanas, Ksatriyas and the Vaisyas respec ti vely , — 37 .

XXXVIII. Above that they fall, being excluded from all Dharma. Having fallen from Savitrlthey be- come Vratyas or outcastes, so long as they do not perform the sacrifice called Vratyastoma. — 38.

MlTlKSARA.

Up to the sixteenth year, up to the twenty-second year and up to the twenty-fourth year are the maximum periods of Upanayana for the Brahmanas, the Kaatriyas, and the Vaisyas, respectively. Beyond these, there are no periods of Upanayana, but *' above " these, they fall and " are excluded from all Dharmas," i.e., they become incom- petent to perform any ceremony and become fallen from Savitri, i.e., become unfit for receiving Savitri initiation.

" Vratyas " or " oatcastes " are devoid of all sacraments ; so

long as they do not perform the Vratyastoma ; performing which they

again become entitled to Upanayana.

BALAMBHATTA'S GLOSS.

Manu (II. 39) : — " The time for the Savitri initiation of a Brdhmana does not pass until the completion of sixteenth year after conception, of aKnatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty- fourth. (40.) After those periods men of these three castes who have not received the sacrament at the proper time, become Vrdtyas (outcastes) excluded from Savitri initiation, and despised by the Aryans."

The author now gives the reason of his text ** the first three are

twice-horn^

YAJNAVALKYA.

XXXIX. — Because they are first born from the mother and the second time from the binding of sacred girdle, therefore, the Brahmanas, Ksatriyas and the Vaisyas are called Dvijas or the twice-born. — 39.

mitAksarS.

Their first birth is from the womb of the mother, the second birth takes place when the sacred girdle is bound round them at

CB AFTER II-BRAUMACIlAni v. XLl. 85

the time of iuitiation,. Therefore, these Brahmanas, Ksatriyas and Vai4yas are called twice-born.

Notes :— Cf. Maiiu(II. I6i))) : — " According to the injunction of the revealed texts, the first birth of an Aryan is from his natural mother, the second happens on the tying of the girdle of munja grass, and the third on the initiation to the per- formance of a fcjrauta sacrifice.

(II. 170). Among these three the birth which is symbolized by the investiture with the girdle of muiija grass, is his birth for the sake of the Veda ; they declare that in that birth, the Savitri verse is his mother and the teacher is his father.

The reward of the study of the Veda.

The Author now tells the fruit of studying and acquiring the knowledge of the Vedas.

yAjnavalkya.

XL. — To the twice-born, the Vedas are the highest

agent of benefaction (the means of attaining salvation)

because (they all teach) sacrifices, austerities and good

works. — 40.

MITAKSARS.

Because the Vedas are the expounders of *' sacrifices," Vedic and Sm^rta, of penances like Chandrayana, &c., which are the (repent- ance or) torturing of the flesh, and of '' good works " like the sacrament of Upanayana, &c., therefore they alone (and nothing else) are the highest agents of benefaction or the road to emancipa- tion, for the twice-born classes. The Vedas being the source of Smritis, this applies to the Smritis, by reason of analogy or meto- nomy.

Having stated the fruits of studying and mastering the Vedas,

ihe author now declares the fruits of that study which constitutes the

optional duty called Brahmayajna-

iVote.— Compare Manu II. 166 and 167. " Let a Brahmana who desires to perform austerties constantly repeat the Veda for the study of the Veda is declared to be in this world the highest austerity for a Brahmana. Verily that twice-born man performs the highest austeritj^ up to the extremities of his nails, who, though wearing a garland, daily recites the Veda in private with the utmost of his ability."

YaJNAVALEYA.

XLI. — That twice-born who daily reads the rihs (hymns of the Rig- Veda), satisfies the Devas with honey and milk and the pitris with honey and clarified butter. —41.

86 YAJNAVALKYA smriti.

Having stated the fruits of studying and mastering the Vedas,

the author now declares the fruits of study which constitutes the

optional duty called Brahmayajfia.

YAJNAVALKYA.

XLII. — He, who daily studies to the best of his ability the Yajus (hymns of the Yajurveda), pleases the Devas with clarified butter and nectar and the pitris with clarified butter and honey. — 42.

XLIII. — He, who daily reads the Saman, satisfies the

Devas with Soma juice and clarified butter and pleases

his pitris with honey and clarified butter. — 43.

MITAKSARA.

He, who daily studies the nA:s, satisfies the Devas with honey and milk and the manes with honey and clarified butter. He who daily reads the Yajus, so far as he can, satisfies the Devas with clarified butter and nectar and the ancestors with honey and clarified butter. He who daily studies the Samans, satisfies the Devas with soma juice and the manes with honey and clarified butter.

By the use of the words " ri/^s," &c., it is intended to indicate

generally the hymns of the Rig-Veda, &c.

[Translator's Notes :— Compare Manu II. 104-106— "He who desires to perform the ceremony of the daily recitation may even recite the Savitri near water, retir- ing into the forest, controlling his organ and concentrating his mind.

II. 107.- -For him who, being pure and controlling his organs, during a year, daily recites the Vedas, according to rule, that daily recitation will ever cause sweet and sour milk, clarified butter and honey to flow."

Compare also Visnu, III. 34-38.— Now he who studies the hymns of the Rig- Veda regularly, feeds the manes with clarified butter, he who studies the Yajus texts, feeds them with honey. He who studies the Saman melodies, feeds them with milk. He who studies the Atharva Veda, feeds them with meat. He who studies the Puranas Itihasas, Vedaugasandthe Institutes of Sacred Law, feeds them with rice.]

YAJNAVALKYA.

XLIV. — The twice-born wrho daily studies the Atharva Angiras to the best of his ability, satisfies the Devas with fat and the pitris with honey and clarified butter.— 44

XLV. — He who daily studies the Vakovakyam,**^'* the

♦ " This might be translated ' dialogue.' It appears from .batapatha-br&hmana iv. 6, 0, 20, that some portions of Vodic tradition were called vakovakyam or brahmo- dyant."— Indian Wisdom by M. W. p. 298.

CHATTER 11 -BE Aim AGE Am, v. XLVllI. 87

Puranas and Narasarfisis,'''' the Gathikas, the Itihasas, and the Vidyas to the best of his ability. — 45.

XLVI.— Satisfies the dwellers of heaven with meat, milk, boiled rice, and honey, and the pitris with honey and clarified butter.— 46.

MTTAKSARA.

He, who again daily studies as far as he can, the Atharva Aigirasa, satisfies the Devas with fat, and the manes with honey and clarified butter.

*' Vakovakyam," the Vedic sayings in the form of questions and answers. "Puranas," such as Brahma, &c. The word " cha " "and " in the text indicates the Dharma-sastras of Manu, &c. *' Narai^amsis," the mantras in honour of the God Rudra. "Gathas," such as Yajuagatha, Indra gatha, &c. " Itihasa," history, such as the Mahabharata, Sec. *' The Vidya?," sciences, such as Vgrunividya.

He, who studies these to the best of his ability, satisfies the Devas with meat, milk, boiled rice and honey and the manes with honey and clarified butter..

The fruit of Pancha-Malidyajna, yAjnavalkya.

XLVII. — They, being satisfied, satisfy him with the auspicious fruits of all his desires. Whatever portion he studies, even of that he receives the fruit. — 47.

XLVIII. — The twice-born who studies daily enjoys the fruit of bestowing the earth full of treasures, and of the highest austerities. — 48.

MITAKSARA.

*' They," the Devas and the Manes, being satisfied, satisfy " him" the student, with the fruits of all his desires which are " auspicious," not harmful to any one else.

The author has said all this as panegyric on study. Whatever portion of the Vedas laying down methods of any sacrifice he studies daily, of that sacrifice he receives the fruit (i.e., as if he had actually performed that sacrifice.; Similarly, that fruit which is acquired

* " Relating to the praise of a man or men, laudatory, eulogistic (as » hymn, tale, &c.) "~M, W.

88 YAJNAVALKYA SMEITI.

by " thrice " three times, giving away the earth filled with treasures and that fruit which accrues from the performance of the highest austerities, such as Chandrayana, &c., all these are acquired by him who studies daily.

By using the word " daily ** it is meant to indicate that though this is an optional vow, yet it is a permanent duty (because on the non-performance of study there takes place sin.)

Thus having spoken of the ordinary (general) duties of (all) Brahmacharins or students (whether temporary celibates or lifelong celibates) the author now speaks of the special duties of the naisthika Brahmachari (a perpetual celibate.)

YAJNAVALKYA.

XLIX.— Tlie Naisthika Brahmachari should live with his Acharya, in the absence of the latter, with his son, or wife or even fire, — 49.

balambhatta's gloss.

The preceding rules apply to all Brahmacharis in general, whether^ Upakur- v&na (or temporary) or Nai.thika (lifelong celibates). This vers© and the next declare the rnles applicable to the Naifethika or perpetual celibate.

YAJNAVALKYA.

L — In this way destroying the body and subdu- ing his senses, he attains the region of Brahma and is not born here again. — 50.

mitAksara.

In this way " tbe Naisthika " he who regulates himself as a student till the time of his nistha or death should live all his life ; in the presence of his Acharya (preceptor) he should not be independent, after the acquisition of the Vedas.

In the absence of the AchA-rya he should live in the presence of his son ; in the absence of the latter, in the presence of his wife ; in her absence, even before fire.

* In this way,' by the above-mentioned method, " destroying " (finishing) the body and subduing the senses ; i.e., taking special care to conquer his senses, that Brahmacliari attains the " region of Brahma " or immortality and is never again born here.

CHAPTER II—BRAHMACHARI, v. L. 89

balambhatta's gloss.

Tho word "Naisthika" is derived from RiST-f a^ (qimT»i 3^? PAnini IV. 3.11.) As says Manu (II. 242—245) :— •

"He -who desires incoraparablo bliss (in heaven) shall not dwell during his whole life in (tho house of> a non-Brahminical teacher, nor "with a Brilhmana who does not know tho whole Vedas and tho Afigas. (243) But if (a student) desires to pass his whole life in tho teacher's house, ho must diligently servo him, until he is freed from his body. (244.) A Brahmana who serves his teacher till the dissolu- tion of his body, reaches forthwith the eternal mansion of Brahmft. (247.) A perpe- tual student must, if his teacher dies, servo his son, provided he be endowed with good qualities, or his widow, or his sapinda, in the same manner as the teacher. (248.) Should none of these be alive, he must serve the sacred fire, standing by day, and sitting during the night, and thus finish his life. (249.) A Brahmana who thus passes his life as a student without breaking his vow, reaches after death the highest abode and will not be born again in this world."

The method of serving fire is given by Halrita, Sankha, Likhita, and Yama.

Vasistha (chapter VII). gives the following rules :—*' 4. A perpetual student shall serve his teacher until death ; 5. and in case the teacher dies he shall serve the sacred fire. t. For it has been declared in the Veda, * the fire is thy teacher.' 7. A student shall bridle his (tongue ; 8. He shall eat in the fourth, sixth, or eighth hour of the day. 9, He shall go out in order to beg. 10. He either may wear all his hair tied in a knot or keep merely a lock on the crown of his head tied in a knot, showing the other parts of the head. 17. Let him bathe three times a day "

The text of Daksa that declares that a Brahmacharin should bathe once a day appJies to ordinary students and not to a perpetual celibate

12

Chapter III: — Marriage.

The Final Bath and the Teacher's Fee.

MITSKSARA.

Now the author mentions the bath that precedes the marriage of a marriage — inclined (Brahmachari, viz. of an Upa-Kurvauaka).

yajnavalkya.

LI. — Having finislied the Yeda, or the Vratas, or both of them, and having given presents to the Guru, let him bathe, (or) with his permission. — 51.

MITlKSARA.

In the aforesaid manner " having finished " completed, *' the Veda" consisting of the Mantras (Hymns) and the Brahmanaa (commentaries), or the " Vratas," the duties of a Brahmachari ; or the minor duties ; "or both of them," " let him bathe," *' having given" to the aforementioned *' Guru" "any presents" anything he desires ; according to his ability. If he is unable to do so, then *' with his permission," even without giving presents. This adjust-, ment of the various alternatives (whether he should study one Veda or two, or all, or Vrata only etc.) must be made, having regard to time, ability etc. (of the pupil).

balambhatta'S gloss.

Compare Manu (II. 245 and 246) :—'' He who knows the sacred law must not present any gift to his teacher before (the Samdvartana) ; but when, with the per-. mission of his teacher, he is about to take the (final) bath, let him procure (s^ present) for the venerable man according to his ability.

** (Viz.) a field, a gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give pleasure to his teacher."

If the pupil is unable to give any presents, he may bathe with the permissioa of his Guru. As says AsVaiayana (Gfihya BGtra, III. 9-4) :—" When, after having finished his (task of) learning, he has offered something to the teacher, or haa received his permission, he should take a bath (which signifies the end of hia studentship)."

The option to the study of the Veda, or, Vrata only, does not depend on the will of the pupil, but is regulated by the time he can devote, the ability he possesses, and so on. This shows that a Sn&taka, or a Vedic graduate, is of three kinds: — 1. The Vidyusmitaka, who has studied the Vedas ; 2. The Vrata- ^n&taka, who has performed the Vratas or vowed observances of a student ; I, '^he Ubhayasu&taka, who has completed both t^hQ Vedas and the Vratas. See

onAPTEn in—MARnrAGiiJ, v. lil ^i

ParaskaraGr»'»yaSAtra(lI. 5. 82-86) ; so atso Hftrita Smriti (IV. 1—2), as quoted ia Parasara Mfidhava (\i. H. H. Vol. I. part 11. pago 58).

Studying a Voda incane, not merely leartiiiig to recite it, but understanding its ineaninj^ also. As says the Kilrma Purfiaa (I. 2.15.1) :—'* Having studied and Understood the moaning of one Veda, or two, or three, or all four of them, let the twice- born bathe."

As regards the Vratas, that must bo done after finishing tho AranyakSs. As Says tho KArika (of Anantadova ?) :— " Having finished tlie Veda, or tho Vratas, or both of them, and in the case of the Vratas having learnt the meaning of tho words> and studied the AranyakS,s."

*♦ The learning of the moaning of the words means here, mastering the syllables of the book, so as to get facility of reading, and does not stand in need of understanding the meaning. The meaning is not necessary for ceremonial purposes, nor is it necessary to know the meaning for a Sannayasi, for he would study with meaning the Uttara-mimamsa, rather than the Vratas The knowledge of the meaning of the Vedas, required by the above text of the KOrma Purina, is limited to that kind of knowledge, by which one may know how ceremonies are to be performed in the Karma Kdnda.

Note : — The critical study of the Vedas is not meant here, which will take a life-time, but a general knowledge for due performance of the rituals, (See Vasis- IhaVIILl.)

The method of this final bath which raises a Brahmach&riu to the rank and privileges of a Snataka is given in Kurma Purana I. 2-15, 3 to 7.

The Selection of a Bride and External Marks-

The author now describes what must be done after bathing,

and he mentions also the marks of an (eligible) bride.

YAJNAVALKYA.

LiL — Without breaking (the rules) of student* ship, let him marry a woman v^ith auspicious character- istics v\;^ho has not belonged to another man, v^ho is lovely, v^ho is not a Sapinda and v^ho is younger (than himself). — 52.

mitIksarA.

Avipluta-brahmacharyam] " Without breaking the rules of studentship," without falling from Brahmacharya, or chastity.

Laksanyara] " With auspicious characteristics, one possessing auspicious marks, both external and internal.

Translator's note: -A bride should possess (1) auspicious marks, (2) not previously engaged to or enjoyed by another, (3) not an agnate, (4) younger. (See Gautama Dharma Sfltra IV. 1. Visuu. XXIV. 9. Vasistha VIII. 1.)

BALAMBHATTA'S GLOSS.

All the three kinds of Snatakas should marry at once after the final bath, and not lead an unmarried life, as said by Daks A : — "A twice-born should not remain even for a single day Arama-Iess." (This is quoted again in Verse 89.)

92 YAJNAVALKYA SMEITI.

A student before his marriage must remain strictly a celibate. He must not have broken the vow of chastity. Such a student is entitled to marry. But a student •who has broken his vow must perform a Prayaschitta before marriage* iFor him marriage is not a sacrament.

MITlKSARl.

The external marks of a girl are thus given in Manu (III. 10} : — " Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs."

Balambhatta's gloss.

Manu also mentions the girls who should be avoided (IIL 8-9.) :— '* Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who iis garrulous or has red (eyes),

"Nor one named after a constellation, a tree, or a river, nor one bearing tbe name of a low caste, or of a mountain, nor one named after a bird, a snake, or a slave, Dior one whose name inspires terror."

Therefore girls named Chandali, Vindhya, D^si, Chamund^, &c. should not be married.

So also in'thfe Vlsnu Purana (Bk. Ill Ch. 10) ".— •' He must not marry a girl who is vicious, or unhealthy, of low origin, or labouring under disease ; one who has been ill brought up ; one who talks improperly ; one who inherits some malady from "father or mother ;one who has a beard, or who is of a masculine appearance ; one who speaks thick, or thin, or croaks like a raven ; one who keeps her eyes shut, or has the eyes very prominent ; one who has hairy legs, or thick ankles ; or one who has dimples in her cheeks, when she laughs. Let not a wise and a prudent man marry a girl of such a description : nor let a considerate man wed a girl of a harsh skin ; or one with white nails ; or one with red eyes, or with very fat hands and feet ; or one who is a dwarf, or who is very tall ; or on© whoso ©yebrows meet, or Whose teeth are far apart and resemble tusks."

Internal Marled,

MITIKSARA.

The Internal indications are to be known by the rule laid down by Ssvalayana (I. 5. 5) in the text " Let him make eight lumps.'* " On the previous night, lumps of earth are to be made respectively of the earth taken from (1) the cow-pen, (2) an ant-hill, (3) a gambling place, (4) a tank, (5) a waste land, (6) a field, (7) the place where four roads meet, and (8) the cemetry. In the above order if she touches the first ball, she will be rich in barley grains, if the second ball, she will be rich in cattle ; if the third ball, she will be devoted to Agnihotra and the service of her elders ; if the fourth, she will be wise, skilful and respectful to others ; if the fifth, she will be diseased ; if the sixth, she will be unfaithful ; if the seventh, she will be barren ;

CHAPTER III— MARRIAGE, v. LI I. 93

if the eighth, she will be a widow." (This has been ordained

by A^vahiyana.)

Tmnslator'a notc-Comparo also Msinava Grihya Sfltra I. 7. 9-10.

BaLAMBIIATTA'S GLS8.

The full text of AHvalJiyana is tho following (Awvairiyana Grihya SQfcra, I. 5. 4and 5) :— " As the chaructoristics (montionod in the preceding SQtra) are difTlculfc to discern, let him make eight lumps (of earth), recite over tho lumps the following formula, * Right has boon born first, in tho beginning ; on the right, truth is founded. For what (destiny) this girl is born, that may she attain here. "What is true may that bo seen,' and let him say to tho girl, ' Take one of these.'

"If she chooses the (lump of earth taken) from a field that yields two crops (in one year), ho may know, * Her offspring will be rich in food.' If from a cow-stable rich in cattle. If from the earth of a Vedi (altar), rich in holy lustre. If from a pool, which does not dry up, rich in everything. If from a gambling-place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband."

Manu (III. 6 and 7) mentions that the following families should also be avoided:— "In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great, or rich in kine, horses, sheep, grain, or

<other) property,

" {Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids, pthisis, weakness of digestion, epilepsy, or white and black leprosy."

A widow not to he married,

mitAksarA.

Striyam] " Woman " — to prohibit marriage with a eunuch, the womanhood must be examined.

Ananyapurvika] (Not Anyapurvika), one who has not been accepted by any other man either by way of gift, or enjoyment.

Kantam] " Lovely, Beautiful" — Attractive or causing pleasure

to the mind and sight of the betrothed, as it has been ordained by

Apastamba, (I. 3. 20 Grihya) : *' A wife who is pleasing to his mind,

and his eyes, will bring happiness to him." This is in the absence

of any external faults, such as having extra or defective bodily

parts, &c.

balambhatta's gloss.

One should not marry a woman who has already been enjoyed by another person. Or, says Baudhayana that seven kinds of women are called PunarbhOs : — " 1. A bride already promised to another ; 2. a bride who has already elected another mentally, 3. who has gone round the fire ceremony, 4. who has performed the seven steps ceremony, 5. who has been enjoyed by another, 6. who is pregnant, and 7. who has given birth to a child before marriage. By marrying these seven kinds of girls, the debt one owes to his ancestors is not discharged, nor is the offspring legal."

94 YAJNAVALKYA SMRJTI,

The first two sorts of bride may be re-married, if there is some defect in th^ bridegroom.

[Compare Narada XII. 46-52. So also Vaslttha XVII. 19, 20 ; Manu IX. 175^176^ Visnu XV. 8, 9. Tr.]

mitAksarI

'Non-Sapiri(}(^.

" A Sapinda '^ — she whose pinda or body is samana or common, one, is called a sapinda ; who is not a sapinda is an Asapinda such a one (he should marry). "Sapinda" relationship arises (between two people through their being) connected by particles of one body. Thus the son stands in sapinda relationship to his father, because the particles of his (father's body having entered (his.) In like (manner stands the grandson in sapinda relationship) to his paternal grand-father and the rest, because through his father, particles of his (grandfather's) body have entered into his own, Just so is (the son, a sapinda relation) of his mother, because particle of his mother's body have entered into his own. Likewise (the grandson stands in sapinda relationship) to his maternal grandfather and the rest, through his mother. So also is the nephew a sapinda relation of his maternal aunts and uncles and the rest, because particles of the same body (the maternal grandfather) have entered into (his and theirs) ; likewise (does he stand in a sapinda relation-- ship) with paternal uncles and aunts and the rest.

So also the wife and the husband (are sapinda relations to each other), because they together beget one body — (the son). In like manner, brother's wives are also sapinda relations to each other, because they produce one body (the son) with those severally who have sprung from one body. Therefore, one ought to know that wherever the word Sapinda is used, (there exists between the persons to whom it is applied) a connection with one body either immediate or by descent." (As translated by West and Buhler pp. 120-121.)

balambhatta's gloss.

The word * one,' by which the word samana is explained, means here the principal, or the chief. That is, who arc, most nearly related by consanguinity. The word * Pinda * means here * a body,* and not the funeral pinda^ Thus the word 'sapinda' etymologically means "one body," i.e., one common source or ancestor. The word * anvaya ' or * connection ' may bo either that of the contents or the container, direct or mediate. This connection of ono body with another is explained above by illustrations of son and father, grandson and grandfather etc.

" The particles" moan the male seed and the female ovum, as will be explained later on.

CHAPTER III-MAERIAGE, v. LI I. 95

The word •sapinda ' being thus a yoga-nidhi word (a technical ■word which tilso retains its etymological sense), there can be no relationship of sapindahood between a teacher and his pupil, though a pupil may offer pinda or funeral cake to his deceased Guru.

mitaksarA,

It may bo objected that the text (Manu V. 59 and Vasistha IV. 16) : — " It is ordained that among Sapindas the impurity on account of death shall last ten days," being general, would (in this view of Sapindaship) apply to the maternal grandfather and other members of his family : (it is replied) it would have been so, if there had not been (in that very passage) a special text to the contrary (Vasistha IV. 19) viz : " Others (than the blood relations) shall perform (the

obsequies) of married females."

[Translator's note .—Maternal kinsmen are affected by impurity for three days only.].

Therefore, where there are no special texts regarding (the period of impurity on the death of a) sapinda, there the text " For ten days etc. " does apply.

The sapinda relationship is certainly to be described by the entering of the particles of a common body. Because on account of the Sruti (Aitareya Brahmana VII. 13- 6) —

"(In him) the self is born out of self." Thus also (Tait. Br. 1. 5. 5. 6). " Thus thou art born again in thy offspring. So also is the text of Apastamba (11. 9. 24. 2) : " Now it can also be perceived by the' senses that the father has been reproduced separately in the son." So also in the Garbha Upanisad :^

*■ Of this body consisting of six sheaths, three are from the father, and the three from the mother. The bones, the nerves, and the marrow are from the father ; the skin, the flesh and the blood are from the mother."

In all these passages, the entering of the particles of the body is being demonstrated-

balambhatta's gloss.

It may be objected that the word * pinda,' as popularly understood and as described in all Smritis, means a funeral cake or pinda, and nowhere does it mean, * a body,' and so 'Sapinda' must mean persons related by common funeral pinda. To this the commentator, Vijnanesvara, replies by the emphatic statement, " The sapinda relationship is surely to be described by the entering of the particles of sk pommon body."

In support of this view Vijnanesvara quotes two Sruti texts and a Smpiti also. (The Sruti texts are "?{?^T f| 51^ ^Vf^; '', Aitareya Brahmana, VII. 13. 6; an^

96 YAJNAVALKYA SMRITI.

the text "snaT'i; ^T^STHTq^'' (Tait. Br. 1. 5. 5. 6.). The third text quoted by him is from Apastamba Dharma Sutra (II. 9. 24. 2). The first is a dialogue between Harischandra and Narada in the Aitareya Brahmana and the second is reproduced inithe Apastamba. The full text of the latter is given below in order to understand the context : —

" Now the Veda (Tait. Br.) declares also one's offspring to be immortality (irt this verse) : In thy offspring thou art born again, that * mortal, is thy immortality.* " Now it can also be perceived by the senses that the (father) has been re- produced separately (in the son) ; for the likeness (of a father and of a son) is even visible, only (their) bodies are different.

*' These (sons) who live, fulfilling the rites taught (in the Veda), increase the- fame and heavenly bliss of their departed ancestors'."

(The texts quoted, however, do not seem to be relevant, for they do not prov& that the word sapinda means relationship through a common ancestor).

(Balambhatta, then, gives the opinion of those who take the word, sapinda,, as meaning those related through the offering of pindas. He does so as a Pflrva* paksa.

A pOrva-paksa.

But we have in the Matsya Parana (XVIII. 29) :— " From the 4th to the (Jtb generation, the forefathers get their share of sraddha from the Kusa wiping (lepa> and not pindas ; and three generations, father, grandfather, and great-grandfather, tbey are entitled to the ball of food (pinda) ; the seventh being the giver of the pinda. These seven are known as sapindas, for the sapindahood includes these- seven, counting the performer of the sacrifice."

So also in the Markandeya Parana (XXXI. 3-5):— "The father, and grand- father, and also the great grandfather— these truly must be known as the three males who are related by the pinda. And those who are related by the lepa are- said to be the three others reckoning upwards from the grandfather's grandfather : and the celebrant is the seventh among them. Such have Munis declared this seven ancestral relationship to be reckoning from the celebrant upwards. And there-above are those beyond participation in the lepa."

May not these texts show that the sapinda relationship is something other than the relationship through particles of one's body. It is really relationship through the common act of offering pi pel as. This view is not only endorsed by the Smirti texts, but by the digest writers like Heraadri, Madhava, Apararka and the rest. In this view of the case, the matter stands thus. One is the giver of pinda, called the pinda-data. Three are sharers in the pinda, called pinda-bhaks, mar , the father, the grandfather, and the great-grandfather. Three are sharers in the lepa or wipings, and are called the lepa-bhaks, vis., great-great-grandfather, great- great-great grandfather, great-great-great-groat-grandfathor. Thus the cause of Sapinda relationship consists in the entering of these seven persons in one pinda or funeral cake. In other words, the sapinda relationship of one person, Dovadatta, is with his six ascendants, beginning with the father, and with six descendants, beginning with the son.

The particular Dovata (the recipient of pinda offering, wholly or partially) through one ceremonial of ferAddha, being common, the following persons also are related as sapindas to Devadatta, via., brother, uncle (father's brother), maternal uncle (mother's brother), nephew (sister's son), and the rest together with their respective wives. Thus in the ceremony of offering pinda by the celebrant^

CHAPTER III— MARRIAGE, v. LII 97

Dovadafcta, whoover aro included in tho list of DovatAs (recipients of pindas wholly or partially), anionj? them, whoever receives pinda, in tho ceremony of offering pindas, from tho brother, father's brother, mother's brother and the rest, that ancestor becomes a sapinila of such person. As regards tho wives, they being

CO- performers of every religjious rite along with their husbands, so they become sapiuilas through their husbands, so in their case also, tho sapindahood is de- monstrated.

Similarly, a sister, a father's sister, a mother's sister and such like are sapindas, because they are entitled to offer pindas to the same ancestors, thus they aro related through the ceremony of giving the same pi nda. In fact our opponent (Vijiianesvara) had at last to fall back on this consideration of offering pindas in the case of those wives who have no offspring of their own (because such wives are made sapindas only through the offering of pindas, and not because they have given birth to a person in whom there are particles of a common ancestor). Thus the offering of the pinda is the last refuge of our opponent also.

Of course, the word, sapinda, is a technical wovd, and so it cannot be extended to the cases of a teacher and pupil etc., though they offer pindas.

So far the Pflrva-paksa.

The Reply.

This view of sapinda relationship through the offering of common pindas is thus refuted by Vijnanesvara.

mitaksarA.

But if the sapinda relationship be taken to mean those who are connected through the offering of the same pinda to an ancestor, then there would be no sapinda relationship in the mother's line, or in the brother's sons and the rest.

BALAMBHATTA'S GLOSS.

" Mother's line," thus from one root ancestor, a daughter is born, from her a daughter is born, from the latter a daughter is born, and from the latter a daughter is born, in the fifth daughter in descent, there would be no sapin da- hood. In the mother's line, the sapindahood extends up to the fifth only, and beyond that it ceases, for that is the opinion of Yajnavalkya as in verse 53. Up to the fourth daughter, all those persons who enter as Devatas in the offering made by her, cease to be recipients of pinda, and the offering made by the fifth daughter, though they may get a share in the ceremonies performed by the others.

If it be said that the relation of sapindaship cannot apply here, because unnecessary, as is the case of a pupil and the rest, we say that this is said by accepting the fact of the opponent's position, as a matter of fact, this is not the case, because there is no authority for it. Having this in view, Vijnanesvara has said " then there would be no sapinda relationship with the brother's sons also."

The opponent, however, tries to remove this defect by virtue of the maxim, that a word should always be taken in its current sense or usage, for the current sense Should steals away that which is derived from the root. Therefore, the word, sapinda, be taken in its current sense, and not in the etymological sense. Every word has two powers, the samudaya sakti and the avayava sakti. The samudaya sakti of a word is the connotative power of the word, irrespective of the various members of which the word may be composed. The avayava sakti of a word is the connotative power of the word, dependent upon its constituent members. Therefore, the rule is, that

13

98 YAJNAVALKYA SMRITl.

TVbere you take a word in its conventional sense, or with its samudaya sabti, you cannot take it in its etymological sense, or, avayava sakti. Therefore, Vijnanes-' vara answers his opponent by saying : —

A rule of interpretation.

MIT AK SARA.

By taking the samudaya sakti and treating the word, (sapinda,)

as a rudhi word, you discard the avayava ^akti of the word, though

it is manifest everywhere, wherever it is used.

Translator's Note.— The force of Vijil^nesvara's objection is that if the avayava eakti of a word is applicable, wherever that word occurs in a sentence, then there is no reason to discard it, and have recourse to the samud3,ya sakti of that word. This is based on the maxim : —

** Where the avayava sense of words is inapplicable, there only the samudaya sense of the word is taken, because there is no other way possible." Therefore, the word, sapinda, need not be taken in its riidhi sense, because its avayava s'akti also gives a consistent sense throughout wherever the word occurs.

Therefore, the extracts from the Matsya Purina and others quoted by our opponent, are consistent with our view of the word, sapinda.

Here an objector may say, that admitting your view of the word, sapinda, then even a person, eight in ascent, would be a sapinda, as he has common particles. This objection, the commentator, VijSdnesvara, answers : —

The definition of Sapirida not too wide.

MITAKSARI,

We will show (in our explanation of the next verse) how if the sapinda relationship be defined to be based upon the connection of the parts of the same body, the definition will not be found to be too wide — (we will show how this definition will not imply too much, nor include too many individuals, how the fault of extreme extension or illimitableness will be avoided in practice).

Translator's note.— See Tagore Law Lectures for 1880 on this subject. The question of step-mother and her father s relations. balambhatta's gloss.

Here Biilambhatta enters into a long discussion, as to how far a step mother, and her descendants, and her relations, are to be considered sapindas. The whole controversy is introduced by the following text of Sumantu : —

oil AFTER ni—MAURIAOE, v. LIL 99

" The wives of a father are all (whether of the same caste or of different caste) like mothers, their brothers are like maternal uuoles, their sisters are like maternal aunts, and the daughters of such maternal uncles and aunts are like sisters, and so also the step-sisters are like sisters, and the offsprings of the latter are like nieces. (They siiould not be married) otherwise the offspring would be sankaras, sinful and fallen."

Opponent's view.

The opponent quotes this text in support of the view, that the children and relations of a step-mother are not sapinrlas by the definition of the word, but by virtue of the analogy of this text. Therefore, a person having a connection with a step-mother, is liable to the same prayaschitta, as incest with one's mother etc. This text also by analogy shows, that the death impurity in the case of a step- mother is the same as in the case of the mother. This death impurity is only in the case of the death of the step-mother, and does not apply to the death of her son. Similarly, her daughter being considered a sister by the analogy of the above text, the daughter of such a sister vsrill not be a niece, because an analogical text should not be forced beyond its own scope (yavad vachanam vachanikam). Of course, there can be no sapinrla relationship with a step-mother, because the particles of her body have not entered into the formation of his body. Nor can it be said, that since his body contains the particles of his father's body, and the father's particles enter into the body of the step-mother, therefoi'e the step-mother is the same as the father. In that view a concubine, or, a slave of the father, would also be his sapinda. Nor should it be said, that since his sapindahood is through the sapindahood of his father, therefore, the step-mother is also his sapinda. For, in this view, the father of the step-mother (the step-maternal grand-father) would also become his sapinda, and thus this view is open to the fault of illimitableness. Because, the reasoning stands thus. The father is his sapinda, the step-mother is the sapinda of the father, therefore the step-mother is his sapinda. The father of the step-mother is her sapinda, therefore, the father of the step-mother, becomes his sapinda, and so on.

If you say that a step-mother is a sapinda by the following reason :— a son of a step-mother (a step-brother) is certainly his sapinda, because he has the particles of his father's body in him, therefore, the step-mother becomes a sapinda, because the step-brother is a sapinda, and her particles ar i in the step-brother. If we admit the soundness of this reasoning, it would lead us to the conclusion that i£ the step-mother is a sapinda, (in this way, and not by virtue of the text of Sumantu,) then her father would become his sapinda by this reasoning, because he also through his daughter (the step-mother) contributes towards the formation of the body of her son (the step-brother, who is a grandson of such a person), therefore, on this reasoning, the father of the step-mother would become, a sapinda. We may clear up this point by an illustration. Dasaratha, the father of fe'ri Rama, had two wives, Kausalya, the mother of Sri Rama, and Kekayi, the mother of Bharata. Both Rama and Bharata have in their body the particles of Dasaratha. Therefore, Kekayi, the mother of Bharata, becomes a sapinda of Rama. There- fore, king Kekaya, the father of Kekayi, and the maternal grandfather of Bharata, becomes the sapinda of Rama. By this reasoning the brother of the step-mother becomes a sapinda also of Rama, since whether directly or indirectly, Dasaratha and Kekaya king are the two sources from which the body of Bharata is built up, therefore, Rama and Yudhajit (the son of king Kekaya) become sapindas to eaoii tother.

100 YAJNAVALKYA smbiti.

In this "way, directly, or indirectly, the daughters and sons of the brother of the step-mother, become also sapindas.

On other reasonings, similar to this, the opponent comes to the conclu- sion that the step-mother is not a sapinda by virtue of the definition of that word, but only through the analogy of the text of Sumantu.

Reply.

To this argument of the opponent it is answered, that according to Vijudnes- vara the sapintlahood exists everywhere in such cases also, because of these words of the Mitaksara : —

" Therefore, one ought to know that wherever the word sapinda is used, (there exists between the persons to whom it is applied) a connection with one body either immediately or by descent." And since the step-mother along with her husband is the common source of a body, (Bharata), who is his (Rama's) sapinda, therefore, the step-mother is also his sapinda. If you say that by this reasoning, the father of the step-mother would also become his sapinda, and that the definition would be open to the fault of illimitableness, we answer that it is not open to that objection, because that is a conclusion which is favourable to us, for, we hold that the father of a step-mother would be a sapinda by our definition, but for the exist- ence of the above text of Sumantu. "We interpret that text as a Parisankhya. All the ancestors of the step-mother and their descendants would be sapindas, but for this text. It limits the sapindahood to (1) the brother of the step-mother, (2) the sister of the step-mother, (3) the daughter of the brother of the step-mother, (4) tho daughter of the sister of the step-mother, (5) the son of the brother of the step- mother, (6) the son of the sister of the step-mother. The text of Sumantu prohibits the marriage-relationship among these only. A step-mother being just like a mother, by the general rule one could not marry a girl who is within five degrees of relationship of the step-mother. But by interpreting the text of Sumantu as a parisankhya, one can marry a girl even within five degrees of the step-mother, provided she is not one specifically prohibited in the above text of Sumantu. (As regards what is 9, parisankhya vidhi, it would be made clear in the commentary on verse 81. Wo may, however, briefly describe it here quoting from the Tagore Law Lectures, 1905, page 42. Vidhis are of three kinds, Apfirva vidhi, or simply, vidhi, (2) a niyama vidhi, an d (3) a parisankhyd vidhi.

A Vidhi tends to secure what is otherwise at all not attainable.

A Niyama tends to secure what is partially otherwise attainable.

A Parisankhya consists in a statement of recital as to a benefit which is commonly attainable in its entirety either by acting according to the statement or by other means.

To express the effect of the above in our modern law language

1. A Vidhi is a perfect (imperative) command.

2. A Niyama is an imperfect (directory) rule. 8. A Parisankhya is a monitary precept.

A Vidhi supplies an urgent necessity and may bo taken that the form ** You shall do it" is appropriate for it. A Niyama is not so urgent and it be taken that tho form ** you shall do it unless there be a good rcasoA to the contrary," is the proper form for it. A parisankhya is hardly required as a rule of law and it may be taken that the form " you may do it" is tho proper form for it.

The above distinction will bo clear from tho examples which the Mimamsa writers give of Niyama and Parisankhy.^.

*' Take a hearty meal after the fasting of the eleventh day of the moon." This

CnAPTER III-MARRIAGE, v. LIT, 101

is a Nijama. It evidently im[)lic8 that the meal ia to be taken unless one has any good reason for abstain iiif,' from it.

The jflesh of animals whoso feet are divided into live nails are eatable. This is an example of Parisankhya. T

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