TheOollection of Hindu Law Texts

Vol II. Part II.

r-.. '"
r: Y AJNA V
. .
WITH TH,E COMMENTARIES OF
(1) The by Vijiianesvara
AND
(2), The VIRAMITRODAYA by MitraIllis'ra
Acharadhyaya
Chapters VIII-xm.
An English Translation with notes
BY
J. R. GHARPURE, B.A., LL.B .. (Honours-In-Law.)
Principal Law CoUege, Poona, Advocate High COl,,'I, Bombay.
Fellow of the Uni:cersitlJ of Bombay.
First Edition
(All right. ""rued).
193'1.
'I'll
..
'f p.;-:! \rtf
FOREWORD.
The second part of the Acharadhyaya of the Smrti of YajiiavllU
with the two Oommentaries viz. the Mitak,hara and the Viramitroda
containing Ohapters VIII to XIII are now being presented to the readers.
pnrsuanoe of the plan outlined for this Series, important and leading works
Hindu Law and whioh are recognised as authorities in the several parts oft
vast country, were to be seleoted, and their texts in the original Sansl
published, together with the English Translations also, but aftsr I
pUblication of the texts. With a few exoeptions, the texts in the Sans
are nearing oompletion. As the BmtH of Yiijiiava1kya forms the basis aIm
for all the Schools of Hindn Law, that Smrti was taken up first for tum
tion, together with two of the most important of its oommentaries, 1
the commentaries of the and the Viramitrodaya.
The next part will oontain, the Vyawaharadhyaya and it is propol
to give the translation, not only of the two books, hut of the commsntl
known as S'u1apa\li together with liberal extracts from Apararka I
Visvarupa.
The publication of the present part had to be done nndsr gr
pressure, lind buUor the readiness and promptitude of the preBs, it would:
have been possible to present it within the appointed time.
The assistance of my son Bal at considerable sacrifice has also bssn
substantial help in the completion of this Volume.
After the remaining two Books are completed, a separate voln
containing " general preface to the work lind the General Index will
published as the last of this work.
29th March 1937 }
Girgllum, Bombay.
J. R. GHA.RPURJiJ.
LIST OF CONTENTS.
Chapter VIII.
PUR1FIOATION OF THINGS.'
PAGE.
Thing' purified by hot water
Valuable articles
Sacrifioial objects
Purifica.tion of large quantities
Defiled objects
Outting.
Stained objects
Ooloured stuff
Ever-pure things
Olothes of silk, wool etc,
Purification of llluds ...
Things impure
Sweeping and smearing
Scatttering of earth
Purification by an overflo w
Gopper and other metnls
Fa.lling of insects etc ...
Origin of BraJ.1mnt;lflS .. ,
Praiss of the Briil;i.ml1t;ll1s
Greatness of Briil;i.mo.I)o,s
To whom gifts ehould be mode
The fit recipient!!
What ,hould be given ...
The Fruit of Donations
Prohibition in regard to the unfit ".
Prohibition of aoceptance
Voluntary Donations , ..
Special rule of gilt,
Time for a dODation
397 Metal vessels
398 Impure snhstnnc8e
399 Excretions and exudations
401 Unknown defilement ..
402 Oontact with body
403 Water-tank. built by
404 Dra.WD out by dogs
405 Objects always pure ...
<fOG
Pure Ilnd impure parts
407 Drops issuing from the mouth
408
Stickings in the teeth ...
409
Hair on the face
"
Sipping the water
4IO The occasions for this ...
411 The process of sipping
412
Street and mud waters
413
Purification of the body
Chapter IX.
GIFTS
427 Gift of a cow
428 Fruit of a. oow's gift
429 Of a two-faced cow
430 What is a two-faced cow?
431
Equivalent of fl. cow's gift
"
Other gifts
432 Gilts yielding bappine,e
431
Gifts of religious merit
433
Gifts of Bra.l;l.ma
434
Fruit of nOD-o,cceptance
434
U Dsolicited o'frsrs
"
Other acceptable things
Chapter X.
THE SRADDHAB.
The meaning of Sra.ddba 447
Divisions of Sraddha
The kinds of Sraddha
f. n. "
Times for V l'ddhi Br.ddM
The definition of SrAddhi;.
"
Times for a Sriiddha ...
PAGE.
414
415
410
417
418
419
"
420
421
422
423
424
425
"
"
426
427
435
436
437
438
439
440
441
442
443
444
415
446
44B
449
450
The Yugas
During the Eolipse
The' Wealth of SraddhBs '
Brahman .. eligible for SraddhiL .
Their relative merits .. .
Avoidabl. BraJ:tma\l' .. .
A eunuch, an accused etc.
Th. KUDdasis etc. . .
P."on. 'u;'fit for Srllddho
Improper recipients
The Br&ddha ...
The In.itotion
Tr.ating the BrohmnDas
Th. Kutapa
Even and uneven numbers
At the Doi.a
For the Pitriya
For the maternal grand-father
Options for a smaller number
Food 10r the Vis.o-De.il.
Invocation of Visve-Dev8B
The Arghya
Worohip of the Brahmana.
The lamp, the garment
And the .eat.
Invoc.tion of the
Arghya for the
The Dai.a SrAddha
Agnaukara"am
The Eight Sr.ddh.s
Off.rings on the hand ...
The offsring of the food
Food lor the De.as
Abhis'rava"a
Aooeptable and non-acceptable food
The "
The " VikiIfl "
Swastivachyam
SWBdhA pronouncement
The Prayer
The Farewen
Th. 'Visarjauam' ."
ii
PAGE.
451
452
453
454
455
457
458
459
460
The day to be respected
Observa.nce of abstinence
PAGE.
494
,.
461
462
463
464
465
466
"
467
468
469
470
471
472
473
"
474
Ths V rddhi Srad dh. .. .
The nu'mher of .. .
EkoddiM
8.pindi Sriddha
Meaning of the word "Preta"
SrAddha
Discussion as to its performa.nce
The conolusion
Another question & reply
The form of offering
Offering to the mother
of the mother
Oonfiicting views
Author's conclusion ...
When the hn'hand
Offering food with water pot
Time for
So.pir;tdikBraJ?a and Masikas
Rnle for Sannyssins etc.
Time. for ..
Disunssion regarding the time
The view of the southerners
The view of the Northerners
A reconciliation
The Author's oonolusion
476
477
478
Period, for the Mii.ika S,Addha ....
480
48]
182
483
484
485
486
Pindas how disposed
The food and its fruit!
Other fruit.
Period of satisfaoHon ...
Offering. yielding endlessoess
Speoial fruits on pa.rticular days
Person. killed by weapons
Kamya Sraddhos
487
Specifio fruits for specific fl,steriems
489 N okshatra. and tbeir fruit
490 and otber Sr.ddM.
491 Tbe Vasus, the Rudrs., snd Adityo.
492 i Pitr de'Bta.
493 I Tbe ,,.
495
490
498
499
502
503
504
505
506
507
50S
509
-510
510
511
512
513
514
515
516
517
518
519
520
521
522
.23
524
524
525
526
527
529
530
531
532
533
534
535
586

Chapter XI.
RULES RELATING TO
Origin of the Vlnny.1m
The two sources of obstrnction
Symptom' of attack
Actual .ight,
Dreams
When awake
Rites for abatement
537 The Bhadr/iJ!ana
" ,Performance after the ba.th
538 i Bali Offering ...
539 i Mantra, for VinAya1m .
540 : Mantras for Ainba
541 i Ritual for the Vinaya1m bath
,
,I : The pra.yers & bali
542 . Another fruit of the VinByaka bath
546
647
548
549
550
551
552
553
The Bath ceremony
Invocation to the Vina.yaka.
The bath mantra.
I
543 ' The re,uiting fruit... .., 554
544\ Nitya & Kamya fruit ...
545 Act. oonducive of the fruit Bath :for one posses Bed
Chapter XII.
PROPITIATION OF PLANETS.
Who ,hould propitiate
The Graha Yajiia
The nine planets
The images of plBnets
Desoription of the images
Method of worship of planets
The Pajii oeremony
"
"
557
558
559
560
561
Kind, & number. of Samidhs
The oblation.
The food for Grahas ...
Appropriation of Bali article.
The Dak!hinii
The ilantika & the Pau!h"l'ika
Gn.utama.'a view
The nine 'Manbraa for nine plllDeta 562 Worship for a King
Chapter XIII.
OF THE DUTIES OF A KING
His 'peoio! duties 570
Rule regarding Oorrody
His special qau1ification. 571
The King's residence
The Vyasana. 572
Useful things tor proteotion
The
qualities of a King 573
The King's Officers
Hi. External attributes
574
Weallh on battle field
The King's Purohita
575 Gift of such wealth
Qualities of a priest
576
Merit for a death in battle
The inexhaustible treasnre of Kings 577
The cowards who flyaway
The merits of a gift to .
578
The Oonseqnence
Acquisition and preBervation of
Person. exempt from attook
wealth
679
Exa.mina.tion of a:cconntB
Disposol of we.lth
"
Reccoveries to be deposited
Drawing the document 01 a gift 580
Kinds of messengers
The Oontent. of the Royal Order ... 581 The Army
555
556
563
564
565
066
567
568
569
570
582
583
584
585
586
"
587
588
"
589
590
591
592
593
Reports at the Spie,
Retirement
The King's Diary
King's attitude toward!! friends
Fruit from protection of Subjects ...
King's responsibility for sins of
Bubj ects
The reason of the rule
B!lnishment of corrupt officers
Result of au unjust rule
His duty towards the conquereu.
Strict secrecy about mllntras
Kinds of friends and enemies
Neutrals
The Royal circle
Sa.rna & other means
He,ult of Barna
Expedients such as Sandhi etc.
Time for making Sandhi
Destiny Va. Huma!l efforts
IV
594
.595
5136
597
59S
599
600
601
602
603
604
605
606
"
607
60B
609
610
611
A combinaHon of the two
Acquisition of (L friend
Prnk:rtis of SD Administration
OrigiD or DIlr;Jq.a.
Purpose of D'Qq.a
The wielder of DaQq. ..
Result of its proper use
No immunity from punishment
Merit equal to sllcrifice
Trials with the help of councillors ...
SreJ;lis; GaI;lll.s etc
Punishments and their measures
The Gold measures
NisJ:1ka and K!,sJ:1nala
Silver measures
Uttamn Bahasa etc.
Gold, Silver & Dapper
Kinds of Punishments
Principles of awarding punishments.
Rega.rd to time, place etc.
612
613
614
615
615
616
617
61S
619
620
621
622
623
624
625
626
627
628
629
630
'.

CHAPTER VIII.
On the Purification of Things.
The Autbor now declares the purification of things.
Yajiiavalkya, Verses 182, 183.
Of golden and silver (articles), things produced in 5
water, sacrificial vessels, the ladle, the stone-vessels,
vegetables, ropes, roots, fruit, cloth, split ba.mboo, hides; 182.
Of vessels and of chamasas, with water is the purifica-
tion intended; and of the charu, sruk, sruva, and oil vessels, by
hot water. 183. 10
golden, made of gold;rajatam,
silver, made of silvel' ; abjam, produced in wate!', such as pearls, conch,
shell, mother of pearl &c.; u/rdhwapatram, sacrificial vessels,
such as the sacrificial mortar &c., on Recount of their being associated
with the grahas &c.; grahatl, ladles such as the hoqasi" and the rest; 15
as'ma, stone vessel, such as the flat stone for grinding &c.;
s/akam, vegetable, such RS pot-herbs &c.; rajjutl, rope, made of
grass, water-mOHS &c.; moola.m, root; such as ginger &c,; falam,
fruit, mango &c.; vaso, cloth, garment; vidalam, splitbamboo,
articles made of bamboos &c.; charma, hides, 20
Page 52* of goats &c. The mention of Bplit bamboos
and hides is indicative by implication of articles
made of these, such as umbrellas, clothes. &c.
patralJ.i, vessels, sucb as the .prinkling vessel and the like
others; chamasas,' the chamasas, for the sacrificial priest &0. 25
Of tbese i. e. of the golden vessels and the rest, if free from
stain, and if tbey bave only been touched by the unwa.hed
B
after
meals, wariJ),a, by water, i.e. by washing with water, is the purification,
s'uddhi!J.. .
1. can or a. lndle used at sacrifices for drinking .the ,80ma juice.
2. .,':;,."e-One who he, Mt washed himself .fter meal,. 0
1
398
arUCZOli.
[
Y dj"iiava lkya
Vers8s 189-183.
Charu i. e. the charn' vessel. Sruk' and Sruva' are well-
known; sasnehapatra1,i, oil vessels, containing oil, snch as PrMitra-
ha?'a1}a
4
&c.
These also when free from stains ere pnrified, by hot water,
5 varil).a, as ordained by Manu
5
:-
" A stainless golden vessel becomes pure by water; simply like-
wise what is produced in water, what is made of stone, and a silver
vessel not enchased'." "Not enchased" i. e., of which the cavities are
not filled with impurity.
10 As regards the pnrification of vessels having stains, the rnle
stated by Manu' shonld be followed:-
"Of all objects made of precious metals, or of gems, lind -of
every thing made of stone, the purification is stated by the wise to be
by ashes, Wllter, and earth."
15 As ashes and sarth produce the same effect, there is an
option. Bnt weter mnst always be added. When, however, touched
by the mouth of a crow &c. this rule must be observed viz.:
"When touched by the mouth of a black bird, a vessel should be
rubbed; and when rubbed by the mouth of a beast of prey, that
20 vessel must not be used". This,however, with the exception of a cat,
since ManuS has observed: "The cat, and the ladle, and the wind,
arB alwl!. ys pure".
1. pot for boiling rice; the sacrificial lice.
2. wooden ladle
1
usually of Palasa or ]{hridira trees, used for
pouring obl(ltions of ghfJO into the fire.
3. '1l9-also a l.dle.
4. is the portion of the oblation to B,a1:ma.n
at a sD.eIifice ; and the vessel in which this is placed.
5. Oh. V. 112.
6. and Nondon.-'no! defiled very much'; not
adorned or. oarved. in.
7. Oh. V. 11L
S.-Not found in the publi,hed editions of Manu.
Ydjflavalltya ]
T:erslls182-183.
.acrificial object .
Viramitrodaya.
399
Now considering that the duties of the and the Asram"8
generally consist of the purification of things, and also that the dnty re-
garding sipping is also intended for purification, incidentally mentioning
the means of the purification of gold, silver, and like other articles also,
or their natural purity, the Author mentions the duty in the form of 5
sipping commencing with the text!, "Of gold, silver etc," and ending
with the text' "struotures of baked bricks also", on account of the variety
of the means of pnrification, he commences with the chapter on Puri-
fication, reached in due course
Yajiiavalkya, Verses 182, 183 (1). 1(,)
Gold and Silver, i. e. any forma of gold and silver; things
produced from water, such fiS the conch, mother of pearl &c; sacrificial
vBssel, such as the sacrificial dro,!a, jar, pestle, by reason of their
association with graha; grahas i. B. the ladles such as the kodasi8,
particular vessels used at sacrifices; asma, the stone slab; silko, 15
vegetable, such us pot-herbs &c.; rajju, rope, made of grass, water-moss &c;
"idalam, split-bamboos and the like; the mention of split-bamboo and
hides is alBa inclusive, by implication, of umbrellas, bags &0. made
of these; vesBels, snch as the sprinkling vessels, aud the like;
ehamasd.!!, the ehama8a for the Hotil and similar other sacrificial utensils. 20
Of these, if simply used for eaUug-, or besmeared with ghee and other
nnctuous substance, if free from stain, the purification is by a mere
washing with water.
Yajnavalkya, Verse 183 (2).
Charu!, i. e. the pot (for eka,u); sruk, such aB the }uM!, and the 25
like; is well-known; saslion!!'?,i, with unction i. e. vessels smeared
with ghee &c., Buch aB the djyapatra and the like. These when not
med for eating, or whBn free from any staiu, become pure by heing
washed with hot water; this is the deduction. As regards those, however,
having a stain, the purification i8 stated by II'Ianu' thUB, "Of all objects 30
made of precious metal and of jewels, and of everything made of gold,
with asheB, water, as alBa with earth haB the purification been stated by
the wise". Here, between the eorth ond ashes, there is option, 0.8 both
mean the same; water, however is to be added, owing to the difference
in action. (182, 183). 35
1. Verse 182.
2. Verse 127.
3. Oh. V. 111.
400
with water.
[
Ydjiiavalkya
Vtlr8811 184.
The purification of sacrificial vessels &c. is by sprinkling
with water
Yajiiavalkya, Verse 184.
For the spl!ya, the winnowing basket, the deer-skin, the
5 grains, the pestle, the mortar, and the cart, sprinkling
with water; as also of solid things, and of large quantities of
grain, and of cloth. 184.
the thunderbolt, a _sacrificial instru-
ment ; ana!l, cart, i. e carriage. The rest are well-knowu; of these
10 the purification is by hot water. The repetition again of the word
ajina-deer-slcin-is to indicate the particular one used' as a sacrificial
accessory; saT!lhatanam, of solid things, of the above-enumerated
objects requiring purification, and, bahiinam, of large quantities, of
grain, and also of cloth. The mention of clothes is illustrative of
15 the above enumerated objects requiring purification. Of the objects
mentioned as requiring purification i. e. of large quantities of grain
and cloth &c., when made in heaps, by sprinkling simply is the
purification. The expression 'Large quantity '_ is relative viz., by
regard to the quantity defiled by touch.
20 This is what purports to have been said: Wben grain or
clothes are piled in heaps and those touched by Cha1'}dala or the like
are less in number, while a large quantity are untouched, there, of
those touched, the purificatiou is by the method already described,
and of the rest by spriukling with water. So also !lnother Smrti:-
25 "Of heaps of grain or cloth &c., when a portion has been defiled, that
much only being taken away, the rest may be by sprinkling with
water".
Moreover, wheu the proportion of the portion defiled by
touch is great, and the portion not touched is small, then all mnst be
30 washed. As is said by Manu': "Sprinkling with water, however,
1. -A sort of a wooden implement of the shape of G Bword iu f\
Baorifice. tIflfj "
2, Oh. V. 118, .
--------------------_. __ ...
1- -
I
Yajnar:alkya ].
VllrSIlB 1i4.
large Quantities.
is of large quantities of grain and of cloth; but by washing has
been prescribed the purification of small quantities".
Even when the quantities of the touched and of the untouched
are equal, (the purification is by) sprinkling alone.
401
By ordaining Rprinkling for large quantities, the purification 5
of small quantities by washing was established, still the repetition
again of washing of the small quantities is with a view to exclude
the text as to washing in the case of equal quantities.
When, however, it is impossible to discriminate what portion
has been tonched and what has not been touched, washing alone 10
(is the rnle), as it is necessary to remove the taint in the other half.
According to the Nibandhakara': "While being carried
by many persons, for grains, cloth &c., some of which are
touched and the rest untoncned, sprinkling with water alone (is the
pnrification.)" 184. 15
Viramitrodaya.
SpkyaiJ, the sword made of the Kkildira wood; S'ilrpa, the win-
nowing basket, is well known; ajinam, the hide; of others than these, other
modes of purification having been mentioned; dltanya, grain, Buch as paddy
&c. uBed at a sacrifioe; musala and uMkkala, the pestle and the mortar, are 20
well-known; anaZ', car; Ba7[lkatam, stored in heaps; baku, many; i. e.,
grain Buch as can be carried by maoy people (alone), aod also cloth even
the. uosacrificial also; of tnese, the sprinkling, is the
process of purification. That has been stated by Ba ndh1iyana :
"For having been touched by the Chandr'tla or the like, when io quantity 25
to be carried by many persons, sprinkling".
Here, in this connection in the another rule of adjust-
ment haB been stated thus: when grain, and clothes also, are in heaps,
and there, those touched by the Ckanr!IUa and the like are small, and
those oat touched large, then of those touched, the purifioation is as has 30
been already stated; while for those not touched, by mere sprinkling
alone is the purification. When, however, those, touched. are large
and those uot tonched are small, then for all is the washing. Wheo,
1. Digest writers, M wUl .ppear I.ter on Of. ( '!'Tor
'l'l[SS11fR o:o>\- I '9 orl1'[1 'gQi: l!>ITG'!'ra: II
402
. Viramitrodaya.-By cuttillg we.
[
Ydjiiavalkya
Verses 185
moreover, there is an equality between those touched and the untouched,
then sprinkliug only. When, moreover, " discrimination cannot be made
aB to what has been touched and what has not been touched, washing
.lone. 'Even a p9.rtial impurity has to be removed', to this effect are
5 some of the texts recited in the rule of ",jjllstmeut in such a case. (184).
Having described the manner or the purification of .objects
not stained but defiled merely by touch, the Author now describeti
the purification of objects bearing a taint
Yjiiavalkya, Verse 185.
10 Paring in the case of wood, horns, and bones; by
15
cow's hairs, the objects made of fruits; sprj.nkling by
the hand, of the sacrificial utensils while performing a
sacrifice (185).
paring &0., darul).am, of
Special rule for
purification of
stained objects.
wood, of the s'rngal,lam, horns, of the ram,
buffalo, and the like, &c., asthl1am, of bones,
of elephants, wild boar, conch &c. By the
use of the word bones are also included the
teeth; these when stained by leavings of rood,
20 oil &c., are purified by earth, ashes, water &c. till the stain is
removed, vide the general rule' of purification: "As long as the foul
smell does not leave impure objects, as also the stain caused thereby,
eo long must earth and water be applied in cleansing the objects".
25
paring i. e. the pui'ification is by removing
Page 53 *
that much' of the portion. Phalasambhavam,
made of fruits, vessels made of the shells of. the
frnits of bel, gourd, cocoa-nut &c" the purifica-
tion or these is hy brushing them with cow's hair, gobalai!l.
YajfiapatraJ)a.m, of sacrificial vessels, such as the srule, sruva
30 &c., at the time of being used in a sacrificial performance, by being
rubbed with the right hand by means of the darbhas, or with the ends
1. Manu, Oh. V. 126.
2, i. e,-M may bave been rendered impure.
YajnavaZlaya ]
Verses 185.
Vlramitrodaya--Cutti1l9 cee. OJ' abandonlluml.
403
of the (stainer) sprinkling should be made according to the
S' astra. as a partl of the principal Act. This' instance from a
S'1'utra sacrifice, moreOVO?', is with a view to indicate that the purifi-
cation of other vessels such as or gold &c" while employed in Smdrta,
or secular performauces, though already cleaused, also is a part of the 5'
principal ceremony. On the other hand, of those vessels which form
part oE a sacrifice though already cleansed, this sprinkling with the
ends or the Pavitra is by way or a Sanskllra.'
Viramitrodaya.
DO-ru, '\vood'; Brngam, 'horns' i. e., belonging to a. ram, buffalo 10
&c. ; asthi, 'bDnes' i. e., of the elephant, hog, and the like. AccDrding
tD the Mitak,har[l. the wDrd bone is indicative, by an extension, of tusk
&c. Of these when contaminated in a portion by urine &c.,
paring, the cutting off Df the oDntaminated portion only is the prDcsss
of purification. When, however, the whole is defiled, Yama says: 15
"Of vessels made .of the wood of the bottIs-gourd, as alsD of split
bambDos, when entirely defiled. abandonment hae been ordained."
Of vessels 'made of fruit', Phalasambhuvarn, i. e., produced from
the fruit of bitzoa, bottle-gDurd, and the like, when defiled by the leavings
at meals or the like, 'by the cow's hair' i. e., rubbing with the 20
cow's tail is the purification. Of these, moreover, when defiled in one
part by urine &c. the Vityupurallam declares, "Similarly, of hide,
bones and wDod, as also of hDrn, cutting off." On an entire
contamination, however, by urine .&c. according to the text of Yama
qU"Gted before, ebandonmsnt alone (is the way). 25
Of the sacrincial utensils such as the sruva etc. to be used in the
sacrificial performauce, sprinklnig by t.he hand, and removing the taint
is the purificatory process; thereafter, moreover, washing, with hot
water has been stated before, so holds According to tho
1. it i. '. the sprinkling, a' a part of the sacrifice it,elf.
2. The meaning is tha.t although this illustration is taken from a S1'auta
perIOrID!1llCe, the rule of procedure Bud its incidence i. 6. being only 8 pn.rt, or
an interlude in the principal one, is equlllly applicable to performances other
than S"attta, Buch a.s or LaulciJuz.
3. m'l'Rr>l-i. e. a neceBBBry for these before they could be nsed
at a sacrifice.
5
404
[
Ydjnavalkya
Verse 186.
lVIitak,hara, of those purified by washing, sprinkling with the darbhas
or the ends of the Pavii,'" according to S'"sira is as It SaJ;lskilra. (185)
The Author now describes some special means of removing
stains of certain objects which have been stained
Yajiiavalkya, Verse 186.
With alkaline earth, water and cow's urine -are
purified woolen and silken stuffs; with the S'ri fruit the
ams'upatla ; and. with pounded arit!ha fruit woolen
blankets. 186.
10 lY.lita.k!hara..-With alkaline earth with water, and cow's
urine or with water, according to the stain.
Awikam, woolen, i. e., made of wool; kaus'ikam, silleen, i. e.
made of such coconnus as tassar &c., when washed, are purified.
"Water and cow's urine" is in the plural number with a view to have
15 water (wash) after again. made of the t7!?'eads of the
barks of trees; sas'riphalaih, with s'ri fruit, i. e., with the bel
fruit; kuta pap', a woolen blanket, i. e., a blanket made of the wool
of the hilly ram. "With the (fruit) water and cow's urine,
(is purified); (this word) is implied.
20 This rule must be understood to be applicable to cases where
the impurity is caused by contact with the leavings of food and
oily substances or the like. In cases of small defilement ( purification
is attained) by sprinkling, as a washing cannot be borne. As a
general rule, pnrification is intended without destruction of the
25 objects. And so also Devala having premised: "Woolen and
silken stuffs, blankets, linen, and woven silk are purified by
light methods sucb as drying or sprinkling" 'goes on to say:
"These even when defiled with impurities must be washed by
the following special method of purification viz., by' bran, . or
30 alkaline fruit-juice." Like Iineu, s'ana' also has the same. process.
1. 91R!:-J\{arathi 1m.
2. 11f11lf-J\{ery;;ur-hemp.
Ydina'IJalkya ].
VerBa 187.
Stu.fj'.
The mention of wool &c., is with [I view to inclnde quilts &c.
made of those meterials. They also, when slightly defiled, are to be
washed. When hesmeared with impurities, elsewhere Devala has
stated; "The qnilt, the pillow, and cloth dyed with flower colours,
405
after being dried for a time in the sun, one should spriukle with the 5
hands; and then having sprinkled with wate:', oue may use it in the
performance; and even these when extremely unclean one should
properly cleanse." 'Flower colours' i. e., tinged with red-flowers and
Kusnmbha. The use of the expression flower-colour is with a view
to iuclude by extension others also such as those dyed with turmeric 10
&c., which caunot hear washing, but not those of madder, that
being capable of being washed.
It has also been declared by S'ankha: "Coloured stuffs when
sprinkled become pure".
Yfijuavalkya, Verse 187.
With the white mustard, the linen cloth; by a second
burning, an earthen vessel; the hand of an artisan is pure;
so a marketable commodity, things obtained by begging,
and also the mouth of a woman. 187.
15
mixed with while 20
mustard, water and cow's urine; the linen cloth;
i. e., atasi, the hemp plant cloth manufactured of the threads
of the plant, becomes pure; Punajlpakena, by a second burning,
earthen vessels, like pots etc. This is the rule only in cases of
impurities caused by contact with the leavings of food, oily Bubstances 25
&c. because there is a SmrtP: "When defiled by spirituous
liquor, urine, ordure, saliva, PUB, drippings of blood, an earthen
vessel cannot be purified by being burnt again."
When, however, defiled by the contact of the ChangalBs &c.,
they must be abandoned, BS says Parfis'ara : "If defiled by the touch 30
1. 01 Manu, Ob. V. 123.
2
406
which oro always put'c.
[
Yaj uava lkya
Versos 186-87.
5
10
15
20
25
of the aod like others, grains, so also clothes may become
pure by a sprinkling; but by abandonment the earthen vessels."
KaravatJ., artisans, such as the dyer, the washerman, cook,
and the like &c.; their haud is always pure. The purity is relative to
their pecnliar department of work, snch as the washing of clothes &c.,
even if there occur' hirth 01' death or the like. So also in another
"Artisans, artists, physicians, female slaves, and male slaves;
the king, and the servants of the king, are declared to be always pure."
Pal)yam, a marketable commodi(y, which can command a
PaCle 54*
"
price and which is for sale', snch as barley, paddy
&c., which are to be purchased and are to be sold.
Althougb handled by various persons
of purchase, these do not become impure; &180 on account of
untouchability due to birth or death in the case of grocers.
things obtained by begging, the collections
throngh begging. On account oE coming into the hands of a celibate
or the like, 01' by reason of being given by women who had not per-
formed ablutions, as also on account of the crossing through impure
streets &c. these do not become impure.
So also the mouth of a woman, at the time
of intercourse, is pure. As has been declared by a Smrti: "woman
also during sexual intercourse".
Viramitrociaya.
Yajfiavalkya, Verses 186,-187 (1).
'alkaline earth', saltish eartb, with waters, along with
these; or when the stain is great, with cow's urine. Avikam, 'woolen',
i. e., full of wool; Kausinam, 'silken', made of Kosa, suoh as tusser cloth
&0., by washing is pnrified. A!!supatlam, 'made of fibre from the
split barks of hemp', with the sri fruit together with the bilwa fruit,
30 with water and oow's urine; 'blanket', a special kind of
blanket prepared from the hair of a ram, with the foam of the
nut and with water and oow urine. means hemp; oloth made
1. l!i'f'F-onaooount of birth or death, "f'f'llon"! and ;[191m"!.
2. Parasala. III. 27.
3. <j1Jlf-any article exhibited for ,ale in market overt.
" "-----" ---
Yiijnavalk}ja]
r llrSll 187.
Mltnl<shftl'il-Cloth" of "ilk, wool illc.
407
ofits fibres, becomes pure with water and cow's urine mixed with the
p"ste of white rye. This, moreover, when the defilement is very great.
Otherwise, however, Devala: "Of woolen, silken, and hemp clothes,
when Boiled, the purification is bronght abont by drying and washing, if
the impurity is small; these also when besmeared with impnrities, one 5
should cleanse by rnbbing with Baits". Here: 'mnst he washed with the
special method, viz., by decoctions of groins and with alkaline fruit-jnices,'
80 is written in the An earthen pot, however, hecomes
pure by being burnt again in fire. This, moreover, on a defilement by
the leavings at meals, as says Manu': "When besmeared wit.h spirituons 10
liqnor, wine, ordure, spittings, or by the pus and blood, an earthen vessel
cannot be purified by being burnt again." flere, also Devala: "The
q nnt, the pillow, and clol;h d yeil with flower-colours, after being dried
for a while in the BUll, one ehould sprinkle with the hande; and then
having sprinkled with water, one may use it in the performance; even 15
these when extremely unclean, one should properly cleause."
The Author mentious things pura in themselves,
Yajiiavalkya Verse 187 (2).
KlJ,ru!" 'an artisan', 11 skilled workman such as the garland-maker,
buber &c; hiB hr.ud, although a oallse may occur for a wash, even without 20
a wash, is pure, /Judd!" . e. fit for proceeding with the work.
'a ml1rketahle commodity', a vendible article spread out at tbe
Bflla stall-excepting cooked fooil, such as barley, paddy &c. although
t.ol1chad by t.he impnre, is pure. Bltr:!iR?ham. 'baggiugs' i, a. the
collections of almB, that, even on a crossing t.hrongh tho street., is pure 25
"E'ood obtaioed by begging, which" Btmlent holds (in his hauds) is
alway" pure; t.hat is fI settled rule", So says MlIuu. Yo?hinmuMam,
{the mouth ora wom1l.n' at the time of interCGUrBt"l h pure, "The mouth
of a woumn at. intercourse a.na ki,sillrr" vide thiA text, ofPaithinasi.
.
'woman', mai1U8 one's own wife. By the word ta,tlu1, 'a.lso', are 30
,\Ilile1 by inclusion the bacl;: ot' It cow &0.., a' pointed out in this text of
Yama: "Free from f!!,nlt is the month of It woman, the b.ck of cows, the
mouth of 11 goat; these fire I1lwl1YB pure; tha.t likewise whioh is praised
hy "peech" (187) (2).
1. Oh. V. 1;)3.
408
Of ZatHi and . hOltBC.
The Author now describes the purification of land
Yajftavalkya, Verse 188.
(
Y Jjnavulkva
VerB6 188.
Purification of land is by sweeping, by burning, by
time, by cows passing over it, by sprinkling, by soraping,
and by smearing; the house by sweeping and by 5
smearing. 18B.
sweeping, is clearing' away of
dust, straw, &c., with the broom; dahall, burning, with straw,. fuel
&c. ; kala, time, i. e. such period of time by which the besmearment
o.c. would vanish; gokramal)am, cows' passing over, i. e. being 10
trodden by the feet of the COWB ; sekaj1, sprinkling, pouring of milk,
cow's urine, cow-dung and water; ullekhanam, .scraping, i. e.
paring or digging; leho, smearing, with cow-dung &c.
By means of these. methodsi. e. by sweeping &c. either
severally or jointly, land which is impure, defiled, and even unclean, 15
becomes purified. Moreover, Devala :-"Where a woman parturates,
or dies, or where one is burnt, or where Cham;l<j.alas &c. have dwelt,
or where freces &c., are collected; Bnd thus land which
has much of impurity is said to be an 'impure' amedhyd land."
"The land which had the contact of dogs, hogs, Bsses, 20
camels, and the like becomes 'defiled' dUl}h!a; by charcoal, straw,
hair, horns &c. it becomes nnclean rnalina;" having thus stated the
three kinds oE land viz., impure, defiled or unclean, which require
purification, further declares the several methods of purification:-
"By .five times, or by Jour times, land which is even impure 25
becomes pure; that which is defiled by contact with the bad, by three
times or two times; and by one proesss, the unclean land".
Where human hodies are burnt and where have
dwelt, these two kinds become pure by burning, time, passing of the
cows, sprinkling, and scraping. Where men are born, and where 30
also they die, or where also there is excessive accumulation of Ereces,
&c., such places are purified by the same four methods, exclusive of
buruiug. Of the land on which dogs, hogs, and Bsses have stayed for
a long time the purification is by the three lIlethoqs, viz., rBssiug oe
5
Viramltrodnya-AbandotJment ot' fire.
409
a cow, sprinkling, and scraping. And of that on which the camels,
village cocks &c. have dwelt long, the purification is by sprinkling
and scraping. That land on which cbarcoal, straw &c. have been
kept for a long time becomes pure by scraping. Sweeping and
smearin!)' are always to be taken in coniunction with the above
" "
processes.
'; Similarly grham, a house, is pnrified, marjanalepanat, by
sweeping and smearing. The separate mention of the house is for
the purpose of indicating that sweeping and smearing must be daily
10 performed.
Viramitrodaya.
Yajilavalkya, Verse 188.
Marjanam, 'sweeping' removing the dust; dah alJ, , burning,
immersion into the fire all ronnd; Kala, 'time' so much time by as much
15 as the vanishing of the stain the canse of impurity takes; gokra,na.!!am,
'passing of the cows', the constant treading of the foot of cows; 8ek8,
'sprinkling', washing with sprinkling water; ullekhar.am 'scroping' i. e.
paring; lepa, 'besmearing', i. e. besmearing with cowdung. With these
i. e. sweeping &c. either by each separlltely, or by all combined, is the
20 purification of land. For, (defiled) land is of three kinde, amedhya
'impure', dUfhta, defiled', and malina, 'unclean'. There, of the impure,
by burning and other, in all five or four, methods; of defiled land
by tbree, such as burning &c, or by digging and smearing; and ofthe
impure land, however, by besmearing alone is the pnrification. That
25 has been sto.ted by Devala: "In five ways. or in four ways, an impure
land becomes pure; land which has bsen defiled is purified by two or
three methods; and the unclean by one proceSB. Burning, digging,
besmearing, or furrowing, and the min showered is the five-fold
pnrification of land laid down."
30 The characteristics of 'impure' &c. have been stated by
him also: "Where a pregnant woman delivers of a child, or
where a human being dies, what has been dwelt into by the
and where a dead body is thrown, where ordure and urine
have been accumulated, where a corpse is seen, thus land which is full
25 of impurities, is characterised as 'impure' amedhytl. Where is defiled
by worme, insects, or by the treading of the feet, by the decomposed
phlegmatic discharges, scattered, or vomits, becomes defiled
410
VirnmltrodSYIl-SpeciaZ rule of purifioation.
[
Ydjiluvalkva
Verso 189.
When covered by the impurities from nails, teeth, hair, skin, husk, sand,
and dust, or by Ilshes, mud, or strow, the land becomes 'uno lean'
Malina. "
Drapsam, phlegm, i. e., concentrated phlegm; tanujam, hair'.
Here, moreover, according as the defilement may be great Or small, five 5
times, or four times &c. There is an option. Here of the nnclean land,
by once besmearing is the purification. The sprinkling and besmearing
are to be taken as applicable in all cases; so holds the Mitak,harii..
A. honse, however, is purified by eprinkling and emearing. The
mention of tbe bouse separately is with a view to include the sprinkling 10
and besmearing. .
In regard to the purification of a honse defiled by a corpse,
Saf!lvarta states a special rule; "I shall describe tbe purification of a
house defiled by a corpse lying within: having cast off the earthen pots
as also cooked food, all that having thrown out from the hOnss, one should 15
besmear it with cow-duug. A.fter having besmsared with cow-dnng, the
wise man shonld have it smelt by !I goat. And purified with the ( recital
of) holy hymns by the Bri!.hmaJ.las and with water mixed with gold and
Kusa, the entire hOUBe should be sprinkled over, and thsn nndonbtedly it
becomes pure." The corpse here is of the cow, or" man, or the like, BO 20
it appears from the usage of the good. (188).
Yajiiavalkya Verse 189.
In the case of food. which has been smelt by cows,
as also (which is) defiled by the hair, flies, or insects, Vl[ater,
ashes, or even earth must be scattered over it for purifi- 25
cation. 189.
smelt by cows, i. e. defiled by the
breath of cows; anne, in the case of food, i. e. all sorts of edibles;
tatha as also that which has been
defiled by hctir, ./lies, 01' insects. The use of the word lees' ()} is with 30
1. and Nrl1.-Both mean hair. is hnir generf111y on the human
body or ohny animal; (Ka'a) ,"IT-mean, hoir on the heod. Note the following
from A.mara II, VL 95-99. for this distinction as well 80S of other terws
indicative of hair. I'ijW{: 'lJ"'fl?r 91<;l: ","I: ,"'iT: ,
iii>!l: 1;: ltr!IT'Ii I "if tW"R: ,,If,,,,P fu<eo"",:
'f"Ifr "itmm.l'f "",iN: ""'1'1\: 'li"IT: I r.nm 1i!l1 "itmr.ID '1fif'llg "fGl tlCr 11\"11
>Tl!linrfm,;n fqW; w'r I '1m: tf<Tlll 'l"'lI1'l"t
:=;;;;;. ffltl <!gir Ol[.,. 11\ <.Ii
.... "
411
a view to inclllde hair on the head; lama, bail' on the body; kitap,
insects, sucb as ants &c., water ror purification; bhasma mrdwa..
ashes or eart!!, as far as possible should be scattered over it. .As to
what Gautama
1
has said: "Never is to be eaten food in which
5 hail' or insect hus fallen," that has a reference to tbe food which has
been cooked with hair and insects in'.
Viramitrodaya.
Yajiia valkya Verse 189.
'in !'sgard to food smsIt by cows'; i. c. all
10 eatables; wllter, and aEhes, or earth and water, "hollid be scattered for t,he
pnrpo.e of purification, "Never is to be eaten food in which bail' or insect
have fsHen"-this text of Gantama however, hUB a reference to that
which haB been boiled with hair etc. in it; mrdlOfJpiti, 'or even earth'is
tbe rBsding at Borne placeBo There in t.he alternative of scattEring 'the
15 earth' alBo; by the UBe of the word api 'eveu', iB included water. (189).
Yajiiavalkya, Verse 190.
Of Tin, lead, and copper, by alkaline substances
acids and water, by ashes, or water; of brass and iron, and
of the liquids, the purification is (by) an overflow. 190.
20 tin, &c. are weH-known; of these
by alkaline water, or by acidised water, and also
'. Page 55 by water, or by all, or severally by any of these
processes according to (the extent and nature) of
the defilement, the purification is to be made. Ka.nsya-loha.nam,
25 oj brass and iron, by ashes and water. By tbe use of the word tamra,
copper, are also inclnded pewter metal anel brass, as they have the
same ongm. This rule of purification of copper &c., by acids,
water &c., is, however, not restrictive; for. a Smrti declares a general
rule viz.
30 "By whichever substance defilement caused by contact with
impurity or produced by it is removed, that is said to be its purifier
generally, the purificator of a thing."
--------
1. Oh. XVII. 8-9.
2. Meaning thereby that not IJIlt defiled by contact mBrely, hair &0.
had fallen in before cooking.
412
and oth(Jr metals.
[
1'4inavalkYB
VerB/l 100.
Therefore, when copper, &c. are defiled by being besmeared
with (the leavings oE food) impure water &c. and the same is
possible to be removed by other methods, it is not that com-
pulsorily the pnrification is to be made by acids and water &c. And
therefore Ma,nu
'
has ordained generally: 5
" Of copper, iron, brass, pewter, tin, Bnd lead, the purification
should be made with alkali, acid, and water as may be necessary."
As to the text :-"By ashes is purified brass, and copper
becomes pure by acids, that is with the object of demonstrating the
last degree of pllrification oE copper and the like, and not as exclnd- 10
ing other processes. Where, however, the defilement is excessive,
there, the alkaliue water &c. are to be resorted to, vide the following
Smrti: "Smelt by the cow the brass vessels, as also thQse defiled by
eatiug by a S'ildra, become pura by ten times being- rubbed with
alkali, as also those defiled by dogs and crows." 15
S'uddhip. pia, vo dra, va,sya, tu iti, the purification, by
an overflow, is of the liquids. Dravasya, of a liquid, i. e., liquid
substances such as clarified butter etc. of greatel' quantity
than a prastha' when defiled by dogs, crows &c. as also when
touched by impure substances, pia,vaf\, overflow, with a liquid 20
substance oE the same kind the vessel to be overfilled until oVer-
flown, is the purification, s'uddhi(l, is what follows. Of less than the
flow, is au abandonment. Greatness or smallness o qusnti.ty is
moreover to be determined also by regard to the place and also
to time. As says Baudhaya,na,i! 25
" Place, time, as also oneself, the object, and the substances
to be employed, after knowing all these, the cause of the defilement
and the condition (of the thing or the person defiled ), one should
determine the process oE purification ".
1. Oh. V. 114.
2. l!l'l-. mea,ure-Bee Amar. II. IX.
mit, 91?r I <r;>.t II
Note also the following passage citod in the Rama,8
I
,'(//llLl TikA on Amara
q;t g@: I "1'i'!1t: 1l'il91: Il''llllg;:<r<'!'1'llil''''l. II arnim
",Ii <r'"'fFt I ifiu!l'lIFl;:<!l II <!il19'ni II
3. Dharma Butra I. V. 53.
-_ .. _--_._--
-- --
-._-------------
Y djuavazlcya ]'
VlTStl ,100
Vlrntriitrodayo-Pall oj insects.
Of Liquids rendered imp(1re hy the falling in oE insects &c.,
by straining. As said by Manu!: "The purification prescrihed
for all sorts of liquids is by straining."
Straining, moreover, here is the process of passing a liquid
4i3
from one vessel to another through a cloth, because otherwise it is 5
impossible to remove' the insects &c.
Of honey, water &c. contaiued in a vessel of a S'ildra the
purificatiou is by pouring it into another vessel. As ordained by
Baudhiiyana ':
"Honey, water, milk and its various modifications become 10
pure by being poured from one vesse\' into another."
Huney, clarified butter, &c. from the hands of one of, the
lowest ought to be poured into another vessel and heated
again as ordained by S'a;nkha: ,. Of eatables prepared in clarified
butter, cooking again; Sl) also oE all oily substances and of liquids 15
resembling oil."
Viramitrodaya.
!lijiiavalkya, Verse 190.
Tra,pu, i. 6. rangam, both mean tin; sisrzkrz, lead' &c. are well
known; of theBe the purificationjB by alkalines &c.; but of brass IIondiron, 20
by ashes and water; alkaline i. 6. alkaline powder; an!lodrzkam,
'acidified water', the liquid juice of 'oitron' jambi"a &0. Hera with
regard to defilement, the means of purification should be determined
all together or severally. Here the Bra!1mapura.jlam: "Gold, silver,
concb, stone, the mother of all things made of jewels, 25
when not having " become pure by simple water. When
polluted on acconnt of being used by a. S(1dra, these should be purified
by alkaline Rnd salt wale.r. Those, moreover, defiled by touoh with.11
woman Who has delivered, or with 8 corpse, or by ordura, urine, or the
menees, these should be thrown into the fire, so mueh as alloh may 30
bear. "
_1. Oh .. V. 115.
2. There i. a misprint at 1. 16 on poge 55 rend 'l'i"ra"f'tt'l'l>iT for <il1<l11l'1'T'f.
B. 1. VI. 47.
n
i)
.Bii.udhayana :-"Of vessels made of metals an.d defiled by
leavings, thrice seven times washi\lg, the washing materials being earth,
cow-dung, and ashes."
Of those defiled by urine, ord ure, blood, semeD and the like, manu-
5 fo.oturing a'gain, or placing immersed in cow's nrine for Beven nights, or in
0. great river. S'ankha: "Of 0. vessel defiled hy the leavings orfood, or by a
WOman who has recentlv delivered, or]which has been contaminatedwith
wine or spirit, the purification is by washes three or seven times; but not
for a veBBelof lead." Thereby of a lead vessel, on one defilement,
10 heating in the fire, On " defilement more than once, manufacturing
again. Angirap., "One who dischanges a girgle, or cleanses the feet in 0.
veBBe 1, should throw it in the earth for six months, and direct
are-manufacture ofit." "Direct 0. remanufacture' i. e. should hurn in
the fire. A Smrti: "Kilnsya vesse Is smeit by cows, and those defiled
15 by the leavings at meals of Sudras become pure by ten salte, as
also those which have been defiled by crows". Ma.nu' : "Of copper,
iron, Kilnsya, pewter, tiu and lead, the purification shonld be made
with.alkalines, and acidified water. "As may he necessary," i. D.
that which caD remove the stain of 0. particular metal, by that,
:.\0 of that; vide this Text: "By whichever snbstance the defilement
caused by contact with impurity or produced by it is removed, that is
said to be its purifier, generally the purificator of a thing", and others.
Thus enough of prolixity. The special rule of adjustment i6 to be
written afterwards.
26 PllJ.vo dravasya; tuiti, "the overftow ot'a liquid". Of.a liquid sub.
stanoe such as ghee etc. defiled by dogs, orows, etc. overftow, i.6. overfilling
the pot containing it with a substance of the same kind, until the
ves.el overflows; (that) is the purification; this is the context. The means
of purification, i. the meaning of it. This process of purification, however,
30 is for a large quautity of ghee &c. vide the Brajunapura\1a "Liquid
substances in large quantities should be overftowed with water." Here the
word '.water' is used in tbe Bense of a substanoe of the B8me kind,
otherwise there wonld be the difficulty of the substance when purified, not
being fit for its purpose. Of a SOlan quantity, abandonment only.
3S Greatness, moreover, is to be determiued by regard to the place, time, etc.
vide this text of Bii.udhayana:' "Time, place, as also oneself, the
objeot, and the substance to be employed, the oause of the defilement,
1. V.114.
1. V. 53.
Ydjjjavalkya ]
- VB'" 191.
.... _ ... _ .. --._---
.. " .. __ ._-_._-------------.- ---
Mlta.k8itaru-Dcjiled by impurities ..
415
and the condmon;-after knowing ilU these, on'e should deter mine the
process of purification'.
For a Bubstance defiled by an inaect, etc., Manu 1 has prescribed
straining -: "Of all liquid substanoes, the purification is by straining."
"Straining" is there pouring into another vessel covere'! with a cloth, 5
otherwise it wonld be impossible to remove the insects.
Of honey and the like in a pot belonging to a Sudra, Bii.udhii.ya.na
mentionB the purification: "Of Honey, and water, and milk aDd itB
pre parations also, the purification is by transferring from the pot into
another pot". Yama alsOl "Raw meat, ghee, honey, oils produced from 10
fruits, which are impure when they are in the vessel of a are
I declared to be pure when poured out." Rere al.o cleaning is neceesar
l
y
, v!Je
i this text of S'ankha: "Of eatables prepared in clarified butter c eaUlng
again, also of oils and of liquids." (l90).
Thus having declared the method of purification of gold, 15
silver &c. of all treated of in this chapter upon a defilement by leavings
or oils &0. the Author now describes their purification when
defiled by impure substances.
Yajiiavalkya, Verse 191.
For objects defiled by impure substances, with earth 20
and wa.ter is the purification by removing the smell &c.;
what ha.s been commended by word, what ha.s been wa.shed
by wa.ter, as also what is not known, are always pure. 191.
impure 8ubstances, bodily excre-
tions, such as fat, semen, &c., as propounded by Manu, Devala. 25
and others: '-"The marrow of the flesh, semen, blood, the fat in the
brain, urine, falCBs, the ear-wax, nails, phlegm, tears, the rheum of
the eyes, and sweat are the twelve impurities of human bodies".
Similarll "Human bones, corpse, falces, semen, urine, menstrual
discharge, oily exudation, sweat, tears, the rheum of the eyes, phlegm, 30
spirituous liquor, are called impure (amedhya) substances."
1. V. 115.
2. Manu V. 135.
Devala.
,!16
&C,
[
Ydjilaval1cya
VerBe .191.
With these i. e. oily exudations &c., aktam, dejUed, i. 6. he-
smeared, is amedhya.kta.m, an object defiled by impure substances;
of that, with earth aud also water the purification must be performed
by removing the smell' .
5 By the use of the word "adi", &c.,is included II stahl also as
decIRred by Gauta.ma.': "By the removal of stains and swell is
purification of a substance beswearedwith impurities".
In all varieties of purifications, first with earth and water
alone must tbe removal of etains and bad swell be made. "When
10 ineffectual, then by the other process, that first with water and
1I1so With earth" as ordained by Gauta.ma.'
The specification of fat &c., is for the purpose or demonstrat-
ing the impure nature of all'the Bubstances and not to indicate lin
equality' of delilemeiit, as a special rule bas been stated in regllrd
15 to defilements thus: "When defiled by spirituou.s liquor, urine, falCes,
phlegm, pus, tears, and blood, never. can be. purified an earthen
vessel by II fresh burning." .
From the text "In the case of these, the impurity occurs only
when these excretions fall off from the body", it follows that those
20 afe impure only when detached from the body and not while they
remain at their own place.
When IIny portion of the human body above the uav:el with the
exception of the hands is rendered impure by contact with impure
substances, a bath is prescribed, as says Devala-"By baving
25 tonched human bones, oily exudation, freces,
.. Page 56. menstrnal discharge, urine, semen, marrow or
blood of another, one should perform a bath.
Even these if one's own when touched, by a wash and sipping water
one becomes pure." For," Whenever a portion of the body above the
1. i .. in &c.
2. Oh. 1. 45.
3. Oh. 1. 46.
4. i. 0' of all the object. enumerated in the text.
5. i. c. not tl,.t the extent or i1;!ten,ity of defilement is in oil
Qases,
Y dji1.avalkya ]
VcrselVl.
navel is rendered impure with the exception or the hands, there B
hath; for B portion helow, however, onehecomes pure after
washing that portion, by and sipping water."
Where -even after performing the prescrihed puri.fication one
417
does not geta-:tnent.al s-atismction and a doubt exists DS to the 5
purification, there when commended by words, vaks'astam, it is pure.
The is, 'Let this be pure,' with these words of a BraJ;imaI;la
it hecomes pure. Ambunirl).iktam, washed by waler, where the
presctibed purificatiou cannot be obtained, the purification of that
is by washing. If it is incapable of beafing it wash, by sprinkling. 10
Ajiiatan cha sada, and a/so whal has been not known
always. That which is defiled by crows &c" and is used without
ever being discovered, is pure. The meaning is that by using it, there
is no invisible fault.
It may be objected _ this _ is contraftictory to the text': 15
" Once a year the best of the twice-horn should
An objection. perform a as a purification of
things unknown, and consumed for eating those
known, particularly he must ", wherein even for an unknown fault
a penance has been prescribed. 20
An answer.
The answer is, no; because' the penance has II
reference to eating. while the ahsence of II fault has
a reference to a use of any other. (191).
Viramitrodaya.
YiLjiiavalkya Verse 191 (1)
Amedhya!l, 'impure sub,tance,', enumerated by Mann, Devala and
others thus: "The marrow of the desb, semen, bloo1, the rat in the
_brain, urine, ordure, ear-wax, nails, phlegm, tears, the rheum of the
eyes, and sweat are the twelve impurities of the human body. Human
bODes, corpse, fceces, ,emeD, urine, menstrual disoharge, oily exurtation, 30
1. Manu ah. V. 21.
2. The meaning ie, that the penance is incurred only if the snbstance
eaten, and not fOT, me-rely using it.
418
VlrftDtltrodoYd.-Ooutaai with body.
[
Y 4jnavalA'1Ia
Verses 191-192.
sweat, tears, the rheum of the eyes, phlegm, and spirituous liquor arft
called impure (amsdkya). By these alltam, 'defiled' viz. besmeared, vessel,
body &c.; of that with earth and waters also. The word gandka, 'smell',
is placed first; therefore after the removal of the stain i. c. oomplete
5 obliteration, there is purification. Here, a special rule about twelve times
not stated here, has been propounded by Manu and -Devala: "He who
takee the ead\l for the first six for purifioation, and for the last six
beaomes pure simply by waters. 'The impurity as to the fat is
only when they are fallen from their own place. Since Manu has said
10 "The impurities only when fallen from the body". For a touah of
the impurity of auother, Devala says, "If aue has contact with human
bones, fat, ordure, menstrual discharge, wiue, semen, marrow of the
br.iu, or even blood of another, one should have a bath, and after the
stain &c. are wiped off, one becomes pure; Tbese even when own
15 ale touched, he becomes pure by a sprinkling". 191 (2).
In regard to a special rule, whiah has not been mentioned, the
Author meutions the process of purification.
Yiijiiavalkya, Verse 191 (2).
Vdksastam, 'commended by word', declared by the fourvarnaa
20 a' pure. According to the Mitiik,harii, 'Let this be regarded as pu;e',
sO declared by speech. By the use of the word cha, 'and' are indicated
substances ina.pable of bearing a sprinkling, such as suga, and tbe like,
Ajlia 'unknown;. e. not known to oneself as impure. Sadd sudd, always
pure', i. e. even thongh a oau,e for impurity bas arisen, pure without
25 a contact with saIt &c.. This, moreover has a referenae to sub,tance,
whose nse is "In a year at least One krchlya, he should perform,
the best of. Br1l.hmal).as, by way of purifioation far having eaten unknown
things; and of known ones in :partiaular". 'Thus even for e.ting
unknowingly, a penance having bean prescribed', 191 (2).
30
Y[l,jiiavalkya, Verse 192.
Sufficient in quantity to satiate a cow, water which is
in its natural condition, and is collected on ground, is pure.
So also is flesh felled down by dogs, carnivorous
animals, and like others. 192
35 Mah'igatam, collected on ground, water which
is on land, and which is sufficient to bring about the DE
Olle cow, whiGb is llot tOUGhed by a &c" prakri,istnam,
which is in its natural condition, i.e. which has not undergone any
change in regard to its form, taste, smell, or touch,s'lichi, is pure, i.e.
is fit for performing the Etchmana &c. The clause' collected on the
ground' is used to negative non-purity of water when collected on
an impure ground, and not for denying the purity of water in 5
firmament, nor of that which is drawn out, because of the following
text of Devala.-" Even thongh drawn out, water becomes pure,
if brought up hy means of pure vessels. Water that has been kept
for one night must be thrown away though iu itself pare. "
So also there is no fault in the water of It tauk &c., made by 10
It ChaJ;I(j.ILla and the like, vide this text of S'a.ta.tapa :-" Although a
well, a defile, or a tank &c. be made by others, for bathing there and
driuking its water, there is no penance." Tatha Mal).sam s'wa
cha.ndala Kravya.da.dinipa.titam, solalso flesh Jelled down by dogs
carnivorous animals and the li1ce, is pure. By the use of 15
the expressioh lidi, and like others, are iucluded the pulkasa &c. The
use of the word, nipatita felled down, is for the exclusion of what
has been devoared.
Viramitrodaya.
Yaj5avalkya, Verse 192.
,Although impure, because of its having collected on the ground, 20
water which is sufficient to bring about the satisfaction of It cow,
and is in its natural condition, is pnre. The st.te of being ill the
natnral condition, is as stated by Manu
l
: "Provided these are not
contaminated :by in purities, and do not have their smell, form, or
taste", According to the Miltak,hara, being untouched b.v the ChanrJ(tla.s
and I,he like is also" condition here. Devala: "There tbe still waters
of tanks, rivers and wells, which are contaminated by foul Bubstance Bnd
impurities, should be avoided as holy places." Foul Bubstance, Buch as
a corpse &c.; impurity, such.as, urine &c. Tirth>z' 'in the holy place,
here the suffix tUB is locative ending, indicating Tirtke. 'rherefore tbe 30
meaning is that these should be avoided when they are intensively in
contact with impurities; so US'ana!l" Rivers, wells, and also tanks,
1. Dh. V. 125.
2. In the te,,\ of it'll'> the word i. ;film:, this not. the .nlh
i1ta;, Dla indica.tive of ' the elle-e. MMning it-is for
42()
alWaY8pUrC.
[
Y AJ"uavaikya
VerBS 1.93.
are not affected by other faults when open; thus the self-born Manu has
deolared." "From a well wbere a five-clawed animal has died,
and whioh has been defiled, the entire quantity of water shonld be drawn
out, and the rest should be olsansed with a oloth. After having ignited
5 the fire, in a well oonstructed with burnt brioks, and therefter the five
products of the oow should be tbrown, and the water ehould not be drawn
out. In other reservoirs of water when defiled, tbe purifioation is by
drawing a bundred of jars, and then should be thrown the five products of'
tbe cow." llama:" Goats, OOIVS, buffaloes and also, a BrAl,lmaI.1i woman
10iVho has delivered, become free after ten nights; and also new water
in the eartb."
TatMt ma1Jsamityadi '80 aleo flesh &0.' Flesb even though feUed
out by dogs eto., after a touch, is pure. Kravyt2da, oarnivous animals,
suoh as vultures &0. By the word t2di. &0. are inoluded the pukkasa,
15 andlikeotbers. (192).
20
., .

30
Yajiiavalkya, Verse 193.
The rays, the fire, the dust, the shade, a cow, a horse,
the earth, the wind, drops of water, ana flies to the touch,
and the calf at the discharge of the milk from the udder,
are pure. 193.
Ras'mayap.,lheralls, of the sun and like
IUIilinons objects; .agnip., fire, is well-lmoWll ; raja!i, dust, . except
by a contact with goats &c. as a fault has been mentioned in the
following text: "By contact with the dust of dogs, crows, camels,
aBse., pigs, the village birds, goats and sheep, life as also
are diminished"; when sprinkling &co, should be made
Chhaya, Ihe shade, of trees &c.;gaup., cow, asva!i, a horse;
vasudha, the eal'th, tbe land; anilo, the wind, the air;
drops of water, i.e. dew drops; :as those dropped from the mouth
are being mentioned hereafter; makshikascha., and the flies; all
theBe even though tOllched by the and the like aTe pure to
the louch, spars'e, Va tsa.h prasra val).e, calf at the discharge
oJmilk, i.e. while sucking tbe milk from the udders, is pure, suchi!i.
,51. Oh. XXIII. 44-46 .. In ,ome copies .the'eOljing js .T1'ilrn:.
The ill ... pps.r,tob . prop.r;. ..
Yainaua'lk,'l/G ]
V/woea l[}S-194,
Vlrnmttrodsya--Thi1l0B which arll always pItre.
421
The use of the word calf is inclusive by an extension of an
infant, vide the following text.-
"What is spoiled by children, what is done by women,
and what is not known, are always pure; this is the settled rule."
Viramitrodaya
Yii.jiia.valkya Verse 19 3.
5
Although touched by the oI!anq,tUa &c. the rays etc. are pure a.t the
touch. These rays meao the rays of the Sun and the like.
'dust' i. e. excepting those specifically banned viz. "By contact with the.
dust of dogs, crows, cams Is, aBses, owls, village birds, goat" and sheep, 10
life as also wealth are diminished." In the case of the
'fire and goat,' means a goat &c; Chklly4, 'shade', of
trees &c. The shadOW of a Cha,nq,d.la, and the like has been prohibited for
a t.ouch, vi,le the Brapmapuralla: "By the touch of the shadow of a
cllanrjd.la and the like, the hody becomes defiled". This, moreover, 15
by taking the sh.de to represent a substance; 'drops',
i. e. dew-drops; those proceeding from the mouth heing mentioned
here"ft.er. The word fly is indic.tive, by extension, of a stioging moth,
mosquito &c. PraS>'ava!lo 'in the discharge' i. e. while sucking the
milk from the udder. Therefore the meaning is that milk fallen from 20
the udder as the residue of what wa" consumed by the calf is not
'impure'. The word vats a, calf, is indic.tive by extension of '0 child',
vide the text "What is .poilt by children id always pure; this is the
declared rule". (lg3).
Y[i,jila. va.lkya., Verse 194.
Of a. goa.t a.nd of a. horse, the mouth is pure; not of
a. cow, nor the impure excretions of ma.n. The roa.ds, more-
over, a.re purified by the ra.ys of the Moon a.nd the SUll, a.nd
by the wind. 194. ,
25
med.hya.m, of a gOflt 30
and a horse, the mouth is pure; na gatt, not of a cow j na. nara.ja,
ma.la,tt, nor of man, !he impure ewcretions. The word 'man' by
implication signifies human hody; discharges from it, the impure
excretions, such as the fat and the like are not pure.
4
422
VirainltrodaYIl-Fure aud impure parts.
[
- Ydjilavaikya
Ver811s 194-5.
Pa.nthano, the roads, the high ways though touched by
and the rest become pure in ti:le night time by the rays of
the Moon, somans'ubip. marutena, cha., and by the wind also:
and in the day time suryans'buip., by the rays 0/ the Sun, and
5 also by the wind. 194.
Viramitrodaya.
YajIiavalkya Verse 194 (1).
'n goat', and aBwas'ehlt 'also!1 hoise', is pure in the region
of the mouth. Aja i. e. a goat is also sometimes regarded as part of an
10 army, the whole expression 'ajt2svam' 'goat and horse' may be taken
as au entire clause. The cow is pure at the mouth; and man is pure;
proceeding from theBe, tbe malas, impure excretions, such I\e ordure &c.
The word man, moreover, is inclusive by extension of hogs and the like
specifically enumeratdd in other Smrtis. Jly the separate clause "not the
15 impurities proceeding from man" the Author indicates that the cow
dung &c. are pure. So also Yama: "On the rear the cow, on the
arms the elephant, and alao all about the lower part, is pure. Of men,
the urine and the [mees are impure, and also the exc'retions; of a cow, the
dung as also the urine are always pure; this is the declared rule".
20 Brhaspati: "The feet are pure of the Brl1hmaJ;lRs; of the goat, and of the
horses, the mouth is pure; of cows, the hind portion; and all
the limbs of the women."
YajIiavalkya 194 (2).
On a tonch by the Cftan4t2la and the like, roade) as far as pos-
25 sible, beoome pure by the rays of the Snn aM the like. By the nse of
the word Cha, 'and', are added cumulation of water. "By the fall of
the rays of the Sun Ilnd the Moon and by the touch of the wind, as also
by the urine aud dung of the cows, waters become pure; to this
effect is tradition".
30
.....---
ya.jiia.va.lkya, Verse 195.
The drops issuing from' the mouth a.re pure, so a.re
achamana drops; also '1he ha,ir on the fa.ce en tering the
1. There' are two misprints in lino 1 on page 57. Read the !lne as,
gJ;rnr f'f!l;'fl II
Y4iiia'/JaZkya ]
Vero6195.
mouth. What has adhered to the teeth, by throwing out,
one becomes pure. 195.
:-From the mouth issuiug are mukhajap,
sucb as the phlegm aui! the drops, are pure, mad.by.a;
493
they do not render oue impure if they do not fall ou the body. 5
Vide the followiug text of Gautama
1
: "Drops falliug from the
mouth do not cause impurity provided tbey do not fall on the body."
Still, however, the drops of the acnamana water which touah
the feet are pure.
S'masru chasyagatam, 80 also the hail' on the face entering 10
the mouth, i. e., going into the mouth, do not cause impurity.
Dantasaktam, what had adhered to the teeth, such BS food, &c.,
when fallen all', i.e., tyaktwfi, i.e., throwing out, one beoomes pure.
What had not been detached is like the teeth; so also Gautama
2
:
"What bas been adbering to the teeth is as his teeth, except when 15
he toucbes it with tbe tougue ; some hold, before they are detached.
If tbey become detached, one sbould treat them as saliva; one
merely swallowing it, becomes free."
The swallowing, moreover, is by this text of Yajilavalkya
reduced to an optiou alternating into throwing out, or ni.qara1,am
3
20
"merely swallowing". The force of the word "merely" has the sense
of probibition in regard the (j,chamana as ordained by
"After chewing, however, one should always sip water after
eating and chewing the betel leaves, after touchiug the lips which are
without hair, and after putting on clothes." 25
The use or the word t(j,mbula " betel" is by analogy indicative
or fruits and the like. As says S'atatapa :
"For having che'Yed tbe betels, fruits, and things roasted in
oil, or by the contact of anything adhering to the teeth, never
becomes impure the twiceborn". (195). 30
1. Oh. I. 44.
2. I. 41-43.
3. In the text of
4. Oh. V. 145.
424
Vlromltrodoya-Stiokillg '11 the teeth.
Virmitrodaya.
Y.;,jiiavalkya Verse 195.
[
Ya;;;alJaZkva
195.
'ipslling from the month', the drops of water,
f.llen on tbe ground and even though tOBched are medhya 'pure'.
5 Those which are attached to the body, however, being
cnpn.hlt' of CR.t1Ril.g paill t,o bair at two places, are R. cause
for t.h ... r1cltama7l.a So drops lallen on the 6H,rth, if touch!-'d, n,re
pnre. Wfl8U, til w, v f, t,lle IlIdr HI wet, twice, nue 8hculd (io the sipping.
ADd the droptl of sippiug .' ThuI:!8 drops of water which while
10 psrformiug tbe sipp'''g, touch nnotller, ehoul j be rtlg.rded 6S equally
as those on t.he grouud; one n08S Dot becomB Impure au aCCOllnt of these",
a8 stated hy Manu. are the ,ira 1" from tbe 'ipping of wal.er &c. S",as'ru
'ha.ir on the II),Ce', WhtHl iu it!3 DIVU pltJ.c." a.lthough entering thd mouth,
when nol. touched hy tbe bBud. is pare. 11', however, it IS touched b.v the
15 h',n,l, tbere i, oort"inly impurit,y. rhlLt bas been deolored by Apastamba
'
:
" Never by t.he h!\ir on the mouth dOB8 one become Impure, on account
of tbeir entering the mOllth, so long as one doss not touoh it by.the
hand." About what bas beeu discharged from the teeth, such,
as food &c, when dropped by it.elf, discharged it, one then
20 becomes pure, by merely throwing it off. What however, is not dropped,
is pure like the seventy of the teeth, as Gautama' hILS observed:
"Wbat is rem,.ining in the teeth, is like the. teeth, unless wheu
touched by the tongue." If what had adhered to the teeth, when touched
by the tongue, when strained during the sipping, falls off, then
25 although to the teeth, the sipping shoul,l be performed. To
that effect Devala: "If what has adhered to the teeth during the meal,
does not get out, one should do the sipping; when what has adhered tn
the teeth c"nnot be gathered, it should in the end be licked, ending in
that; in such a case, One sbonld not much tTy to pull it out again; lest
30 there might be a great impurity by the graBS pick cansing ulcer."
This moreover when the liquid is not obtained. If, however, liquid is
obtaine,i, there is certainly impurity as S'anltha has stated: " Iu regard
to stickings to the teeth, excepting (when) liqnid (is not obtained)."
1. 1. 16-11.
2. 1. 41.
J
VorB6190.
MltnkshBril-.A cha1l1ana.
Yajiiavalkya, Verse 196.
Having bathed, drunk, sneezed, slept, eaten, and
driven in a street, having sipped, he should again Sip the
wa. ter; and so also after having put on clothes. 196.
425
:-After batbing, drinking, sneezing, sleep, 5
meal, drinkmg in a street and put on clotbes, having sipped, one
shollid do the sipping ag1in. Ti1e meaning is that one should
perform the .ipping twice.
The use of the word cha, and, in the text is intended to
include weeping, beginning of study, a little lie. For likewise 10
"After having slept, eaten, sneezed, bathed, drunk and
wept, one who has sipped, should also do the sipping again."
So "Manu
2
also:'< After having slept, sneezed, and eaten, as also
slept, or nttered a falsehood, or drunk water, as also before commenc-
ing tbe stlldy of the Vedas, one shonld perform sipping, althougb he 15
is already clean".
At a meal, however, even at the commencement, the sipping
should be twice, as ordained by Apastamba
3
: <, But before
beginning to eat, one should, thongh pure, twice sip water."
"For a bath or a drink, at the commencement, once; for a 20
study of the Vedas, however, at the commencement, twice. As
regards the rest, at the end only one should sip water twice."
Viramitrodaya
The Author mentions the process of sipping water, relevant to the
context 25
Yajiiavalkya Verse 196,
In the caBe of a bath &c" after it iB performed, one Bhould do the
Bipping ; the meaning iB that one should do the (j,ahamana twice. The
'again', haB the senBe of tu, 'however'. Thereby on its
entering the hair on the month, as also when it has not stuck to it, iB the 30
1. Oh. VI. 38. The original ha, at the end '11m! QR'1l'! 'as aleo on
pntting on a oloth.'
2. Oh. V. 145.
3. I. V. 16-9.
426
and mud waters.
[
Ydjiiavalkya
VerB6 197.
differentiation as to the sipping as stated before. Pltwft, ' having drunk',
this is in regard to (drinking) other than the 12posana drinking, vide
this text of AngirajJ.: "At the Madhuparka, as also at a Soma sacrifice,
as ot the five obtations for the a Br!ll;tm!l"a does not become
5 impure by reason of the eating; as is the text of Atri, and so it is."
Rathyopasarpa1}e, 'driving in a street', i. e., passing over a public rood,
Viparidhftnam, 'putting on', i. e., prominently putting on, therefore, it
is only when the nether cloth is put on and there is sipping, aud uot,
however, for putting on an upper cloth. The octnal practise also is such.
10 By the use of the word cha, 'as also', and for the reason that the sipping
once performed is for purification as established by the text of
A pastBmba
'
viz: "But before beginning to eat, one should, though
pure, twice sip water". and other texts, and by the distinction as
'part of a performance', and as 'Special', various texts are collected;
15 their special mention, however, is not made, as. theBe are too well
known. (196).
Yajiiavalkya, Verse 197.
Street and mud waters, touched by lowest class dogs,
20 and cows, by the wind alone, become pure; so also edifices
of burnt bricks. (197).
;.,,-Rathya, street! i.e:, all sorts of ways;
kardama. mud; i.e., swamp; toyam, water.
The mud and waters lyiug on the road, antyaifi, by the
25 lowest class, such as and the rest, as also s'wa bhirwayasais-
cha,by dogs or crows, spnhtani, touched, marutenaiva sudhyanti,
become pure by the wind alane, i.e., reach purity. The plural number
is used for the purpose of including the cow-dung, sugar, &c.,
contained therein.
30 with burnt brieles built, i. e., white
houses and the like if touched by the &c., become pure
by the wind alone. This, moreover, is by way of negativing what
l-l!lllJr;[ifp the first five offering' with the prinoipal food. whioh at
the commence;ent of a meal are offered to the five vital organs parr-a, apalia,
" d" d "
v'!Iana, 'U lilla, an samrma,
Yl1.tilavalkya J
Vafsll 198.
hus already been stated
1
viz. "sprinkling of those built together ".
Of those, however, built of straw, wood, leaves, &c., sprinkling alone.
Here euds the
Chapter on the Purification of Things.
Viramitroilaya.
427
RaU.yfJ. 'road', i. e., all kinds of roads; lying there, the mud; as 5
alBa the waters, and structures bnm with burnt bricks such us a map.a
and the like, if touched by the lowest &c. hecome pure merely by the
wind. 'The lowest' Buch as the Chanijalas &c. By the use of the word
cha, and, are inciuded those stated in the text of Vyasa: " Street
mnds and waters, ferries, roads, and grass, are purified simply by the 10
wind, I1S also the structures built of burnt bricks": Thus aleo "By the
street mud or waters, or even by the spittings, if a man is touched, he
becomes pure by a bathing once," this text of S'amkha, which is found,
is in regard to smell, stain, and impurity. The text of Yama, moreover,
viz: "For having entered during monsoon the border of " village which 15
hae become muddy, for the thighs three times the earth, and for the
feet twice, have been stated" is as laying down a purificatory process in
regard to an impurity is not discussed either in itself or by the
smell. Thus there is no contradiction.
Here ends the commantary on the Chapter on
Purification of things in the Smrti ofyajiiavaikya.
CHAPTER IX.
ON Gifts.
Now wishing to propouud the law of Gifts, aud 8S a part
of it, with a view to explain the (conditions of) fitness for being a 25
subject of it, the Author states in praise of it
Yjiiavalkya, Verse 198.
Having performed austerities, Braj1ma created the
Bra.l:).ma1J,as for the preservation of the Vedas, for the
satisfaction of the Pitrs and the Devas, and for the 30
protection of Dharma. (198).
1. Bee above VerB. 184, p.
428

VersB 109.
in the beginning
of the Kalpa; tapastaptwa, having perfo,.med
Praise of the austerities, performin'g meditation as to 'whom
BrILJ;!maJ;ta. shall I create as the highest', created first the
5 Bra!J.ma:r:tas. With what object? Veda.-
guptaye, for the preservation of the Vedas, i.e., for the protection of
the Vedas; Pitp].am Devatanam cha, of the Pit'rs, and of the
gods also; tuytartham, fm' the salis/action; and through the
means of performance and teaching,
10 cha, for the protection of the Dharma (Law) also. Therefore gifts
made to them secure everlastiug fruit. This is the import.
Yajiiavalkya Verse 199.
Lords of all are the Vipras perpetually absorbed in
the study of the Vedas; than these those, who perform
15 observances are superior; and more than these even, the
Itnowers of philosophy of self, are the best. (199).
:-Sarvasya, of all, i.e., of the Kshatriyas and
the rest, Viprah, BrfiJ;!maIfBs, prabhava!J., aI'e the lords, are
superior both by birth and action. Among the Brll.J;!malfas eVen
20 sruta.dhyayanas'ilina!J., perpetually absorbed in the study of Ihe
Vedas, those who have accomplished the study qf the Vedas, are
superior. Tebhyopi, more thrln these even, Kriyapara., those who
perform observances habitnally, those who perform the (various) pres-
cribed ceremonies. Tebhyopyadhyatmavittama!J., even mQ1'e than
25 these also the knowers of the philosophy oj the self, The context is that
those who following the path to be described hereafter by
the yoga, by the controlling of passions, restraint of senses and the
like, are intent on the acquisition of tbe knowledge of the truth about
the self, are superior, (199).
30
Viramitvodaya.
"A thing is given away to a proper person,-alJ that iB the
causative attribute of Dharma", so has been' stated hefore, Ilnd :
1. Ve"e 6 above, p. 23. 1. 28. See further on verBe 201. p.
viramitrOdayn-OriOi1l oj the ]
JTllrslls IDS-lOO.
" . Sbould be given to a fit pereon" will aleo be stated' hereofter.
Tbus of tbe law as to donatiolls whioh is hereafter to be stated, the
obief' essential for fitness is being a Br&hmal)a, so the Author extols the
Brll.!).mal)'S
Yajiiavalkya, V.rses 198, 199.
tapastaptwli, having performed austerities i. e. accom- 5
plished by the austerities themselves, as the princip",l meaus of help,
in oontinuatioo' of the same, Bra.(!1IIarpj,nasrjat 'oreated the
What fnr 1 Vedasya, 'of the veda' oonBisting of the Jvlantras and
Brd(!mal""S, guptaye for the preservation i. e. by teaohing &c., of the
traditional school. (19S). 10
For the satisfaction, trptga,tnam i. e., for the production of '"
feeling of satisfaction, of the Pitrs at a 8"addila and the like, by
supplyiog fit reoipients &c; of' the Gods, at n sacrifice &c. by
eupplying mcrifioial priests and the like. By the use of the word
cha, 'and', at performances not for tho Gods, nor for the Pitrs, e. g., 15
initiation &c. for supplying the Preceptor &c. Vipra.(!, 'Brnl).maI)RS',
sa"vasya, 'of all' i. c., of' and the liire, 'lords',
rnu.sters, i.8., superiors. Among these also, srutam, 'Vedl.l.1;l' i. e., the
nnderstanding of the meaning of the Vedas through the preoeptor;
adhyayanam, 'study' as leading to the lessons in Veda; absorbed in 20
that, 'best' i.e., foremost; goes with all. 'rhan these, i. e.,
tbl1u tbe merely absorbed in the study of the Vedas, are
superior to Lho,e who regularly observe the ordained duties.
Ann even more than these i,e., those who are ahsorbed in Vedic studies or
observe the ,luties are those who are foremost among the knowers of the 25
philosophy of the self. "Knowledge of tbe trutb, suppression of the mind,
annihilation of desires-by a simultaneous praotice of these three together
the liberation in this life is permanently secured," ., has thuB been
speoially stated by Mann, Usanah &0. and others. (199).
Having thus explained the fituess of the recipient of donations 30
by reason of hirth, learning, practice of ohservances, austerities, of
each accomplishment separately, the Author now shows the thorough
fitness of the donees ou a combination of these
1. Verso 201 p. 431.
2. D. in cOlltinuation of tho very 8B.me llusteritieEl, in the
conrse of Lhe same.
5
[
l'dJnavaikyu.
Vers8200.
Yajnavalkya, Verse 200. ,.
Not merely on account of learning or ellen by auste- , .
rities is fitness. Where conduct as weH as these two exist,
that indeed is declared to be fit as a recipient. (200).
vidyaya, On account oj me1'C
5 learning, i.e., by the complete study of the Vedas, naiva, not
certainly, is complete fitnesR acqnired; napi, nor also, by meretapasa
austeritics, not merely by s' amal,
CharacteristicsoE a dama, &c. By the word api, merely,
us a proper recipient of gift. is indicated tbat merely by religions
10 practice or simply by birth, complete
fitneEs does not arise. How then? Yatra, where, in a mBn, vrttam',
conduct, i.e., practice oE observances, ime chobhe, these two, i ;., learn
ing and austerities exist. By the use of the word cha, 'as also',
Bruhmanical birth, tadeva, thai certainly, prakirtitam, has been
15 declared, by Manu and the rest as an entirely fit recipient, patram.
Hi, because, than this there is none more excellently qualified as a
recipient.
Here among the several factors viz. birth, learning,
observances, and austerity, by reuson of the higher eminence of
20 those that follow over those that precede the discrimination us to the
result must be made. (200).
Viramitrodaya.
Thus baving extolled the Brl1l;1maI)BS, the Author states the
characteristics of a proper recipient, which is the subject under
25 consideration
Yajiiavalkya Verse 200.
Vidyaya 'by learning', i. e., by the accomplishment of the study
of the Vedas; ]{evaZaya 'by itself', i.B. in the absence of austeritie8 and
good conduct.; tapasa o.r 'by austerities' i. B. in the form of sama, dama,
au &c. merely, in the absence of the study of the Vedas and good conduct.
1. 'iT,!! ,TT1'A"j (sr'l"''' III. 2. 3. ) Oontrol of paBsiolls.
1,['1,rr.<i" 1,[1!f;ifr 1,['1: (Do.) roehrainh 01 'eaBes. 1,['1 'i1'!T'i'r"rofir I
2. Don'duct) huhl\viour generally. It lDGtms oue's character us
det'rmined by "onduGt. - ---."'- - --,---
YdjizatJalkya]
V.rBB 201.
----------
431
By the use of the word apl: 'even', hy mere gJod conduct, Dr by being
0. Brl\J;!.mal).' iB not fitness in this world, or in the Ved.s is the capacity
to be regarded as a prop.r recipient. Hi 'since,' yatra 'where' i.e. in that
BrilJ;!.mal).a, vrttam 'good conduct' i. e. strict pursuit of the rules of
conduct, 0.8 al80 these two,-the study of the Veda8 and the o.usterities- ii
tatpatram-'that is a proper receipient'-Bo has been deel.red by
Mann and others. Somew here the reading is
'decl.re'. (200).
Yajfiavalkya, Verse 201.
A cow, land, sesamum, gold, &c., to a fit person, 10
should be give after honoring. Never to an unfit person
should be given anything by one who knows, and who
wishes for his own welfare. (201).
described above, to a fit person a cow and
the like, architam, with honour, 15
To a fit person should the i.e., with the offering of water, &c.,
donations of a cow &c. together with other supplemen tory
be made. ceremonies as ordained by the S'astras,
should be given.
Apatre, to an unfit person, such as the &c" as also 20
to a BrltJ;!.mal).a whD is degraded, by one who lmows, i.e.,
who knows that by giviug gifts to special persous, special results are
produced, s'reya ichchp.ata, who wishes for his own welfare
completely, kinchit, anything, even a little, na datawyam, never
should be given, tD an nnfit. .By the nse of the wDrd "welfare" 25
is indicated that by giving to an unfit person a donation has some
vicious results as says KrBl).a. Dwaip.;,yana:
"That which is given out of place and seaSDn, and to
nnworthy objects, and at the same time, ungra-
.. Page 59. ciDnsly and scornfully is pronDunced to be 30
tamasa ( of inferiDr quality)."
By stating that nD gift should be made to an unfit person, it
follows that iu II C"Se where proper place, seaSDn and thing (to be
given) are available, but the propel' persDn is nDt available, or the
thing is wanting, then aEter making a aonfltiou in his favour or 35
43:;,
of donatiollo.
[
Yajilavalkya
Vers! 201.
by declaring a promise in his favonr, one should abandon'it. It has
been indicated that Due should not give to an unworthy person.
also even if promised if afterwards any association with sin; &c.,
comes to be known it should not be given, vide the prohibitioll
2
viz;
5 ., Even tbough promised, to one tainted with unrighteousness one
should not give." (:Wl).
Viramitrodaya.
On account of the special text, viz "the gift of a damsel to a
also" having .tated the characteristics of a fit recipient,
10 and as if excluding a doul1tiou to au uutit person, the Author etates the
gifG of a dameel, as part of the subject of fituess
Yajiiavalkya Verse 201.
By the use of the term adi, '&c.' is the inclusion of all things fit
to be donated, but not mentioneil, Arcl,itam, 'after honouring', after
15 respectfully doing honour. This, moreover, is adjectival of the object Of
the gift, vide the text: "He, who when after he is honoured, accepts a
gift, and he who after doing honour confers a gift;" or the word architam
'after honouring, may be taken as an adverb, qualifying the process, viz.,
iu such a manner that fitness may be attained by the processes laid
20 down in the Sastrs. Thus the rule as to fituess is in regard to
acceptance only, aud therefore in a gift like this, there would be no '
transmission of sin to the douor on accouut of a fault iu the recipient.
So, moreover, Yama: "At par is the fruit of a donatiou to a non-
; double, to One professing to be 11 BrahmaJ.la; to one who is
25 accomplished in lea.rning, a hundred-thousand-fold; aud to one who has
completely studied the Vedas, without limit. In the case of a Sudra,
the fruit of a donatiou is a.t par; for a Vaisya it is said to be two-fold;
for a it has been declared to be sixfold; and for a BraJ;tmaJ.la
it has been declared to the ten-fold. For food, the proper recipient
30 'is one who is hungry--&c." This is indicative that, wheu possible, to
one who is hungry and begs, even though he bs not 11 BraJ;tmaJ.la, some
quantity of food should necessarily be given. Therefore it is that in the
following vsrse the Author says acceptance &c.
1. i. o. declare a donation of it; actual delivery may afterw&rds be
made 'to the proper person when he tnrns u:p,
2, See (:Iantam. V. 21.
Ydjitavalicya J
v Br8e 202.
Mitnkshnd-Acccpia"ce by the ""fit.
In the absence of a proper recipient as prescribed in fulness, to
one who is free from the fault of unfitness, although other (than a
proper reCipient), a donation should be made; intending this, the
Author states negatively-napatreti, 'not to an nnfit person &c.'
'by one who knowe' i. e. one PosSBs"ing knowledge; 5
'welfare', Bnch as Heaven. (201).
Having stated a prohibition Eor the in regard to an
uufit person, the author states with regard to the donee
YajIiavalkya, Verse 202.
By one who is destitute of learning and austerities 10
must never be accepted a donation. By accepting he
leadS the donor down, as well as himself. (202).
hinena, by one who is
destitute of learning and austerities, pratigrahap.,
Prohibition of a donation, such as a gift, &c., na grahyap.. 15
acceptance. must never be accepted. Since one destitute oE
learning, &c., pratigrhl).an, by accepting, a gift,
dataramatmanam chadho narakam nayati, the donor as well
as himself, he leads down, i. e., reaches hell. (202).
Vir!Lmitrodaya. to
By an acceptance by an improper recipient not only that no
frnit is produced but even more, for the donor the hell even (is the
fruit); intending to poinl this ont, the author states a fault for an
acceptor of that kind
Yajnava1kya, VersB 2Q2.
Vidyatapobilyam, 'by learoing and austerities' is indicative by
extension of character and conduct also. By the word tu, ' however,'
has been separated the acceptallce ot' anything iu ":<cess of tb.e subject
25
of acceptance. Pratigrahait,' accept.nce " i e., the thing which is
being accepted a3 donation, the reference being to the object. Here the 30
author mentions the reasonS. Gr"'(ta,n,' accepting " i.e., one accepting
a donation, pradataram 'one giving away the donation', i.e., giving
with emphasis, in short one making another accept; aclho nayati,
'leads down', i.e., reaches him to the hell. The word eva, ' Burely " is
here attached to and after 'down'. By that the fruit 35
intended is discriminated. The word e'ta, 'also,' is used to indio ate
-pur-pose. (202).
434
Mitl.kshnrll-Valunta.rJI donatiQns.
[
Ydjnavalkya
VerBS :203,
It has heen stated that !1 cow &c. should he given to !1 fit
person; in regard to that, the Author now lays down a special rnle.
YEi,jiiavalkya, Verse 203.
Should be given every day to a fit person on a
5 special occasion particularly. Even by a person begged
of should be given consecrated with faith and according
to means. 203.
Every day in accordance with one's means
and according to the rules as ordained, pa.tre, to a fit person, cows &c.
10 which is his own dlLtavyam, should be given, without detrimeut to
the familyl.
on sp.ecial occasions, (such as) the eclipse of
A special rnle
15 of gift.
the Moon &c; particularly, should he
given, .Yachitea pi, even by a person begged
of, more i.e. with effort sradha.putam,
20
consecrated by faith i. e. sanctified by the absence of
malice, according to means should be given, datavyam. By llaying
that' even though begged, should be given,' is meant the donation to
a fit person as described above, going oneself or by having called, that
is prodnctive of great result. So also is a Smrti:
" By going, a gift which is made is said to confer eternal
reward a thousand-fold by inviting merit; on being begged, however, .
half of that. "
Viramitrodaya.
20 The A.uthor mentions the time for a donation.
Yajilavalkya, Verse 21il3 (1).
PratY(1Jw;7fi, 'every day' i.e., day .by day, according to capacity,
d(),tavyam. ' must be given'; 'on special occaeione ',such as
the eolstice and the like, 'particularly', i.e., with great
30 effort and also with respect.,
In a donation, the A.uthor means faith as the principal part.
Yajiiavalkya, Verse 203 (2).
'By faith', i.e., in the form of a determination that. the resnlt muet
nocessarily follow technically ch'l'I1cterisad by Devala: "Honouring
35 with respect without. malice always pl'Onounced a. faith ", hallowed
l. the rnle in Yajn. 115,
Y djuulJa lkya ]
Vers6 204
, .
43b
by an absence of malice, faultless, in short, virtuons. Thus shonld be
given as will be in this manner. according to capaoity " i.e.,
in accordance with the meaos ; yrtehitena, begged', i.e., edged On for
giving a donation; the word api, 'even " suggests a lower degree than
a donation without being begged for. So also S'atatapa: "By going' 5
oneself, however, what is donated, and also the donation which is made
noasked, there may remain no difference between theee and the depth of
the ocean." Moreover" By giving, a gift which is made is Baid to
confer eternal reward; a thonsandfold merit by insisting; on being begged,
however, half of that." By the word tu, 'however,' the Author 10
discriminates donations with faith from those desirons of the entire fruit
of the donation. (203).
It has been stated: tbat cows etc., should be given; there the
anthor mentions a special feature of the gift of a cow
Yajiiavalkya Verse 204. 15
With golden-horns, silvered hoofs, well-behaved,
covered with cloth, and with a vessel of Kdnsya, should be
given a milch cow together with 204.
:-Whose horns are covered with gold is one
with golden horns, hemasrngi; s'afai raupyaip., silvered hoofs, with 20
hoofs covered with silver. Uovered also with cloth, and together
with a vessel of Kansya, yielding large quantities of milk, a cow
should be given together with a present of money according to
one's means. (204).
The Anthor mentions the process of the donation of a cow by 25
means of five verses
Yajliavalkya, Verse 204.
One whose horos are covered with gold is one with golden
horns; characterised by silver hoofs, i.e. coveredwith silv,er; sus'ita,
behaved', i.e., disinclined to attack, etc., vast",,,samawBt<l, 'together with 30
a cloth', i.e., covered with a cloth; sakrtnsyap<ltrd, 'togethe'r with II
krtns!J" vessel, i. 6., ,dong with It milking pot, made of the KanBY ..
ruetal, gaurdrtlavyu, 'a cow should be given'. (204).
1. going to the dOllee.
5
yajiiava.lkya, Verse 205.
The giver of her attains heaven for years measured
by the hairs on her body; if the cow be a Ka pil{J} she saves
also his family in addition, up to the seventh degl'ee, 205.
:-Asya, of he1', gOfl, of the cow, romasam-
The fruit
cow-gift.
mitan, measured by the hairs, i,e. of the number
of oE hairs as u,e on her body, vatsaran
swargamapnoti data., yem's resides in heaven
the giver. 1 it be a KapiUi then nOt only the giver
10 she saves, tarayati, but also hisjamily even, Kulamapi, asapta-
mam, up to the seventh degree, i. e. extending OVer to the seventh
i.e. the father &c. six, and himself the seventh. The word bhiiyafl,
again, is used in the sense of api' even '. (205).
Viramitrodaya.
t5 The Autbor mentions the donation of" brown cow to!letber with
the result
Verse 2@5.
With the qnalifiaations etated if eo distinguished, such a one, if it
be a ka,pila, then, as far as th.e seventh generation of the donor's family she
20 saves. The word 'again' is used in the sense of api, 'even',
thus this is in addition to the fruit mentioned before. The word cha,
'also " is indicative of the above-mentioned -qualifications existing in
the kapil&'. (205).
Ya,jna.valkya Verse 20B.
25 Equal to the number of hairs on her and on the calf,
for such Yugas
2
the donor of a two-faced cow attains
heaven, by giving in the manner as stated above. (20B).
1. A brown cow.
2. age in the revolutions of world. The are font in
fiumber viz.
(1) 'Ff Krta or <f<'lI :;atya with a duration of 1,728,000 mortal yen" j
(2) 1\01, T"Dt' 1,296,000 " "
(3) ,,1'1< Dwcpa1'a 864,000 " "
... (4) .. 1% Kali 432,000 " "
Tile four Logether making up the iotal of 4,320,000 yes,..
eqttal to the number
of hairs on her and on the calf. One who is
* Page 60. along with " calf is savats<2, one with a calE;
of that, equal to the number of hairs. As many
hairs as afe on the body of the calf as also oE the cow, so many 5
number of yugas i. e. the Satya, Tretll &c., ubhayatomukhim
dadat swargamapnoti pfirvel].a vidhina. chet, one giving II
twofaced cow attains to heaven provided: it be according to the
procedllre aforementioned.(206).
What moreover is " twofaced cow, and why is the donation of 10
such a one oE such a high pIerit? So the Author says
Yajiiavalkya verse 207.
As long as the two legs and the face of the ca.lf can
be seen from within the womb, so long a cow is to be
considered as the Earth. 207. 15
:-Of thecalJ, vatsasya,coming out of the
womb, dwau padau mukhamcha, the two legs andalso the jace,
ya-vat yortyam drs'yate, as long as they appear from within tke.
womb, a face on both sides; one who has such, is called two1aced;.
yavat, as long as, garbham, the jcEtus, nil, muiichati, ske does not 20
deliller Ollt, ta. va t sa. goU\! prthwisama. jiieya., so long that cow
is to be considered to be Me the earth. Therefore such a high reward
is proper (207).
ViramitJodaya.
The Auchor states about the donation of a two-faced dOl'/" . 25 ..
yajiiavalkya Verses21il6, ZIil'i.
Ubhayatom!tkhim, " a twofaced " as Defoje', i.a.;. IlS
aforementioned, that is the entirety, excepting that specially mentlonild
for a Kapila, such a particular' cow 'rqrJ.m,whether '" Kapaa, or not 11
Kapild., vidfzina, 'according to the procMs under the procednre 30
laid down in the S'{}'8tra,s, dadat; 'the. giver of .BIlCh a
coW', a8y&' qo"' data, eql11l1 to the number of t,he .cQiI\lmig. wit)!,
the calf, for Buch anuniber heaven. 'fhe"twQ,facedneaS
6
438
[
Yd/navalkya
Pers8 208.
, '
may be a common attribute for the she-buif.lo, there fore witli a view to
exclude her, it has been said, ' the giver of a such a one' etc.
While deB'cribing the characteristios of a two-faced cow, the Author
extols the cow to be mentioued as posssssing the special qualities: As
5 long as ths two fest of the calf as well as the mouth can be seen from
within the womb of the cow, i.e., can be clearly observed, eo long that
cow should be considered as equal to Earth. By this, it has been
suggested that merit equal to that of making II donation of the earth
is secured by the donation: "As long as the calf is in the womb, as
10 long as she does not discharge the calf, so long the cow is to be regarded
a8 the Earth together with moutains, woods, and forests, with its four
boundaries; snch Earth will be considered to have been given; there
is no doubt about it ", BO from the Matsya-Pura\1a. Having regard to
the speoial condition as to the discharged calf from the embryo even
15 the eight of the mouth and two feet would not mab for two-facedneBB,
so the Author says, ,. As long as she does not deliver out the frotus."
Therefore it comes to this: that a cow is called two-faced when its oalf is
within the wOlIlb with its two feet, and the face is visible from within
the womb. (206-207).
20 Yajiia valkya Verse 20B.
By somehow making a donation of a cow whether she be a
n;rllch-cow. or one not yielding milk, but not diseased and
not emaciated, the giver becomes exalted in heaven, (20B.)
somehow, even in the
25 absence of gold-horned cows according to possibility
The fruit of an and in the manner described above, dhenum, a
ordinary cow-gift a milch-cow, i.e., a cow yielding milk; adhenum
or not yielding milk, but not barren; arogam
undissased, i.e., without disease, not emaciated,
30 i. e., not exces,Bively enfeebled. By giving (such a) cow,
data sWl!orge mahiyate, the giver becomes in heave,n, i. e. is
honoured. (208) . ,,' ,
V'iraniitrodaya.
The Author describes the donation of a oow the
35 'l,uailfioationsof golden-horns, &0., together with the resnlt.
----- - -_. ---
Ydj;Hivall,ya ]
VeT...
Yajnavalkya Verse 208.
Yalhahalhailahit, 'somehow', even without satisfying the
qnalifications aforestated, dhanum', cow', a milch or non milch one.
The word eva, 'even' is used to mark off a harren one; arog(J,m,
undiseased " i. e., free from ravau"aha' and like diseases.
'not emaciated', not very much weakened. Gam 5
d,i/fDa dala swarge mak!yale, 'by having donated a cow the giver in
heaven becomes exalted', i.e., is honoured. In this result whicb is
common for a milch and nonmiloh cow, the abnndanoe of the fmit of
a cow's gift shonld be nnderstood asa logical result. With a view to
answer the inquiry as to the actor, the word donor has been stated. (208). 10
'fhe Anthor mentions the equivalents of cow's gift
Yajiiavalkya, Verse 209.
Affording relief to the fatigued, nursing the sick,
worshipping the gods, washing the feet, sweeping the
remnants after meals of the twice-born, are like the 15
giving of a cow. 209.
:-0 a fatigued person, by giving him II seat,'
bed, &c. and removing the weariness is s'rantasaJ!lvahanam; afford-
ing relief to the fatigued, rogiJ,1am, of the side, paricharya, nursing,'
such as, according to one's means giving medicine; surarchanam, 20
worshipping the gods, viz. propitiating Hari, Hara, HiraJtYllgarbha,
&c., by (the offering of) sandal paste, flowers, &c., padasaucham,
washing the feet, i. e., of the twice-born; of the equals as well as
of superiors, &c.; and of tbese also sweeping the remnants after
meals, sam marjanam. TheBe (acts) are equal 25
(in efficacy) to the gift of a cow as stated above. (209).
Viramitrodaya.
The Author extends the fruit of a cow's gift to others also
Yajiiavalkya Verse 209.
s'ranla8ya, 'of one fatigned', i.e, extremely wearied, 30
samvCthanam, 'offering relief', such as by giving a seat, a bed, &c.,
1. milch.oow, and one not yielding milk,
I '0 in tile
4liO.
9if18.
[
Yd}il.avoZkya
21.0.-
removing the fatigue; rogi'l!(J,n, 'of one diseased ',paricharya; 'nursing'
by medicine, &c., ' of Gods', such as, Had, Hara, Durgil. and
the a'l'ahanain, 'worshipping', i.e., honoring; pctdas'aucham,
'washing the feet', i.e., cleansing the feet of the twice-born; in short all
5 the tlVice-born, 'of the leavings at meals of a twice-
born '; md.rjanam, 'sweeping', i.e., removing; ellch one is gopradanavat,
'equal to a cow's-gift', the meauing is it is as to the fruit ,
resulting from a cow's gift. (209).
Yajfiavalkya, Verse 210.
10 Land, lights, food, clothes, water, sesamum, clarified-
butter, asylum, household accessory, gold, and bull, having
given, one is glorified in heaven. 210.
land, yielding' fruit; dipa.il, lights,
in the temples of gods, .&c; pratis'rayail, asylum, refuge to the
15 traveller; nivess'anartham, for the household, i.e. for a householder's
what is given,such as a maiden hride &c. is naives'ika,
household accessory; svarJ;lam, gold, i.e. bright coloured; dhuryo, bull
capable of bearing load, a strong bull. The rest. are well-known.
These, land, lamps &6 datva, by giviny, iu heavenly regious
ZO maffiyate, one is glorijied, is honoured. The heavAuly reward, more-
over, by giving lands, &c., does not exclude other
2
rewards. For
such as: "Whatever sin one commits either knowingly or unkuowingly, .
by giving land to the extent of a bull's hide one is purified". So also
"A giver of water obtains the satisfaction, a giver of rood, imparish-
25 ablehappiness,a giver of sesamum, desirable offspring; II giver of II
lamp, a most excellent eyesight. A giver of II garment, a place in the
world of the moon, a giver of II horse, a place in the world of As' vins
3
,
II giver of a dranght, great good fortnue; a giver of a cow, the region
of the Sun." these and like other fruits having been declared
4

1. i. e. cnltiv.ble or agricultural land cap.ble of yielding fruits
Or crops.
2. As the result of the don.tion. Heavenly exnltntion is only one of
the mony frnit, attending the gifts.
S:' P.ge 60 line 29, ,ome copies continue the "not.tlon 81'1$[: I"M
..
4. 04. IV. 229,23l,
MiMksbnrD.-HappineBIl-y3lJldi1/g giflil.
441
# PAGE 61.
The definition of a bnll's hide has been declared
by Brhaspati;! "With a rod seven hands long,.
three hnndred rods is a nivartana; ten these again make np a
bull's hide; by giving it, one is exalted in heaven ". (210).
Viramitrodaya.
The Anthor mentions other gifts together with their fruits, in
three (verses)
Yajfiava1kya Verse 21@.
5
The eight, such BS, Jand and the rest are well known; pras'rayo,
'asylum', a residential house; naives'ikam', 'hollse'hold accessory'; 10
money for the marriage of another; 8war'!am, 'gold " i.8., of bright
colour; d!mrya(., 'a bull', capable of beating load, a strong bull. (210).
Yajiiavalkya, Verse 211.
A house, corn, security from harm, shoes, an umbrella,
a garland, a,n ointment, a conveyance, a tree, a, desired 15
thing, or a bed; by giving these, one shall become ..
extremely ha,ppy. 211.
:-Grham, hou8e, is well-known; dhanyani,
corn, such as barley, wheat, Bnd the like; a bhaya,m, security from fear,
i.e., protection to the upanaham, shoe, and chpatram, 20
an umbrella; malya,m, garland, such as of malliklt flowers, &c.,
anulepanam, an ointment, such as saffron, sandal, &c.; yanam,
conveyance, e. g., chariots, &0.; a tj'ee, which affords B
livelihood, such BS the mango and the like; priyam, desired thing, that
which is pleasant to one, such as reqnirement, &c; s'ayyam cha, and 25
bed also,. datwa,ttyatam, by giving, e.vtremely, i.e., excessively, sukhi,
happy, one becomes.
1. Verse S.
2. is entering; a houso; and menns any thing which
is useful as 0. necBs:!Ilry accessory for tho householder. The ll'litakljhara interpret.s
it as a maiden, bride i to nn intending householder REfg<:fi'f11: (Bee
Pnra9a, the episode of Saubhari). The Vi,'u1llitl'odaya interpret' it fL, any arliel.
of nae for n. man's
442
of Religioufl men",
[
Y dji1auaikya
Ver8eu 2J1-21R.
It is not that like gold, &c.. religious, i,e. a religious merit
cannot be delivered into the bands, and tbat therefore a cbaritable
donation of it iH impossible. It is even like the gift of land, &c, And
in other also the gift of religious' merit has been declared:
5 "To gods, to gurus, to father, and mother, religious merit
should be given by all efforts; non"merit has not been mentioned
anywhere,"
In the case of a gift of non-merit, tbat itself increases as well
of the donee also Who is induced through avarice, &c" vide the
10 following Smrti:-
"That evil-minded person, who, considering sin to be powerless,
accepts it as a gift, on account'of this despicable conduct of his, that
sin attaches to him equal in intensity, or two-thousaud fold, or in
infinite-fold; and also to the donor."
15 Here, as well as everywhere, by regard to the particular
conditions of place, time, the recipient, and the peculiarities of the
object' given and to the difference in the donor "the fruit for a
donation has been mentioned by me, is the same also in cases of
and to particular conditions of the donee also the difference in
20 the rewards of the donor and the donee should be observed, (211).
The fruit from donations has been declared; now the Author
mentions a' case where even without an actual gift the frnit of II
gift is obtained
Yajiiavalkya, Verse 212.
Brapma contains all Dharmas since it is greater
25 than Bill other gifts; one giving it fully attains undisturb-
edly the region of Brapma. (212).
:-Since sarva-dharmamayam Brapma,
contains all Dharmas, by reason of its capacity for
knowledge, therefore its donation sarvada.ne bhyopyadhika'm, is
30 greater than even aU (other) gifts. Therefore taddadat, one giving it,
1. is religions merit, or virtue. o. g. "Whatever
religious merit I may have acquired by reason of my religious Qht\orities or
yirtqe, I horobndonato /ii;c." 'rho all'! of tho '
Y d.inavalkya ]
foraDs 212-213.
of
through the medium of instruction, &c., Bra.jJ.malokamavapnoti,
attains the region of Brai}ma, avichyutam, undisturbedly, i.e. where
there is no distnrbance. The sense is that he resides in the sphere
of Bral;!ma till the dissolution of the elements. Here, moreover, in
the gift of the Bl'al;!ma is a gift which' merely brings about the 5
proprietary interest of another, since the divesting of one's own
proprietary interest is impossible. (212).
Viramitrodaya.
Abhaya8ya dar,am, 'assurance of security from fear', securing
of another from any occurrence of harm is what is intended; 10
tree', i.e., one which can be of use; what is liked by the acceptor;
atyanta1J' suMI, extremely bappy " i.e., enjoying heaven. (211).
The words dana and p"adana, are indicative of the genesis of the
IIct. sarvado,namayam,' since it embodies nil dana8', i.e., is
causative of the fruits which induce donations of all things; therefore, 15
i.e., Veda, is snperior to all donable things taken eaoh;
taddadat, by imparting it, ' i. e. by teaching, &0., transferring to another,
aviahyutam, undisturbed', i.e., lasting for a Kalpa',: as long as that,
he attains the region of Bral;tma. (212).
Yajiiavalkya Verse 213.
Although competent to accept a gift, one who does 20
not take over a gift, those regions which are for persons
given to liberality, he attains these in entirety, (213)
1. ",'1''fR1!Rn;;QQ\l'lF'fllff'f!'l-Alienations whioh are oomplete, generaUy
bring about. two results, the abnegation of the rights of the alienor
and the establishment of the rights of ownership of the other
an ordinary donation or gift brings about thl. double reBult
aB to oroBS ownershipe. But in the oaBe of tbe gift of Bralfm. tit Knowledge
of BraJ;lma, while the donee gets it, the donor dOBS not lOBe it, but according to
the well known Wlli'im, thiB is the only where the ,ubjeot matter of the '!R
ie not only not lost but is doubled in the donor, while if not given it perishes.
R<il'r 'l9 '1IWf I II
I "
2. The Viramihodaya reads $lW.
3. of Brahms is !equal to 1000 yugae i. o. B period of
ya.,., and ma.suring the duretlon of th. world. The present
""'" is aolled th.
444
[
. t-Jjiiavalkya
Ver8ds ,213-214.
5
:-Ya!l, one who, although a proper recipient,
does not accept a gift such as goH &c., which
has come to him as a gift for acceptance, i. e.
does not accept it, such a one does not take
over whatever has come to him, for all that,
whichever rewards are for those given to
Without a donution,
the attainment of
the fruit of donation.
liberality, all these in entirety he attains. (213).
Viramitrodaya.
In the course of a discourse on da,na, the Author mentions the
10 duty of aLstaining from acceptance of a gift together with the fruit
YiLji'iavalkya Verse 213.
By reason of his learning, condnct, and austerities, although com-
petent for (accepting) a donation, parigrahB 8ama,'thopi, i.e., although
he is entitled-by this the Author excludes ont the non-acceptance of
15 a gift due to incompetence; pratigral,am, 'acceptanoe', has a reference,
to the act of acceptance; na,datte, does not accept " i.e., when being
given, One does not acce pt, whichever regions are for the donors of
particular things, one abstaining from tbe acceptance of thoss things,
attains all those regions in entirety. (213).
20 Now in the course of the enumeration. of from
acceptances the Author mentions an exception
Yajiiava1kya, Verse 214.
The kus/agrass, vegetables, milk, fish, perfumes,
flower, sour milk, land, meat, couch, seat, ba.rley,should
25 not be refused, nor water also. (214).
Mit.kshar. :-Dhana!l, barley, i. e. fried paddy;
land, i. e. earth.
The rest are well-known. These, kus/a &c., when offered'
voluntarily should notb. refnsed. The word cha, also, in the text
30 includes houses &c .
.. ,,, A couch, houses, kus' a grass, perfumes, water, flowers, jewels,
sour milk, fish, barley, milk, and vegetables, one
" Page 62 should not reject"; also," Fuel, water, roots, fruit,
. food, and that which haa come withont asking,
35 one sbould always accept; as also a promise of. immunity from harm."
as observed by Manu'.
1 .. ,Ef'/t-i. D. by the donor himself without being ked ..
2. Manu Ch. IV. 250 3. Oh. IV. 247--;.' . ,.-.
Y4'-nafHilk
1I
a]-
Ver8D 215.
offers should be acceptfJd.
Why should not be reEused? so the Author explaius
yajiia.va.lkya., Verse 215.
445
Without soliciting, wha,t bs been brought should be
accepted even when offered by an evil-doer, except from
an unchaste woman, eunuch, an outcast, a.s also from an 5
enemy. (215).
:-If then the acceptance of these, kus' a &c.,
is to be made when offered without being solicited, even in
regard to evil-doers, what then oE those who act according to the
dictates (of the S' ustras)? Therefore, these should not be rejected, 10
Bxcept in the case oj an
unchaste woman, a eunuch, an outcast, and an enemy also. She who
wanders from one kula to another kula is a kulata., an unchaste
woman; slia.l).q.hap., a Bunuch) the third sex. (215):
The author mentions another exception to the rule as to 15
abstinence from an acceptance of a gift
yajiia.valkya., Verse 216.
For the sake of honoring the gods and guests j and
for the sake of one's Gurus and dependents, gifts tram any-
body, one may accept, as also for hIS own maintenance. 216. 20
honoring of gods being a necessity, and
that being not for a personal want, excepting the out-casts and the
abominable persons, he may accept gifts from all.
Guravap., the Gurus, i. e. mother, father, &c.; bhrttyap.,
dependents, tbose whom one is bound to maintain, such BS the 25
wife, son, &c. (:::16).
Here ends the Chapter on Gifts.
Viramitrodaya..
" One .hould not wish to get wealth obstruotive of the study of the
Vedas, nor from here and there:" by this text' an acceptance of a 30
gift has been prohibited for one who is under an accusation, and the
like. There, the Author mentione .. counter-exception
Yajilavalkya Verses 214, 215, 216.
The thirteen species of things such as the lms'as and the rest
even in regard to the perpetrator of the moet evil deede when nnaBked is 35
brought in,. n" p"aty,Uhy,y">n, ',hould not be refuBed', i.e., should not be
rejecte<\.. By way of stating the manner of non-refusal itBelf, the
Author says, gro'hyam, 'should be accepted'. Payo,' milk '; .'landMlJ,
1. See above verBe 129 p. 329.
7
446
V
i
ramltrodoya-Thi1lgs whioh may be UOo6ptBd.
(

Versos 214-21(J.
'perfumes', Buoh as sandal, &0.; kBMtih, 'ea.rth', i.e., land; dhilntlh,
'barley', i.e., fried barley. The res't well-known. Bythe use
the word aha, 'also', are iuoluded, " Bed, house, kus'a grass, perfumes,
water, flower, jewels, ourds, fish, barley, milk, meat, vegetablef, one
5 should not rejeot. Fuel, w.ter, roots, fruit, food, such as has been
offered, oue should accept from all, and honey, seoluity from harm, and
tbe as stated by lVlanu.' . (214).
Kulatll, 'an unohaste womau', ;.0;, a swair'!';;'
'eunuch', hermaphrodite; patita, 'degraded " such as a BraJ:1micide;
10 dwi!, 'enemy' ; by the use of the WOld tathil, 'also " are included the
cha!.ij,lllas, and the rest. From these, excepting elsewhere, from those even
the kus'as, &c., should not even be aocepted. This is the meaning. (215).
Deuatlt, 'gods, &c.', for the god, or for a guest, for honouring;
'seniors', i.e., the mother, father, &c.; 'dependents "
15 such as the wife and the rest; for these also; IttmanD, 'of himself "
'subsistence', i.e., means of living Buch as, meals, raiment, &c.;
for that alBo, from all, even from the perpetrator of evil deeds, one may
acoept. This is the sense.
From the first aha, 'and', necessary duties such as for paymsnt of
20 debts, &c., from the second aha, 'and', for the warding off of disease in
oneself, &c., are thus added together. The first eva, 'sure', is for excluding
aoceptance from all excepting where specially enjoined, while the Becond
ie linked with the expression here 'one should accept'; thus on these
occaBions, in the a.bsence of any other sin) even from the perpretator of an
25 evil act, , acceptance of a gift' is necessary; this is what is intended to be
brought out. Here, kulata, &c., follow in this alBa. So) Bays
"One desirous of offering to the seniorB, and the depend.nts, or for
honouring the gods and the guestB, may acoept a gift from all; one
must not satisfy his own needs from that. Even for theBe purpoBeB, one
30 competent to accept that, must not take from an unohaste woman,
a eunuch, and the degraded, aB also from an en,emy."
Here, moreover, other donations, as also the general rules,
regarding gifts, viz. the prooedure, fitness, the qualifioations, and disqualifi-
cations, which have not been detailed here through fear of prolixity,
35 will be stated hereafter. (214-216).
Thus ends tbe Chapter on Gifts
of the Commentary on yajiiavalkya.
1. Oh. IV. 250, 247.
2. haB be"n de1i.nedbyNarada as, <r[ rrf1U[19[ "'1[n, <1'19'ff"l{n, ..
3. all. LVII. 13.
]
Vor" 216.
MIUksbora.-S'rdddha .
CHAPTER X.
On the S'raddhas.
Now the Chapter on 8'rilddha is being commenced.
By 8
'
rilddha
1
is meant' an offering witb Eaithin regard to
1.. r:.:rr:a- VynanesulGra in his introductory remarks .to this chapter gives
a de!lcriptive definition of the word 8l'addha, and the several divisions and
Bubdivisiona of the term. The word Hterally mea.ns !Omething which is
offered throngh f,ith, "",,'II <ii'll"'. "'liir'li'IN 'if "I .. ;;pn iilNo!I"I 'flll
'l"f "lr;alfflt>'IIl," It ie a tribute of reepect to the memory of
the dead. This ritual is common practically among a.ll nations and has prevailed
at all times, having n. very powerful in:fluenoe npon the minds of the people.
Rites whioh are performed in this connection are clsssified into three
group!!, viz. purvaly., or those following immediately after d'eath" lle:lfllr:
lIfadhyami2lj" during the next or intermedia.te period, and ::r=tf{l: UltMU,f)" the fimd.
The,e are detailed in the Vi!hlln Pnralla by Paras'ara (III. XIII. 34-37)
Thu,:- .
'!9T' r?;;1f1 <flir I f'iIf'li'f!.1: (;j;1fT mmnrtrr ii II
'1r: I'if;<ri: I'll: Blre- 1\
'ltil I (;j;'!.i'r'!I: (;j;'ll: fiRI: 111 II
The persons- competent to oner-,these rites are generally mentioned thus:
tl'T1'Itr1"mo'll I 'Iffl'fIFTi<!,*'l! tl;rr 91 'f'l[rt\arr II
<;;ii: (;j;l[r'll !!'Ilil!1r9 I ",iii,! II
and more pa.rticula.rly and in order of priority, the olaima.nts for these
rites are thus enumerated at III. XII. 3033 of the Bame work viz. :-
91 iIg1[T I m1l5<f'1ll'i'r<!rsl'if (;j;'!Ti,! G!T'fct 1\
'irrrq'liii tyiiqr I fcli$r ;;i9;'1I'it :;;'iR 91 II
'lri1'l'ir >i[(i'f: 'li'rii: f?n<rr WI I .
tI*-'''11IRf.ffl1fIsr'ii 'li'r<!r 'it i'i>'!1 I II
The of and particularly the light to perform it
assumes great maguitude in regard to the right of inheritence from the rule
"He, who takes the assets, offers the pinq,a"
Besidss the general olassifioa.tion given above, S'raddha8 have otherwise
been severally cl.BSified, as will appear from the text and from the following
table.
I, I
4.47
J L 1'-. - .. -=--'-J =.I .. 1.,1 I
Ai'! ,11l1_ ",., "'"' irR<"lr,;: trfiiaitq;(oi
2. The definition of 8r9aJi.. given here by Vijiianes'vara, as elsewhere
by other writers hoo to be par'iculorly noted, For although by it, etymological
Mttaksbnra.-Divi8ions oj S'rada,ltct.
one departed
1
, of eatables
2
or any other thing as its substitute.
That again is of two kinds, parvar}a
3
and Ekoddihta'. There,
that which is performed as intended for three persons (in ascent) is
parvar)a, that which is performed as intended for one is Ekoddih!a:.
5 Moreover again, it is of three Barts, viz., Nitya 'ordinary,'
Naimittika "occasional', and Kamya, 'for a special object.' Here
Nityfl is that which is ordained to be performed on the happening of
(a fixed and) a certain event, such as every day, on Amavasya day,
or on the days, and the like etc; Naimittika is that which is
10 ordained to be performed on the happening of an uncertain event,
such as on the birth of a sou, and the like; Kdmya is that whiah
is prescribed in order to accomplish a certain desired object, such as
with the desire ofattaining heaven, on the occasion (When the Moon
is) in the Kr:ttika Bsterisll, &0.
meaning viz. 'whatever is offered with fa.ith is S'raddha', that word has B
limited significance, in that it is confined only to an offering for a pllrson.
Further, not any offering, but the offering of an 8ntable article, or some-
thing which i, edible: 'll;j: ;;II! 91 i(am-
1'l1'1:. Nilakantha in the 'ltr,aq[1il .lso define. it a, I'IQ,'l'l'filU-
Woi'l I Thus he also limit. it to an offering intended for ODe
deceased, and he also puts in the limitation of a Vipra as the reoipient
and enlarges it to auy artiole, not necessarily an e[].tnble.
1. See Note 2 above. Nilaka\1tha add, '9 .fj<IJlir.1
I ( P. 2 II. ] _2_Gharpure" Edition).
2. Se. note 2 above Nilaklltha 'lT1ll: '9
I (p. 2. II. 17-18 ).
3. 'l9Il;. The word is indicative of the number of t_llr_ee.
11 'Rfl:a lfi'foi gffi q;U'T:. The word q;f olso indicates 'pecial days such
as the &c. But here it means an offering intended for three.
4. If'9>:l'r. ,",,'T:. This kind of Srrddh. is
only possible upto the performance of the Sapi'[f,iJi, as thereafter the is
joined into a group of three. See mTJIl<\ cited !l'o:
fci1i: I ;;"f'1refur<i1W'!111l1""'11'l1it<IJ 1l" See V efBe 104 abovel.'age 298 1.12,
I
J
YajiiatJatkya' ]
Ver8es 217-218.
S'reldaha,.
449
And again, of five kinds :-(1) Daily, aharaha S'rl1ddha,
(2) Pftrva'l}a S'..tlddha (3) S'rdddha, (4) S'raddha,
and (5) S'rftddha.
AS.to the daily Sraddha, that has heen already ordained by
the text
1
"Food to the manes, and men &c., "; moreover also 5
Manu
2
:-" One should offer every day the S'raddha by means of
food and the like, or with water, or even with milk, roots, and
fruits, (and thus give) inexhaustible satisfaction to the manes, "
. Now while describing the Aharaha and the Vrddhi S'raddhas
the Author mentions the timee for these. 10
Yajilavalkya, Verses 217-18.
The Amavasya, the A?h!ald!, the Vrddhi, the dark
fortnight, the two solstices, materials, wealth of the
ma1,1as, the equinoxes, and the 'Passage of the Sun. (217).
The Vyatipi'Ua, the Gajacheh(raya, the ecli'Pses of the Sun 15
and the Moon, and whenever a desire for
" Page 63. a S'raddha is felt, these also are declared
to be the times for (the 'Performance
of) a' S'raddha (218).
:-The day (or period) duriug which the moon 5::0
is not visible is the AmavilBya
3
II). these if it extends over two
days, then that which covers the latter portion of the day i. e,
aparan(ra should be taken, vide the Text:-
1. Verse, 104 p. 298 above.
2. Oh. III. 82,
3, ohherwise c.lIea 3TQr'fl,;n (Bee Amarako.'a 1. IV 8,',
The day during which the Sun and the Moon a.re in the sl1me plane i. e. are in
conjunohion. 31'l'!f "if I ii!:lfr"t",,'l,ill\: t['{: "f I
ifrf".,:, H is the 15th or the lash day of the dark h.lf of month,
immedi.tely .fter which begins the bright half; beace it is c.llea the new
mOo!! <\ay, .
450
a S'rdddha.
[
Yajizavalkya
Verses 217-18.
"The for the manes ", the moreover,
when it is divided into five parts, the fourth part, and occupying
three m!!hurtds.'
are four in nnmber, desmibed by As'waHiyana,'
5 thus: "on the eighth days of the four latter fortnights. of the
Hema1lta' and the S'is'ira,' are the A/?htalcas celebrated."
Vrddhi\l,' such as the birth of a son, &c.;
dark fortnight, i.e. the latter fortnight; ayanadwayam,' the two
solstices called the sonthern and the northern solstices; drawyam,
10 materials, such as the 1cr:sara,' meat, &c.; bra.p.mal).asampatti!l,
wealth of as will be described later on; vishuvat
dwayam, the two equinol1Jes, i.e., the passage of the Sun throngh
the Me/?ha 10 and the Tuld; S'uryasailkrama!J., the passage of
the Sun, the transition of the Sun from one sign of the zodiac into
15 another sign.1! Although the solstices and the eqninoxes are
1. 3l'RIOQ,-The third or the latter portion of the day, the two first
being Elnd tlElfrrw, oconpying a period of three
2. or 48 minutes.
3. 3J1:q;J:-31'lfRr fii"iRlwniiifu 31"51;"'"'1 (Un. 3. 11. 148), The 8th
days of the dark halves of the months of Maghll, and
F1i.lgnna.
4. G,iJ;!ya SUt,., II. 4. 1.
5. '1chlit '101'''1. The fifth of tho or 'eoa,on, of the year,
covering the months of ;:fifr:ffitf sud !{fif.
6. fufu<:-mr[>;; "f19Rr sixth and the ln,t of the of
the yellr covering the months of Jf[q and I::fiTC"grr,
7. 1f&;-Lit. growthj'prosperity, are occllsiona for rejoicing, such n,g the
. "'_ h.i,rth of a Bon, an addition to the family strength.
8. 31"'1'r-The turning points of the Sun from the extreme south and
the extreme north. The two eol!tic8a viz. tbe winter solatioe or q-fuurPFf. called the
tropic of Oapricorn) and the Summer solstice called the tropic of Oanaer.
9, delicious meal ma.de up of sBsamum
l
' rice and pulse, and used
with butter aDd 'pice,. !lIarathi Khichadi, Hinai Khichri.
10. The sigDS of Arios and Libra of the zodiac.
11. i. 8. both indi.oative of tb,e Qf t4e S-qu from ona
into another,
------_._------ --- '--"---'-"-"'-'
Ya,;navalkya ]
VerBlIs 217-218.
MltAksbarA- YogaG.
451
established .as inclnded in the general term Sankr(j,nti, still, their
separate mention is for the sake of demonstrating greater merit.
Vya,tlpata"l a special kind of raga. Ga,ja,chch\laya IB
deaned as follows :-
" When the moon IS in the asterism presided
2
over by the 5
Pitrs and at the same time the Swap3 is in the asterism of Hasta',
and that tit his happens to be the thirteenth dai, it is known
as Gajachch\l1l.yii; some say6 it means the elephant's shadow".
But that is not taken here, as the latter is in regard t0
7
time.
1. 'llfT-Oonjunction. The conjunction of the Moon with one of the 27
constellations through which H revolves, such as DlfrfTlfrrr" &c. These are
..... ,,___ "" -. _ ...... . f',., ...
ffl1'!fl'!: OTfll'ffil'lT I 3lfif'lIlS: !;!,!,''IT''I \!Ti"f: '!!1'l","'!9 "I II
'lDir Olfl'flm I O1fi\llflm <ffi'lA; fu"ii: I
1%.;;:: "fl',!: ';]'T: "wi(! '1t\!Rmr>!T II
has beea thus described:
I 'Rf'l1 U'f'lRar Olffil'!ffi: ;r \I
2. fHil'l;ij i. o. the q'fT, the tenth in the group of 27, and cont.ining
five stara.
3. t{f: i. e. the Sun.
4. '"' i.o. the ii'"
5. 'IT''!T iifii'r: :-The thirteenth of the second half, and sncred to the God
Yamn. This is also called Q!il9'ofr.
G. the Author of the Smrtiohaudrika, see page 341 II.
7. (See Billambhntti p. 391 1. 10). In it, literal sense, it means ths
eBstern quarter qr-;fT where the sha.dow of the fall. In this sense,
the pasl!age would have reference to a placc
1
while yajiiavaUr.yasmrti has
been referring to the timos for performance, and therefore Vijfid.nesvara says
that it is the technical (rlRllTJqcn, seDse which alone is admissible here, and
not the liteml sense under which the other terms WR!1"'C""clIf<rr, &c.
Vlould come.
Her. by reference to tho and"" (3-274) the Author
treo.ts :;i;:;rb-5iiH in its literal SBnse a.dmitting the terms and as
synonymou!l. At the end, however, he also explains the term taking it
as a technical tfllrQrNQi' expression. This pnssage is helpful as: indica.tive of the
dntes of tho Anthor of the nnd of the Smrti-Ohandrikil.
452
the eolipse.
[
Y4jiiavalkya
V6t'S6 f17.
Grahal).am, eclipse, the affiiction
1
of the Sun and the Moon.
When, moreover, the performer feels a desire for a S'rttddha,Z
s'raddham pra ti eVen then also. The word cha, 'also'
in the text includes the Yuga
3
and like other days. These are,
5 the times fm' (the performance of) a s'raddha.
Thongh by the next: "One shonld not eat during the eclipse of the
Sun or Moon ", there is a prohibition against the taking of food,
still the fault is of the person who eats; as for the giver I there is
prosperity. (217-218).
10 Viramitrodaya.
Now stating the duty of performance of S'rdddha with Hs
details and together with the processes, beginning with the text'
"Amavasyil., etc.", and ending with the text' "Pleased are the
ancestors of men", the Author mentions first the times for the
15 performance of a S'rdddl,,, :
Yajiiavalkya Verse 217-218.
Amclvclsyl!, the fifteenth day of the dark half; all squally; ah.takl!,
the eighth day of the dark halves of the mooths of Magna,
Fillguna, and ASvina. Vrdhhil}, 'prosperity', such a, the birth of a sOn &c ..
1. oiwr:-Oalamity. This h .. a reference to tho belief that at the eclip.e
time tbe two demons Rahu and Katu threaten the Bun aDd the Moon with
absorption. Rahu was the son of Viprachitti and 8imhika, and !l0 is often
referred to as SaimhikD.'I/a, after his mother, While the nectar after it was
obtained from the churning of the ocean WnB being distributed among the
gods, Bahu surreptitiously attempted to .partake of it along with the god.
among whom he had pushed himself in disguise. The Bun the Moon
exposed the fraud, and u.s a result, Viuh'[bu severed his head from the trunk
by meaoS of his Suda1'salla Ckakra; bot a.s hEl had tasted Bome quantity of the 116ctar,
the head became immortal and is supposed in vengeanoe to threatdll the Sun and
the Moon with annihilation at each eclipse. In astronomy tbey Rre the
8th and the 9th planets, Bahu the head and. Ketu the body.
2. i. D. Whenever one feels a desire for the performanoe of tho
sraddha,that i. ever a good time for it. See Bm,tiohandriku p. 342 ll. 30-31.
3. lI'lIrqIfl1'l'f:.-The.e day. have been detailed in Yama, Devala,
No.rada Pw'aVa, Matsya and othor PuraJ;las and cited in !the
Smrtich.ndrikii at 343 11. 1-24 &0. g; 'Il ",,'zrnl I
Billflf "l v<Uf1!er '1iillflITl 'lil!iHfr "l 'flit II &0. Vi,hl'upur.l'" III. 14. i2-14.
giver secures the merit.
5_ Ve"e217.
6. Vers.270.
----------------------- -----
Y rijfiavaljallu ]
Verses 217-218.
Vlramitrodaya-Timajor a.
453
' the dark.f01tnigllt ' of all months; when possible, the
entire, when not possible, beginning with the fifth day, as far as the
teoth day; and eveo when that is not possible, any day whatsoever of I,he
dark fortnight; ayanadwayam, 'the two solstioes' i.e., the Bummer
solstice and the winter solstioe, the two sank,tinti days; drawyam, 5
'materials', such us the meat of a goat. &c; 'wealth
of Bral).malfas ' i. e. the acquisition of Brill).ma"as whose presence purifies
the company; the transit of the Sun into the Aries and the
Libra; the transition of the Sun from one eign of the zodiac into another
Although the two solstices also indio ate transition, sWI 10
its separate mention is with the object of propounding additional
fruit; vyatzpllto, a particular yoga, enumerated in the list commenciug
with vilt1,amMa o.nd the rest following; others explain it as the
eqllinox of the Sun and the Moon. Gajaokoh/dlyo., "The combination of
, magh.ti ' and the thirteenth is designated us the shadow of an elephant, 15
Kunjaracllch!}tiyll ; it occurs when the Moon is in the Magkll, as also
when the Sun is in the Hasta constellation ", the period thns defined;
Ckand1'a8{j"yayo''!lraka!,a,n, , the eclipse of the Jlioon and the Sun', the
attack of the RMu; 8rtidd!lamprati rue!ti!}, 'a deBite for the perform-
ance of the srtiddha', i.e., the wiBh for a sr!ldd!ta. By the nse of the word 20
clta 'alBo " are added the Agrahaya,yJ " S"'!lwa1Ji and the like others
not mentioned here. In this manner also in the caBe of vrddhi and
like other words it shonld be Been tbat these are used as indicative
of the time. By the use of the word eva, 'olso', mntual combination
is excluded. Therefore, on each occasion Buch a8 on the a'lnrivasya anll 25
like other days, the time for a Imlddka is dedncBd. (217-218).
Exclusive of the Daily S'raddha, the Author states the necessary
accession of wealth of Brfi,l).mal).as for the four kinds of Sf dlddhris,
to be herefter described
Ya,jiiavalkya, Verse 219. 30
Foremost in all the Vedas, accomplished in Vedic
study, the knower of B"a(,ma, youthful, who knows the
meaning of the Vedas, an accomplished scholar of the
jye$h/hClsilma, of the Trimadhu, of the (219).
in aU the Vedas i. e. 35
in tbe and the rest, even' thougb attention be diverted,
1. The full moon day of the month of
2. Here there is a mislake in Ihe print in I. 17 on p. 63. For
ST'!''!'!'!,'''"'!I read explainB,
g
454
[
"Yilj ilaVaik
ll
d
Verses 219-220,
capable of undisturbed study and that, foremost, agryap; srotriyap.,
accomplished by vedic study; one who knows the Bra\lmaI;!, to be
described' later on, is a knowe?' of fj,a(.ma; yuva, Y01!thful, i. e.
middle-aged. This is the attribute common for all. He who kuows
5 the meaning of the mantras' and the BraJ:1mal}ss is vedarthavit, the
knower of the meaning of the Vedas; etc. an accom-
plished scholar of tbe jye$hthasllma i. e. particular portion of the
Samaveda, one who bas taken the vow oE its study, aud studies it with
(,he observance of tbat vow is a 1 rimadhu is a
10 portion' of the Rg-17eda as well as a vow for it; one who has taken
its vow, and studies it with the observance of that vow, is a Trimadhu;
Trisuparna is a portion" of the Rk and Yajur Vedas; one who has
taken a and studies it ":ith the observance of that vow, is a
TrisuparnikalJ..
15 These Bra\lmaI;!as are tbe wealth of S'1'(jddha IlS stated' later
on; thus is the connection with the performance, (219).
Yajiiavalkya, Verse 220.
The sister's son, the officiating priest, the son-in-law,
a sacrificer, the father-in-law, the maternal uncle, one who
20 is an accomplished scholar in the t1'i,!achiketa, the daghter's
son, pupil, a relation, and the bIlndha1'as. (220).
.,,-Swasriyap, sister's son; ritwij, the officiat-
ing prieBt, as baa been described" above; jamata, Bon-in-law, daughter's
husband; Tril).achiketap, a portiou of the Yajur Veda. He who
25 has taken its vow, and studies it with the observance of that vow,
is a. Tri:ii.achiketa. The rest are well-known. moreover,
are to be understood (to be chosen) in case when the afol'Ementioned
l.i. e, in the third Book particul.rly in Dhapter IV I
BBB verse! 111-203.
2. The Vedas consist of the Savz,hitas and the which
together make up the V edos,
3, J;\g. Veda 1. 90 6-8.
4. J;tg. Veda X. 114. 3-5, Yajurveda,
5. Verse 221.
6. See .bove Verse 35 p. 127.
-- _ .. ----
----
Y djnavalkya ]
Ver8il 221.
MItD.kBhnrA.-Relative merits
455
persons, viz., the foremost, the S'rotriyas, &0., are not available.
"This is the first choice to be adopted in offering sacrifices to the gods,
and tbe secondary cboice mentioned always now by the wise and
tbe rest has not been condemned" so stating, the sister's son and
the rest having been mentioned by lVIanu.l . (220): 5
Yajiiavalkya, Verse 221.
Those devoted to the rites, those devoted to austerities,
* PaD'S 64
"
dha. (221).
the Paiiehagni,2 the celebates, and also
those devoted' to their father and mother-
are the Bdil1mal).as the wealth of a S'rad-
Mita.kshara.-Karmanishthah, devoted to the rites, i.e.,
vigilant in performance of ordained rites; ta
devoted to austerities, i.e., habitnated to the performance of austerities.
10
One who has maintained the two fires, viz., thesabhya and the 15
Itvasathya, and also the three fires is Paiieha.gni, one who bas
consecrated and maintained tbe five fires, and also one who bas
studied the panehagni lore.
s
The Bra.l1maehari,
4
the celebate student, i.e., the temporary
and the perpetual; pitrmattparal1, devoted to their father and 20
mother, i. e., always doing honour to them.
The word eha 'and' includes" those
S
devoted to knowledge,"
&c., and the like.
Bral1mal)al1, not and others.

1. Oh. III. 147.
2. -RlIlr.-The five fires viz. the Sabhya, Avasathya, and the thr.e fir.s
Gfirhaspcttya, aud Ahawaniya. One who has maintained the five
fires in his bouse is a Panchagn-i.
3. The ,expression q:q{rn Panchag1li is o.leo used in referenoe to the
five mystic fir., in the body. One who is acqnainted with ths doctrine of the,e
fires is a
4. 8es abcve, the two kinds of Students celebates noted at pp. 140-141,
above viz. '118<0 and .owfl"l- Perpetual and ono contemplating a family life.
5. See Mann Oh. Ill. Verse 134&c,
456
MIUI<!hDrd-Wealth of th, S'rdddha.
[
Ydjnavalltya
Verses 219-21.
S'raddhasampada!l', wealth of a S'raddha, i.e., at the
S'dddhas they are the cause of undiminishahle wealth as the
resulting fruit. (221),
Viramitrodaya.
'5 While menti!llling the Brahmana, for a 8ra.ddlta, the Author
explains the wealth of BrfiJ.1mal)as .
Yajilavalkya, Verses 219,-22l.
' in all', i.e., the {lh, and the other 'in the
Vedas'; agryllly., 'foremost " i. e., who have studied without a fault';
10 s'rotriyaJ;" has been defined' before; 'knowing the BraJ.1mll.',
i.e., onB who has the knowledge of the spirit of self; yuva., 'youthful "
i.e., not too young, nor too old; Vedasya, 'of the Vedas', i.e., consistiug
of the mant1'as and arthavit, one knowing the meaning ';
is a particular portion of the S11ma Veda,
15 by having that, a man trimadltuJ;" 'one who studies the
portion of the {ll, veda known as madhu; Trisupar1}aJ;" is a portion of the
{ll' and Yajur Yedas; one who studies it. (219).
Swasr,yo, 'sister's son' ; rtwi/, , 'officiating priest' as described
before' ; jamata, 'son-io-Iaw,' the daughter's husband; yajya?t, 'fit to
21) be served at a sacrifice', i.e., one whose sacrifice ma.y be accomplished
by the acceptance of the office of the officiating priest; Trinaahiketa?t
is a portion of the Veda of the sacrificial' lore; one studying it
is trinrJ.altiketaJ;,; sambhandltino, 'relatives' such a8 the mother's
father, and the like; balldltavrJ.l}" 'cognates', such as the mother's
25 eister's son, and the like others. (220)
'devoted to performances', i.e., intently devoted
to the performance of the ordinary and the special duties;
'devoted to austerities " i.e., habitually observing the CltdndrrJ.yal,a' and
the like; PaneltagniJ;" 'One with five fires', i.e., one who has consecrated
30 the five fires, viz., ths Sabhya, A,vasath.y'L, Ahaval"ya, erJ.rhapatya and
pitpnatrparah, 'devoted to the f"ther "od the mother " i.e.,
1. meaDS literally nccumullltion, wealth. It is thereford
used to denote the meaDS by which any object is achieved or D.ccomplished.
The meaning is that BraJ.1ma9as of this kind add to the value of the
S'1"Ciddha, and secure for it the desired result.
2. aw;ii'ffiI'-withont any mistake or lapse.
3. See verses 64, 65 pp. 154 and 155.
4. Verse 35 above.
5, i.:o. The Yajurvedll.
6. See Verses 324, 325 Prayaschittadhyilya, where thi, penanee is
described in its original type and with the varieties 01.0.
--------,----
Ydjnavalkya )
Verse 222.

l\Utllkshnl'i\ voidable
457
dutiful toward. the father, lls well a8 dutiful towards the mother I by
the use of the word aha, ' a, also', those solely devoted to knowledge
also. only and not the and the rest .. S'rdddka-
Sampat, 'at the S"'add/w,,' the wealth, i.8., undiminished satisfaction of
the m,nes; the C'Dee of that. (219-221). 5
The Author now mentions tbose to he avoided
1
Y{l,jiia valkya, Verse 222.
The diseased, one with a deficient
2
or overgrown
limb, the one-eyed, similarly the son ofa re-married woman,
also one who has violated' the vow of celibacy, the son' of 10
an adultress, the son of a widow, a man with deformed
nails, and one with black teeth. (222).
the diseased, i.e., one afflicted witb a
virulent type or disease. One who has a smaller or an excessive limb,
hinatiriktangap., ow with a dificient m' ovm'grown limb; one who 15
sees with only one eye is a kal)a, the one-eyed. By this also are
excluded tbe blind, tbe deaf, the castrated" the hald-headed, one
afflicted with a skin disease, and the rest. The Punarhhu has
already heen described; one born rrom ber is Paunarbhava, the son
oj a re-mal'Tied woman, Avakirl).l, one who has the v"w of 20
chastity" i. e. one while under a vow of celibacy has swerved from
celibacy. and Golaka, son oj an adultress, and tlle 80n
oj a wdow.
1. Se, mann 04. Ill. 150-182 where a long 11,t of avoidable
Brah!l1anas is given. Note a180 the following f,om Ba.lnmbhatti:-
(P. ,i97. 11. 22-26, 398). 'I llFom'l'1nQ l'f'i'lf lllillf
"I<i I iI'Hi[
WillI<! "'I<r if W'!I '!9
<ri'l'Fc1: <!omH'lf !l"1o/i1"ISI<r 19,,!fill'!\: 1;j'Hi $'l'f''1: I iI'! <!"!Iiflitg;
"i!ISI< lllill: I 19"!1<1'11H[ 1l"19RI< I
f.j;g'f $'l'ff'!.I .. , ......... "!If'if ''I'lf ""lfT '
t'<f '!9 I
2. f!'iIrn-RTF.Iw:-One whose limbs are short, or who is wanting in 8
limb, and also be who hag an overgrown limb.
3. As the explains, one who while yet a student has
indulged in a ss:s:uo.llapse.
4. i B. the Bon bHn of n. woman who, while her husbnlld is living has
intercourse with another. l
5. There is a mistake ill the print here at p, 641. 10. FQr
read
458
[
Y djnavalkya
Verse 223.
1" Upon the wives of others are born two (kinds of) sons viz .
.Ku/JrJa and Golaka; (one who is begotten) while the husband is
living is known as .Ku7JrJa, while oue who is begotten after the
husband's death is a Golaka. "
5 Kunakhi, one with deformed nails, one whose nails are
crooked. one with black teeth, i. e., one naturally
with black teeth. This has connection with the clause 'these are
forbidden for!\ S'rdddha,' as will be
2
stated hereafter. (222).
yajiiavalkya. Verse 223.
10 A teacher for a fee, a eunuch, the maiden-reviler,
one accused of an offence, the betrayer of a friend, the
calumniator, Soma-vendor, and a Parivindalca (223).
-One who teacbes by taking a salary is &
a teacher for a fee, also one who leurns
3
by
15 paying a fee; eunuch, the hermaphrodite; with real or non-
existing faults one who slsnders n maiden is
a maidenreviler; whether truly or falsely one who is accused of
hrltJ:!micide or a like offence is an abhis'asta, one accused oj an
offence; mitradhruk, the betrayer of a friend, one who
20 commits treachery a friend; one who is addicted to declare
the faults of others is a pisuna, a calumniator; Soma-vikrayi, the
Somaseller, is one who at a sacrifice sells Soma; parivindaka, the
pm'ivet/fl, while the elder brother has not yet married nr kindled the
sacred fire, if a younger brother marries or kindles the sacred fire,
25 he is called a parivetta ; while the elder brother is called parivitti.
As says Manu
4
: "One who contracts the marital union or the
consecration of the sacrifice when his elder brother exists, that one
is called the parivettfl, while the elder a pal'ivitti."
1. Manu Oh. III. 174.
2. VerBe 224 p. 459.
3. There ia mietnke in the point.t p. 64 I. 7. for ilrs>fr't read oiTslffit.
4. Oh. III. 117,
Ydjnavat1cya ]
VersB 224.
MiW<Bhnra-Kundds'i &c.
. '.
Similarly the givel', and the sacrificing priest; thns': II The
parivetti, the parivetta ; and the woman with whom such marriage
is contracted, all these go to hell, the giver, and. tbe sacrificer the
fifth." , (223).
459
yajiia,va.lkya., Verse 224. 5
One who forsa.kes his mother, fa.ther or the pre-
ceptor, one who ea.ts the food given by the son of a.n infidel,
the husb.l.nd of one who ha.d belonged to a.nother, the thief}
and the evil-doers, are forbidden. (224).
:-Without any reason, one who forsakes his 10
motber, father, or preceptor is one who forsakes his mother, father, or
the preceptor, matapitr-gurutyagL Similarly the forsaker of a
wife or of a son also.
"Aged plreuts, a chaste wife, and an infant scm, even by com-
mitting hundred avoidable acts, mnst be maintained; Buch has been 15
declared by Ma.nu" baving been equally pointed out.'
He who eats (as'nMi) the food given by a is called
a one who eats the food given by the
'. Page 65. son oj an adulteress. This alBa applies to (one who
eats the food given by) a GolaTea, because of 20
the text :-" He who eats the food given by those two is called
kUI.lqas'i. "
The infidel is one who has uo religion, his son is the son of an
infidel, vnha.l<l.tma.ja.jl"; pa.rapurva, one who h1d belonped to
another, i. e. a re-married woman; her husballd, pa.tijl, is the husband 25
of 0119 who "ad belonged.to another. One who appropriates a thing
not given to him is a thief, stella.jl; evil-doer,
who act against the (precepts of the) S'tt/ra,. By the use of
1. Oh. III. 172.
2. qfrp:nii'fC}i'tf::ertfl:-...... The younger brother, the elder brother, the woman,
onB who gives away the bride} and the saorificing priest, at the Fire-
tho fifth, oil these five.
3. By Manu. This verse ia given in Borne editions as n. variant to
Ver" 11 of chop. XI. Elsewhere it is cited as 0 text of B,ha'pati.
4. ha, been defined by Porasora thuS:-3!\W;;'r<i'lfure-p
I "l'liS'!>T'hrr'flm tR'l'ft'll: wnr: II u,,,
460
a S'rdddha.
[
y 4;iiava lkya
Vers68 222-224.
the word eha., and, are included the cheat, the Devalaka, and the like
others. These are nindita.[l, forbidden i. e. prohibited for a S'dlddl,a.
Although by the text
l
"the foremost of all in the Vedas &c.,' ../.,
and others, merely by declaring the Bril\lmalfas worthy at a ,s'rfJddha,
5 the un worthiness oE those others than these is established, yet the text ':,1.:.
prohibiting certain personB such as 'tbe diseased &c.' is with a view j
10
to make it permissive, when oE the typa, are not available,
to admit others excepting those who are excluded. (224).
Viramitrodaya.
The Author mentions those who do not deserve to be the proper
recipients at a S'rdddha
Yajilavalkya, Verses 222-224.
Rogi, 'diaoased', one suffering from a virulent type of disease;
Hi one Ivhose limb is ehort or exc3slive ; O'le of such a ty p9; 'one-
eyed', with a deformed eye, he is on a common basis with the blind;
paunarbkaval}" 'the son of a re-married woman', the eon of a twice-
married woman; by the use ofthe word tatMi, ... Iso '. are included the
mMdhiha' and the like; 'one who has violated the vow of
20 celibacy'; Ku!u!a-Golaka, as described by lVlauu' thus: "On the wives
of othsra are begotten two kiuds of sons, viz., ID'?lrJ" and Golalw;; while
when the hnsb ! is living one begotten is called Due begotten
when he is dead is called golal,a" ; ltunaklti, 'with deformed nails',
i.6., with contracted nails', sytl,vadantakal}" 'nne with black tgeth',
25 i.e" one whose teeth are by nature black. (222).
BlwtaMdhydpakal}" 'a teacher for 8 fee', i.e., one Who accepts
a salary and then teaches; hlibal}" ' n ennuch', i.e., as has been described
by Devala thuB: "S'lianrJhakal}" a eunllch so rendered by windiness, the
Pa1!du, a eunuch, the hermaphrodite, and the h/lal,a, thus sixfold have
30 of ennuchs been described". KanyddusM, 'the maiden-
reviler', i.e., by declaring 0. fault or by sBxu,1 intercourse, one who
1. VersB 219 above pago.
2. The paramour of fLn nnohaste woman. See Kalika
Para!,a '[['[ 'II "l <'!filfllFrlRoft I iii [Em '1'1'l'f(;[ 'I: II
or, (2) one who live. by the prostitution of his wifo. '1f1M'i?!l:'"f1r '!1'11 '11r'ilqlffl;r
'l'fJl; I "'"'Ir: ''[iI: II Apto.
3. ah. III. 174.
Ydinavalkya ]
Versos 223-224.
ViraIrii trodfiya.-it t.
46i
revilea a maiden; ahhi.sastakalp, 'one accused of an offence'; by
reason of an accusation of br.l).micide and the like, one who has become
a snspec'.; mitradhruk, 'the betrayer of a friend', i.e., who nots
treacherously towords" friend. PiSunalp,' the calumniator', i.e., who
by habit declaree the f.ults of others; Som"vikray!, 'the Soma-vendor " 5
i.e., the vendor of the Soma creeper. as described in:
"Parivettd., is one who being younger, while the eldest has not morried,
marries a wife." (223).
Without there being any reason allowed by the S'd,stras, one who
abandons, mother, father, or the preoeptor. KU?ul.dd,s!, as described 10
by Deva1a, viz.-" By sixty-four palas is a prastlta; a k'''JI$a is fOllr
praethas; a B,rtlpma'l}a of this measure of diet is called a kU'!}<Jd,s! by
. the wise ", as also in connection with the context of kU!I<Ja and Golaka;
and described by Davala thus: 'Of these two, one who eate the food,
is called the an infidel', i.e., an apostate, his son. 15
Parap(wvd., 'one belonging to another,' i.e., tbe re-married, her
hnsband, i.e., who marries her. a thief', i. ell one habituated
to thieving. the evil-doers', those who are habitnally
engaged in trauBactious such as trode &c. which are prohibited. By the
use of the word ella, ' and', are included the cheat, the Davalaka, nud 20
like otbers mentioned in other Sml't.is. (224).
Having thus described the times ror the S'rdddha a.nd also
the the Anthor now describes the ceremony of the
PflrvaI}a S'dtddha
Yajiiavalkya, Verse 225. 25
One should invite on the day before, the Brap.mal)as,
himself self-possessed, and pure. They also should be
self-restrained 'in regard to mInd and the movements of
speech and body. (225).
Brfll;lml).BS mentioned above (with the 30
words) "Be pleased to agree to devote a
The ceremony of moment' to the S'rdddha" purvedyur-
parVBl).B S'rftddha. nimantrayeta, 0118 should invite on the day
before, and by eBrnest solicitations he shonld
them accept the invitation. 35
1. lW'!:-Moment, leisure-ii!,qrQI,f,,'qffj :;111]: I WIn Ill. ..
A request to another to assign undisturbed B period of time for a particular
purpose ll, g. for the 8raddha. has come in ordinary UBe to be
rega.rded as nn invitation given and aocepted. lelrrr: firm:, rMT
9
462
Viramitrodoya-'i
'
he invitation.
[
Y djiiavalkya
Ver80 225.
Or on the day following
'
as ordained by Manu'tbns:-
"On the day before, or on the day when the S'rdddha rite
is performed, one should invite with due respect, at least three
Bral;imaQ.as such as have been mentioned."
5 Atmavan, self-possessed i, e. free from grief, excitement, &c.
and thus he is not exposed to any fault; or 'selE-possessed' i. B. one
who has controlled his senses. S'uchi.\l, pure, also self-restrained.
Taira pi, by the m also, i. e. by the invited Brfll;imaQ.as should be
manovakkayawyaparai\l, in regard to the movements 0/ the
10 mind, speech and body, sarp.yatai\l, sell-restrained. (225).
Viramitrodaya.
Now the Author states a part of the S'rtJ.ddlta, viz., the
invitation
Yajiiavalkya, Verse 225 (1).
15 AtmavtJ.n, ' self-posseseed,' i.e., whose mind has not been over.
powered by anger, &c.; s'uahii}, 'pure', free from impurity;
BrtJ.i}m(1)tJ.n, 'the viz., those possessing the qnalification for
being fit recipients at a S'raddha; purvedY"i}, ' the day before', i.e., the
day before that of :the s'raddha, in short, at the nigM of the previous
20 day; nimantrayeta, 'should invite', i.e" should engage for the
.'raddha, In the absence of an invitation on the previous day, however,
on the .'rtJ.ddha day even, the invitation (may be given); vide this text of
Deva1a: "To-morrow 1 intend to perform', having th us determined, the
giver shonld invite the BnlJ;tmalfas; without meal and once having
25 eaten, ",fter all the persons in the house having had their food; if that
be not pOBsible, either the other day, one should invite those
'other day,' i.a., in the morning, or at a time immediately
before the 8'raddha.
The Author states a rule for the performer of the s'rttddha, as
30 also for the BraJ;tml1lf" in vited for the .'raddha.
1. the other day aB opposed to i'!q:, the day before; therefore the
day of the performance of the sr!iddha.
2. Olt. III. 187.
Yfijil.u.'Valkll
a
]
Verses 225 -2
Mltakshnru-Kind, of S'raddhas,
Yajiiavalkya, VerBe 225 (2).
463
In mind, speech, and alBa in bodily action, reetraint, Buch, e,g.,
not performing the acnamana forbidden at a 8'rftddha; thus qnalified,
the Bril.1;tma,ms. By the use of the word ena 'and', by tbe performer
of the .'raddha also, restroint should he kept. By the use of the word 5
api 'also', iu deeds, including five, the inclusion of the movements of
the eye and the rest (of the organs). (225),
yajil.avalkya, Verse 226.
In the afternoon having duly honoured with welcome
those (Brap.maJ).as) after they had arrived; with the sacred 10
ring in his hand, after they have Sipped water, one should
make them sit down on seats. (226),
:-AparalJ.he, in the altemoon, as has already
heen defined; tan, those, invited having called and
with welcome words having honoured them, having had their feet 15
washed, and having made them sip water, in the appointed seats
pavitrapaJ).ip., with the sacred ring in his hand, those with
the sacred rings on their hands, he shollld cause to be seated. Although
it has been generally stated 'in the afternoon', still having commenced
during the Kutapa
1
and finished dllring the following five 20
muhurtas
2
is a better course, vide the following text
3
:-
"OE a dny4, the mllhurtas are well known to be fifteen always.
There, that which is the eighth muhurta, that period is known as the
Kutapa. Since at mid-day the Sun al waYH becomes dim, therefore
that yields an endless reward, and commencement at that time is of 25
special importance. After the Kutapa muhurta the four muhurtas
1. tho eightl period of the dn.y when divided into fiften
periods, and considered to be the proper time for 11 S'1addha. W or WR'1.iit
In'f 1 lTiTr B'ij'r'l9fu qf"H: I a ,"m: Wifii'r WI: G"'[ql;flfl{ II 'il'limw:.
Other meflnings of Lbe word nre given in the text of the See also
similar meanings given in the on 31'H" II. 7-31.
2. fraotion of a day, being 1l\,th of the night and the day,
f1'1d equEtl to 48 minutes, or two efp:s. il Ama.ra LIV. 12.
3, Mat,ya PurfiQ" Oh. XXII. 84-88.
4, i. c. of 12 hour,; ., to day and night of 24
4-64
'lIiUk!hBrft-Tl" Xutap".
[
Ydjfiava27cya
Verstl 227.
5
10
15
20
which follow the period of these five muhurtas is considered to be
the proper time for the performance exequial offerings."
So also anotber meaning, for tbe term 'Kutapa' useful for a
s'raddha has heen stated tbus :-
. "The uoon, the (made) vessel of rhinoceros' horn, and the Nepal
hlanket, the silver, the KUB'a grass, the sesamum, the cows, and the dau-
ghter's son is said to be the eighth. Sin', they call Kutsita, since tliese
eight cause tronble to it; these are well-known as Kutapa (Sin-killers)."
Yajiiavalkya, Verse 227.
An even number in the Daive' according to ability,
and so in the Pitrya, an uneven number; in a strewn, pure
place, sloping towards the south likewise. (227).
in a Daiva S'raddha, i. e. oue on
* Parre 66
o
auspicious occasions; yugman, even, i. e. equal
number, of Brfi\lmBJ;1Bs, one should seat. :u
what manner? yathas'akti, according to ability,
i. e. not exceeding capacity. There, for tbe vis'vedeva seats, two eacb,
for the three' commencing with the mother and the rest, two for
each, or two for the three, Similarly for the father and the others,
two for each, or two for all the three. In a similar way for the
1. ThiB text is rather obscure, its force main1y depending npon the
words in the original snllllkrt and their shades of meanings: means q"i'q- or
sin These eight CR])Se (or ,m) to it, therefore they are
known as
2. iff i. o. intended for the'ifrs, as distinguished from Jq'IB. It should
be remembered that after the the departed is placed among the
Pitrs in the Pitr1oka. The last person in the trio invoked by the deceased
during his lifetime is promoted to tbe Dsva8 in the DBvaloka. At a S,9ddha
the first to be worshipped are the Dovas or members of the Devaloka, and
for these nn even number is recommended. Different V isvodDvas BrB
shipped at different Sri2ddha, Recording to the varioty of the il,i2ddha as stated
by S'ailkha thus:
'l!1ll: I 'f1'i(Tg1l! W'l"!1I '"lilt "l II
lJiRl".m I 11,'li%iJ;- ",Wi1l" II See llu]am-
bhatt. p. 50B. Note that the Vaisvadevika is eubsidiary (31'q) to the Paitrika
which is the principal (INI'!).
i. e. th. ,>IT or trio honored the PitTS,
- - ----- ---- ---- ------
Ydjiiar:alkll
a
]
Verses
Mltft,ksbod-EtJfll allcl uneven number.
465
maternal grandfather and the rest, or even for all the three groups
the Vais'vadeva may be separate or common.'
Pitriye, in the pitroya, i.e. in the Phrvana S'rfi.ddha, ayugman,
uneven, i. e. not equal, one should seat, this clause is understood.
This moreover, paristrte, in a strewn, i.e. everywhere covered; 5
suchau, pI!re, and heiug smeared with cow dung &c., and
daks'hinaprawaJ;le, sloping towards the South, i. e. sloping
downwards in the southern direction, des'e, in a place, mnst be
performed, (227).
Viramitrodaya.
The Anthor stutes the procedure immediately preceJing the 10
performance of the Sradha
Yajiiavalkya, Verses 226, 227.
'in the afternoon " of the day divided into five parts,
iu the fourth period, in the interval covering three ?nun"rtas, aleo in a
place which is 'pure' s'uckau, i. e. not defiled by un impnrity'; parito, 15
, aronud " encircled by a cloth or the like; 'sloping
towards the south', tending towards the south to be inclined downwards.
By tho use of the word tatM' and similarly', well cleaned by means of
the besmearing of cowdung and the like. in the seats',
which were intended for seating the such as the blanket, the 20
. fiscstic's seat; Pavitra"" described hefore, and also the I<:ua grass
are in tbe band of whom, such a one, the performer of the S'rdddha; Tdn,
, tbose', agatan, who b!1od nrrived, B,Ii!pna'.'as, aaMntdn, 'having made
them sip water', i. e. who had performed the sipping of wlloter,-this
moreover is by implication inclusive of both &c., swagatena 'with welcome 25
words' i. e. by inquiriog abont them welcome, 8amabkya,c!'ya.
'having honourod', i.e. having shown them upavesayet, 'should
CGuse them to be seated.'
Brilhma?,as, the Anthor specifies the numbdr. naive,' for the
Gods', i.e., for the s"'addh" inteuded for all the God" rathas'akti, 30
'according to ability', pairs of t.wo, four and onwards; pitrye, 'for tbe
manes', i.e., for the S'rrlddha intended for the deceased, according to
1. i. D. not by allntting seats, but simply by a
mental invooation. When there is only DDS Bra.!.Imar;1I1., he represents both
the Dovas !lnd the Pitrs as (], common medium for the worship.
2. Blfrb"'1f-iS nn impurity IlS opposed to ql:"Q', snoredj something which
oan be u,ed at ,"orifios ('if"!). The word ",'lj''f i. generollr u,ed for
ordure, an excretion, or blood,
466
MltllksharA.-For the Daiva all(I Pitrya.
[
Yiijnavallcya
Verse 228.
ability, uneven, i. c., one, three, aud more in odd uumbers. By the
use of the word tu following immediately after the word daMlntdn, those
who have not performed the sipping are excluded. The word eva,
'only', fo1\ows the chuBe 'yugmdn' (in pairs). By the use at the word
5 tatha,' also', in the expressiou ayug'nttn (not even), its sequence is
added to. This rille, moreover, holds when it is possible. When, however,
it is not possible, another alternative has been stated clearly in the verse
following. By the use of the word aha 'and', "Or one ,hould feod qne
Brahmal,a who is capable of purifying the whole company' ; having
10 offered the naivedya for the Daiva, afterwards should bA offered 'to
him," this alternative .tated by S'ailkha "bOllt Olle Brtti,mal,a is added
to. 'rhe word is indiclltive of the time prior to each
s'rddd!"" as respectively appointed. (226-227).
It has been stated that 'uneven should be for a Pit?: (,'raJdhs);
15 for an occasion when at a PlJ.rva'l'fa s'l'clddha as part of it for the
Vais'vadeva even an odd number occurs, the Author begins this
Yajiiavalkya, Verse 22B.
Two for the Daiva (facing) the east, three for the
Pitriya (facing) the north, or one only for each. For the line
20 of the maternal grandfather also in the same way, or for the
Visvedeva may be common. (228).
:-Dwau daiveti, two for the Daiva 9"c., i. e.
in the Daiva or Vis've'deva two Bril.l).mal)as fncing the east should
be seated. Le5t it may be thought that 'for the or manes
25 uneven is an iuvariable numbet the Author states a special
rule, traya{i pitrye etc, three far the Pitriya; pitrye, for the
Pitryas i. e. at the places for the father and the rest; traya
udaiimukha{i, three shoulel be facing the north.
The author mentions an alternative role ekaikameva va,
30 or one only for each. For the Vaisvadeva anel for the Pitriya also
one may seat one eacb. When it is possible, the optional rule should
be observed.
1. CJ"tll-is Do seat for a. yogi, or an ascetic,
2. B. who on aCCQunt of hit! lea.rning
j
cho.racter nnd
oonduct has. acquired high religious merit which has the capacity for purifylng
the whole oompnny.
ya.;navalkya J.
Ver80S 228,
Mltakshora-For Materllal grand jet tliC r.
Ma.tamaMnama pyevam, for the line oj the maternal grand-
Jather also in the same way, i,e, at the Srflddha the invitation &c, two in
the Daiva facing the east, three in the Pitriya facing the North or
one only for each &c., this option shorrld be observed in the same
way as in the S'l'addha for the paternal ancestors, 5
In the 8' dlddha for the paternal ancestors, and in the 8' raddha
for the maternal ancestors, the Vis'vedeva worship may be performed
separately or inclrrsivelyl.
'The word tantra denotes inclnsion."
When, however, two only are available, then in 10
Vais'vadeva worship a vessel may be assigned, while for the other two
one Bra\lmaJ;la each may be appointed, as says '.
"If one feeds a single at a S'rflddha how can the
oblhtion to the gods (Daiva) be made there? One should take out a
portion of the entireood prepared for the principal s'rftddha in a 15
vessel, and having placed it in the abode of God, thereafter he should
proceed with the S'rftddha. He may either offer that food in the
fire or give it (as alms) to a celibate strrdent," (228).
Viramitradaya,
While further expouuding what has Blreo'iy been said' viz, 20
"For the Dl1iva even &c, " in the light of the texL'. "One should not
at.tempt an expansion, " the Author mentions options for a still smaller
number also
Yajnavalkya, Verse 22B
Daive, 'for the Vaisvadeva Sraddha', for that one, one should 25
appoint dwau 'two', prak 'in the East,' i. e. facing the east, Pitrye
'for the paternal' i, e, at the S'raddha for the father, i. e. the three
paternal ancestors, one for each, aud thus all together three Ilrajllllal)as.
Udak,' in the north' i. e. feeing the North should be appointed. Or
for one i. e, for the Daiva one, and for the tbre, paternal aneeetors viz, 30
the father and the reat, also one. jJ1(Uama.hanam,' of the maternal
1. ir'tOf.
2. Oh. VIII. 30-31.
3. Verse 227 .bove.
4. Manu Oh, III. 125.
468
Vlramltrodnyu.
[

VorB6 228.
ancestor.' i. e, of the three ancestors with the maternal grand-father
and the rest, for the 8'rdddlla for the three; for the Daiva of that, thUB
two; and there one for each one, thus three, or for thBir Visvedeva
8'raddila one, and for these all together one. This is the meaning.
5 Tant"am wtt, 'or by a common offering, i. e. the invitation for the
Brlll).rnaJ?l in connection with the VaiB'vadeva may be in common. For
the S'rdddila intended for the three, viz, the father and the reBt, one alnne;
thuB for the Vilivedeva 8'rtl.ddha One Brtllfmal).' only, for the S'rMdha for
the three commencing with father, one, alBa for the S'rttddha for the tbree
10 m.ternal ancestors beginning with the maternal grand-father and the
rest, one only. This, as what has already beeu stated, should be
understood in this alternative also.
Here As'va1ayana
1
: "One only fer Mch one". The meaning ie
that for each S'rttddila one Rr!llfmaJ?a for euch.
15 Here tbese are the alternatives :-(1) In connection with the
S'rMdha for the father and the rest, at the Vis'vedeva S'rttddha two, as also
in connection with the maternal grand-father and the rest, for a Vis'v,-deva
S'rttddha, two; for the father and the rest, one each, so also for the three
beginning with the maternal grand-father and the reBt, one for each,
20 thUB ten BrtllfmaJ;la,. (2) When this is not possible, fol' each s'raddha
one each, thUB eight as stated by A's'valiiyana. (3) When
this is not possible, in connection with the father and the rest, for Lhe
Vi8'ved6va s'Triddh", one, in connection with the maternal grand-father
and the rest, for the Vis'vedeva s'rttddha one, for the s'rMdha for the three
25 beginning with the f.ther aDd the re,t, one, and also for the s',addila
for the three beginning with the maternal gr.ndfather and the rest,
one, thns four BriilfrnDl).'B. (4) Even when this also iB impossible, fat'
the two Vis'vedeva s'rilddhas one, and for the two s'radhas viz. for the
paternal ancestors (and the maternal ancestors), one for each, tbus three
30 BrahmaMS. (5) When, however, these four alternatives are impossible,
for the for the six anoestors one Bral).maJ?" and for tbe Daiva no
Brfil).mal)" This is the meaning of the word api, 'even '. As says
S'ailkhaj1: "Or, one may even feed one who con purify the
company with his presence; having offered tbe naivedya for the gods,
35 afterwards it should be made over to bim." 'Having offered the
Naivedya' i. e. having offered food with a mental decision. In this
1. Gr: Su,ra IV. 7-2.
----------
YajnavaZloya J
l'srlJCs 228 ..... 229.
alternative in regard to the food eet apart for the Vis'vedevas-" One
l
may throw the food into the fire, or may give it to a celiba te student. "
thue, there is this rule of appropriation under a text. Here the word wti,
'or', has been used to indicate indifferenoe, thus even throwing into
the water is also approved. 5
Thus by indicating incapacity for the Visvedava S'1'itddka, when
even one Bral;1mfi1).a who is a proper recipient cannot be found, even for the
Pitr S'rdddl,a, there may he incompetency, and by a parity of reasoning,
the text of may also have "general force under the maxim of'
universal application. Otherwise, it should be remembered that there 10
would be the possibility of the fault' of au invisibility of result.
Iu the expreeeion 'or even one', the word eva, 'even', in
conformity with the text, 'one should not attempt expansion " if an
apprehension as to t\te fault of expansion be felt, this excludes that. If
there ie no fear of any objection to expansion, then, however, even an 15
excess of the BriLl;1mfi1).aS would bs within the rule. For each one, two,
or also three for eaeh one, under the rule' of A's'valayana, 'In an
increase lies the accession of the resulting fruits. "
Here by stating that" the Va,isva,devika, may be in common, , the
oneness of the 8'rdddha, for the Pitrs &c . is clearly dedncible; for it should 20
be remembsred that whsn there are separate performances, the rule
of commonness would not bs possibls. (228),
YiLjiiavalkya, Verse 229.
Having given a hand-wash, and for
Kus'as also, one should invoke with their
obtained, with the 229,
sitting, the
permission
:-AEter this, for the purpose of the vais'vaoleva
worship, after giving water into the hand of the Brftl).ma1).as, and giving
them K ns'aseats lao, donbled and joined together with their corners
bent und in a place facing the south, he shonld ask the "Briil;1mal)aS' 30
1. Vasi1\h., Oh, VIII. 31.
:2. The general rule is that UB fllr as possible
obould be resorted to and at['CT'4"s should be avoided.
3, Somewha.t of the rule' the more the merrier 1, The greater the
number of Brl11).mnJ;:lD.s, the more exalted the result.
4. R. V. II. VIII. 9. & IV. VIII. 13, The full RI, is.3 followa:_
ilr'" 'il911nmrTo I II
10
470
of Vis'vedevaso
[
Y"d.jiiavalkya.
Verse 229,
permission by saying 'I will invoke the Vis'vedevRs.' 'Do invoke: '
thus permitted, he should then invoke them (gods) by the
beginning with "Vis'vedevil.sa il.gata &c." and with the S'marta hymn
beginning with I Agachclthantu mahttbMtgfl g-c."-"May the illustrious
5 come" (the Vis'vedevRs together with the Pait?:kas &c.).
This should be done with the sacred thread on the breast, or on
the left shonlder. Because of the special text': "Then having done
apasav!!'a circumambulatiug the by the Left." (229).
Viramitrodaya.
10 After the seating (of the Bral).m."as) as stated before' the Author
states the part next in order in the performance of the S"'r1ddha, ending
with the text': "The night together with the Bral).ma"as."
Yajiiavalkya Verse 229.
'footwash' as stated in the text of Devals
15 viz. "Then, to those who had returned after bathing, after standing np
near them with folded hanus, water for the feet, as also water for tbe
sipping, one should offer in respective order.", having offered the
foot.wash to a respectable Bral).ma"., he should offer to the Bral).ma".
vishta,d,t/.am, ' for his seat', i. e. as a COver over the seat snch as the
20 brs'i' &c. intended for his being seated at the S'rdddh<L; by the word
api, 'also' is indicated that' haviug offered " datvd, i.e. spread the Ktd"
graBs for the feet. The plural number in ' l,usr1n ' has the idea of these
being for a seat; as says Devala '-" Those, moreover, of the Bral).ma"as
who have been invited for the Vis.ede.", for these, seats containing
25 darbhas doubled and turned towards the eBst, and for those for the
Pitrs, turned towards the south with their ends to tbe south of a
darbha and sprinkled with the .esamum water. Some, however, explain
as ' one should BcaLter up the :Kus" grass as Beats for the Visvedevas
Bnd Pit'!'s. In their opinion also, the Gdyat"j japa and Buch other
30 acts are included as preliminary procedure to that.
Anujndto, 'with (tbeir) permission' i. e. by the
Bral).ma". when asked. 'Shall I invoke the Vis'edevas?' and permitted
1. The full '1'" is
3lT'l"W(J 'lWflTlm ,,'qf3;Q;I: I >t.l'! "f'f'1I'f1 IT'f'ii'if II
2. Vere.232.
3. Vene 226
4. Veree 249
5. Viramitroaaya reaa. in for in the
6. '[ill-i. a ,eat for a yogi.
Ydjnavalkya ]
Ver8es
Arghya.
471
by him with the words' yes, do invoke ',with the Ifk, Vi.svedevasa agata,
"Oh Visvedasas do please oome &0." he should invoke the
Visv,devas. So al,o Kat yay ana : "After having soattered the
da"bkas over the seats, with the question' shall I invoke the Vis vedas ?'
and the permission with the words 'do invoke', he should invoke with 5
the hymn' Oh Vis'vedas do please come', and spread &0." Here, the
prooedure stated somewhere in some other Smrtis, although oot
mentioned here, should be undorstaoli to be followed under the
rule in the maxim' of the Sarva.saklladhikarana. It should be
stood that ths Author of the work has lIot however noted it here 10
on acoount of the faot that the procedural details of the S'raddlw, are
universally too well known. (229)
Yajiiavalkya, Verses 230-231 (1).
Having strewn with barley and in a vessel contain-
ing the pavitralca, with the mantra' S'anno devi having poured 15
water, with the mantra Yavosili', barley grains also, (230).
With the mantra Ya divya &;c., in their hands one
Should pour down arghya. (231) (1).
:-Then, for the Vis'vedevas, on the ground
uear the Bral;tmal}l yavairanvavakirya, having strewn barley, 20
by circumamblllatiug by the right, thereafter, bhajane,
in a l.essel, of metal &c. cOlltaining pavitras, sapallitrake, i. e.
with a pair of Kus
l
a blades, thrown in with the recitation
of the Rk. SI al1nodevlrabhl'J!aye &c, poured water, and
similarly with the mantra "yavosi clMtnyarajo va &c." ya-van, 25
barley grains, then having thrown in perfumes and flowers, thereafter
in the hands of the Bral;tmal)RS covered with pavitm' of the arghya'
1. See Jaimini II. IV. 8-32.
2. R. No. VII. & VI. 5. The full mantra is ae under-
I I I I
'ii'lr a!JiIl 'f'f'il: I 'I: II
3. The full mantra is as nnder-
'Tf"I\rnt '1'f.'rrorilr 'l1!';!lrl: I q]'f'I'1l1<M' II
4. or is prepared of a pair of d"'bha graBS put together
twistsd and turned toward the ends into a knot. The body is either left
straight (\9 in 811:.;q.j"S)" qfcf;t M"'=ll'lf, or is turned and formed into a ring to be
worn at the performance, as in If{i:;{q-lfiir:.
5. The vessel in which the arghya is prepared and for bein"
offered to the Deva. and the Pitr',
472,
[
YdjiiavaZkya
VIJI'S8B 231 (1)1232.
vessel, and reciting tbe mantras! "ya divy!2 payas!2" &c., and
with the words' Vis'vedeva idam va arghyam' he sbould pour arghyo
water. [230-231 (l) l.
" PAGE 67_ ya.jiiavalkya, Verses (231) (2), (232).
5 Having given water, perfumes, fiower-garlands, and
the offer of incense along with the lamp; (231) (2).
So also the gift of a covering garment and water for
washing the hand, then having done apasavya, circumam-
bulating the Piers by the left. (292).
10 .-Now, karas'aueharthamudakam dat-
twlL, having given water for washing the hands, one should in their
propel' order offer perfumes and flowers, incense and a lamp; tatha.-
aehch!la.danadanam eha, so also the gift oj a covering gMment.
In regard to tbe perfnmes, &c., the special rnle mentioned in
15 other Smrtis may be observed :-
"Sandal, saffron, camphor, agaru, or Padmaka wood, for oint-
ment" have been stated by Vishl).u.'
As to flowers, " For a S'raddhu the flowers of Jati,' Mallika,
white Yuthikit are praised, all flowers growing in water and champ aka
20 flower ", have been mentioned.
(Flowers) to be avoided also: "Those having nasty odours,
or no odour at all, or those that grow on the road side; and all
flowers that have blood-red colour, should be discarded_"
N at those grown on thorny plants. Even though grown on
25 non-thorny plants, that which is white and sweet-smelling shonld be
given, not red; even oE the nonred, saffron flower and the one
growing in water shonld be given ..
Regarding inceme, a special rnle has been stated by Vishl).u'
1. Taittiriya Br. II. 'VII. 15_
..... '. . }.... b.... ..... M ...... It'
3m: 'l'f131 \ 'II :::rorti;! I <11tH '1'91'[: I
2. Dh. LXXIX;II.
3. \TI"ri:fr, l1!'OP-[: are all varieties of jasmine.
4, Db, LXXIX. 9-10. In tho the reading is ;;f1'Wi for I .
J
Ver86s 231-292
South ana East.
473
"One must not give limbs oE animals for incense. One
should give bellium mixed witb clarified butter, honey and sandal,
aloe or wood, deoda.r, sarala and the like."
For the lamp a special rnle has been - mentioned by
S'ankha :- 5
"With clarified butter the lamp should be given, or again with
sesamum oil; lamp prepared with fat or marrow, one should carefully
avoid." The covering garment also" white, new, not worn out, and
with both ends intact ", should be gi ven". All this ceremonial, part
oE the Vais'vadeva worship, one should perEaI'm facing the north; 10
aud part [or the Pitriya, one should perform facing the Bouth. As
say" Vriddha Sa,ti:l.tapa. :-" With his face towards the North, to
the Gods, aud for the 1';1,(8, facing the South. In Parval)a S'ri\.ddha
all ceremonies must be preceded by those for the Gods, according to
rules." (i3I, 232) 15
Viramitroaaya.
Then, after t.he invocation, having strewn with barley the ground
intended for the Deoasraddlta, and after having poured milk and water
with the recitation of ths 'Sanno devi &c'., in the pot known as the
argl.ya vesBel containing the pavUraka and having the pavitra referred 20
t.o belore, with the yajus ' Yavosi &c.,' one should sc.tter barley. By the
use of the word tatMt, 'also similarly,' he should pour in Band.l
paste, .nd flowers" in accord.nce with the text of the Brajlmaptlrapa
viz., "With .rg-hy.s, perfumes, and flowers, theBe ehould be worehipped
with attention" Having poured water on the hands of the 25
Bnl1;tm'l;tas with the hymn' Ya divya {tpa!1 payasft <foe.' the arghya prep.red
of milk as et.ted hefore villi/,,!i,ipet, One ehould discharge, i. e. should
offer; that has been aoid by Kat yay ana : "To each one, he olfere
the arghya upon the handehaviog the pavitra on with the hymn, 'ya divyft
ftpa!!' and with tbe words 'thiB is the argilya for you. " 30
Gandheti, 'perfums &c.', ths context is that the five things
with the perfume aod the rest, one sbould throw. Instead of dhapam
wastl'am, where tbe reading is DM,padanam, it should be supplemented
by the words' should be made. 'Sadipa/,am, 'together with 'the Jamp'-
is adjectival of 'perfumee and aowere'. 85
Here, moreover, au account of the text of Katyayana:" and 'the
of perfumes, flowers, and .Iso clotheB", and frol1\ the text.: "clQthes
474
invocation.
[
Ydjnaualkya
Vet'se 283.
afterwards, perfumes first ", the mention of olothes should be understood
to be afterwards. This, moreover, is indicative as part of the performo;;ce
after the offering of cook ad food. Har, although the period has been
stated by Katyayana and others to be after the main act, still here,
6 that pariod ia aftar tbe particular portion bas a raferenca to tha
performanoa of the Sapil).ij.ana, and tbu, there is no contradiclion.
" The S'rftddha should be offered preoeded by that for
the' Gods," thUB S'atatapa baviog stated with a view to point out
the period ae following the spechl part in Bccorlonce with the Maxim!
10 of" the general and speciol.' 10 the Vaijawapa G(!lya moreover
even cleorly hOB been st.ted to be after the special port in n Sapi!'r!-i-
!,ara!,a S'"ttdd!,a. (230,231,232 (1).
Yfljiia.valkya, Verse 233.
Having given doubled kus'a blades, with the Rk
15 us'antastwa', having ivoked the Pitrs, with their permission
he should then repea.t lyantu naZ,. (233).
then, i.e., after the Vais'vadeva part (of
the S'r1tddha) having placed the sacred thread apasavya, on the side
other than the right, i.e., wearing it in the manner called praehinavita.'
20 Here by saying , then' the anthor here indicates the
sequence' of the (several) parts of the ceremony.
For the three ancestors, viz, the father tbe rest, an
uneven number of 1cus' a blades, donble-folded and circnmambulating
inversely to the right and having gil'en, da.ttwa., these for their
25 seats preceded by (libation of) water, he shonld again pour water,
vide the text of As'va.la.ya.na.': "Having given water, baving
1. IfvrnfErwfrr;:'lIv;r-A general rule or process is stated which is called
If'Tn, the devia.lions from it are called
2. R. V. VII VI. 22. The lull J;\k is .. follow,-
,I .......... 1 .......1,..,...., L I,...,........ I ...
tfl'l"lT'llil I I
3. i'R'liff, and above page 116 11: 10-15 ; alsn
pp. 118-115.
4. 'l'I051;l;tf'l<r-The serial order in "quence of the part' of the Sraddba
ceremony, viz. the worship of the of the PUrs &0 .. <:fiTUs is a :portioll.
the sequence in order.
5. Grl,'-ya Sutra, IV. VII, 5-7,
Ydjnavallcya ]
Verses 233-235
MitAksbnrll-Invocation of the PUrs
given double-folded darbha blades for a seat and having agam
given water ".
Moreover, this giving of water, in the beginning, and in the
end, both at the Vais'vadeva and the Pitriya portion, is to be understood
as ordaining the observance at each part of the performance. 5
"Now, shall I invoke the father, graudfather and great grand-
father P" thus having asked permission oE the Bral!-maQBs and" do
invoke", thus being permitted by them, with the J;l.k. "Us'antastva
nidhimahi &0," aile should invoke the father and the rest and with
the mantre,' "Ayantll nul!- Pitaral!-, &0." he should honour them 10
stauding by them. (233).
Yajiiavalkya, 232(2)-23a.
Tato 'tberealter', i.e., after tbe worship of the De vas, apasavyam
baving put the sacred tbread to tbe left i. e., p"ileltindvitam, tbe Kusa
grasB in pairB and turned twice round, one sbould offer i. e. give as 15
seats for 'tbe pitrs in an inverse ambulatory manuel' by the len tnrn, and
after asking permission ofthe Pitr 'may I invoke tbe Pitrs',
Rnd being permitted by bim witb tbe word s 'yeB, do invoke', the
performer of the Srt1ddha witb the {lit U8antastvr2 nidhimahi ete.,
should invoke the PUrs; and Tata!l, 'thereafter', i.e. after the scattering 20
of the BeBamum, in remembrance of wbat is in the mind, one should
repeat the mant"" Ayantu pita"a!l etc.', (232(2)-233).
Yajiiavalkya, Verses 234-235.
With the mantra 'apahata' having scattered
sesamum all round, acts to be performed with barley should 25
be performed with sesamum; one should perform' the arghya
&c. as before. (234).
Having given the arghya and having collected
their drippings in a vessel in accordance with the ordained
rule, with the mantra Pitrbhya(1 ,sthi'tnamasi he turns the 30
vessel downwards. (235).
1. The full text i, an'l"g; ,,: rio,: w1ffir arfln;'IRlr:
2. The Mitilk,haril reads 'w1fi'if"'[lre; 'l.'f91i.', while the Viramitradaya
reading is 'l.'f'l<l' ..
for the
[
YdjiiavaZkya
Verses 234-235.
Yawarth[i., acts to be perfonned with barley,
i. e. performances which could be accomplished by the nse of barley,
snch 8S the scattering down aud the like, with sesamum, tilai!!, shonld
be performed. Then he should repeat as beEore viz. the putting up
5 oE the arghya. vessel aud ending with covering it. In regard to that
this is the special' rnle.
10
15
20
"rhe sesamums shonld be scattered around the Bdt1;tma1,us from
thB left side beginning with the mantra' "Apahatfl ralClJhansi &c.," and
in three vessels oE silver &c., within which are tbrown /cal'chas'made of
;R PaO'e 68
o .
uneven number oE Kus' a' blades with the mantra
" S' anuodevi &c." he should pour water with the
mantra' "Iilosi Soma devatya1f, &c.", one should'
throw sesamum, flowers, and sandal, and placing the arghya vessels
before the Bri11;tmaJ;l8S witb tbe words 'Suadha /J.'phyah', aud repeating
the mantra "Yh divyl1,' &c." at tbe end, one should pour the ar,qhya
water into the hands of the saying' :-1< Father I tbis
arghya is for you; Grandfatber 1 this arghya is for you; Great-
grandEather ! this arghya is for you."
Under the text,' one for each, or for
course also, three vessels should be placed.
both, in
(234)
the alternative
Having thus given the arghya, arghyal),am
samsrava.n, of those ar,qhyas the drippings, i.e., the arghya waters
that have dropped from the hands or the Bra(lmaJ;las, should be
collected in the vessel for P.it,:s, and having placed on the ground
25 Ii /cus'a pillar' with the ends towards the south with the mantra,'
1. distinguishing it from lhe rule ,tf1ted before.
2. The ful! mallt"a is a' follows:-mfiIT amu Ii
n.wny be the Asw'as and the the enemiea of the gods'.
3. wIi-of the Dorbha gra". A sort of a sprinkling rod prepared
by tying together blades of KII!a grass and fastening them at the end with a
knot to hold other substaDces snch as the TulaBi, ma!iJ" &0.
4. ifr<i'r l "'": 19'1'![ 'l'!: I
see A'Bvall,yana Gr. Satm IV. VII. 8.
6, sntI: see Dote above OD p.
6. 'fq1;: ::I1Cif Fr &c.
7. See Verse 228 above p.
8. the pedastal seat.
9. You are the reBting plaee for the maileB,
---.'--- .. -
ydjuavallclla ].
Verses 234-235.
Vlramitrodllya-Daiva s'raddha.
4i7
sthflnamasi", he Bhould hold over it that vessel, nyubjam,
turned downwards, and he sbould place over it the argh,1/C! vess el and
the pavitras. Thereafter one should offer perfumes, flowers, incense,
lights, commencing with the formulas "Father, this perfume is for you.
Father, this flower is for you, etc." (234-235). 5
Viramitrodaya.
Daive, 'for the Daiva SrMdha'. those acts whic hare
accomplished with barley, should be performed with sesa.mums.
Argllyildi tu purvavat, ' the arghyas etc, however, as before,' i. e , after
the manner of the devasrilddha, one should offer. By t.he use of the 10
word iidi, 'nnd like others,' nre included even those things to be offered
at the htter end, snch BS perfumes etc. If the reading be R!tryat,
'should perform', the meaning of arghyadi, 'a1'gllya etc.' is t,o be taken as
commencing with tbe offer of the arghya and ending witb 'the covering.'
By the nse of the word tu 'bowever', is tbis distinguished from the 15
mq,ntra ,yovo,iti' etc .. Ka,tyayana having prescribed a different mantra
for a Pitrya 8raddlla viz. 'Tilositi' with this direction, 'he shl),[j offer
tilas'. (234).
Viramitrodaya.
The A.uthor mentions a special rule of proced ure in regard to the 20
arghya for the Pitrs
Yajiiavalkya, Verse 235.
to thoBe', i. e., to the Pitrs, argllyam datwil, ' having
offered the a"gl,ya, sansravil" , 'tbe drippiogs', i. e. the residual waters
from the arghya, therefore also from the vessels of tbe two gmod-parents, 25
pft/"e, 'io the veseel " i. e., io t.he va"el for the Pltrs,
, in accordance with the ordained rules', in the order of the commenoe ..
mant, Krtwa, 'having collected' i. e., poured with the mantra "pitrbhyai'
sthanamasi, 'you are the seat for the Pitrs', pitfpatra"" 'the vessel for the
. pitrs' ooe turoe dowo i. e., one should turn downwards, nYllbja1n. This 30
is the meaniog. Similarly, also io tbe reading 'asks',
should be underetood as being in the potential illond. By the uee of the
word adhah, 'downwards,' it. is established, oval' the vessel for the
father, the vessel for the grandfather, and over it, the vessel for the great-
grandfather, ia to he turned down. In the Brapmapuralla: "Having 35
placel in the Pitr vessel there.fter t.urned downwards, one should place
it towards tbe North". Yama: "First the vessel for the father, onit
11
478

[
Yrlji,avaikya
17 or8B8 fJ3lJ-23 i.
one should place that for the .gmndfather, and thereon having placed
the one for the great-grandfather, one should not lift up, nor should
one repeat" (235).
Yajiiavalkya, Verses 236-31.
5 One desirous of offering in the fire', having taken up
food flowing with ghee, askS,' and on being :permitted
with the words 'Do offer', after having offered an oblation
into the flre as in Pitr-yajila, (236).
The residue from the oblations, however, he should
10 with attenti.on :place into vessels procured according to
means, particularly in those of silver. (237).
:-Thel'eafter, desirous oj o.ffering in the fire,
Agnau having taleen up food, annamadaya, ghrta-
plutam, flowing, i. e., annointed with ghee, .one should a.k the
15 Bral).maljaS, "I will offer in the fire". The nse of the word ghee
is with a view to exclude pulses, vegetables, pot=herbs, &c.
Tben being permittell by them with the words "do offer, /I
placing the sacred thread on the right shoulder,. and after properly
preparing' the fire and taking np the f.ood with the ladle, one should
20 make oblations into the fire in accordance with propel' sacrificial
procedure for oblations with the words: 'So maya pitrrnate swadha
nama(!; Agnaye Kavyawahanaya swadM
" ro somB with the Pitl's, this food with my respects. To
Agni the Kavyavahana, this food with respects ".
1. a special portio. of a Srdddha performance. A Sraddha
may bel and is often performed, in two ways, either with Pi'1}c!adalla, or
without it, in which case it is called When the Sraddhn. is
offered with the acoompaniment of the Pi:t4adal1a, the fire is worshipped.
This fire is cD,Ued 'Qi"s<Jtff[<f, distinguished from the fire
invoked at tbe daily sacrifice, of the honseholder _ In this fire, the
oblation, are offered tbus: \9'1"1 "'I:, 31i!'ir ('['[I 'I'!: &c_ This
is oalled the 3THiq;(IJ[.
2. i.o, asks the permission of the Bral;1mlll}a3, as in the caBe of the
Vhlvedeva worabip.
3. the fire by adding
fuel. Bolam. P. 596 J. 27_
Ydjuavalkya ]
Ver8es 238-287.
Thus having offered oblations,! according to tbe ritual of the
Piw:!a pitrY1jiia, and baving tbrown the mekphana,' one should place
the Tesid1!8from the oblations, in vessels for the father
479
&c. procure d according to means, ya tha.la bhopa
avoidiug earthen vessels, but particularly iu silver ones; but not 5
in the Yais/vadeva vessels, with attention, samahitap, with the
mind not diverted anywhere else.
Here, although it has been stated generally 'in the fire', still in
the case of one who hfls consecrated the fire and has established all the
five completely, the aupftsana' fire being non-existent, in regard to the 10
Parv!I1 . a Siraddha which is part of the Isacrifice of
oblations to the manes', for which the DalcliMrpa fire is prescribed,
and that fire being available, the oblation should be offered in the
Dales
1
hi1fa fire, this being a case of an exception to the rule' e
a
Smttrta performance in the nuptial fire'. As says Markal)geya: 15
"One who has consecrated the fire may, however, offer oblations into the
Fire with care; while one who has not kept the sBcred fire
should offer in the Auptlsana Fire; or in the ahsence of fire, to the
twice-born, 01' in water."
Where, however, fire is only halE' consecrated, in that CBse as 20
the auptlsiLlla fire is avuilable, whether one who has consecrated tbe
fire or even one who has not, anilhitl1gni!., the
agniLukaml,ia oblation is in the ctupasana fire only.
So aisa in the three rites of iLnviL$h!iLlca, &c., and owing to the
extended application or the ceremonial observances of the Pi1;lCfa 25
1. These are the oblu.tioDe offered to the fire in the agnmekarap.a.
SwaMi and Szuadhli are described as the two wives of Agni, the Fire God;
Swadha being invoked at the sl'addhu, and Swaha nt other ceremonis!!.
2. 'ire1r:rr-B1ades of ](us'a grass med for encircling the fingers at the
time of offering the oblation,
3. a1IQI",m'ii:- .lso cnlled l!.nIH, or the householder'e fire, kindled
at the wedding nnd bpt permaoently. also called is the
southern fire, the sncred fire placed southwards) onB of the three fires.
4. SeB above velse 97 p. 267.
5. explained by Laugak,hi cited by Balambhaga
thu" "31'fr'lT't ,>[if sTi'HQl'fl"ii',,[ I '39['f14 'fi!i(lfll'l.'I'il: II .Iii
W'f;fil R;;[\I 91n I '3,\;;p'il'f 'felli!: qloli 'l'(iler ij; II ,ii'r,
480
eight S'rdddhaa.
[
Y djnavalkyo
Verse 2J6-231.
pit'(yajna, in the fonr rites such as the R{jmya and the rest, the homa
is to be made only on the hand of the Bral).msQas, as Eays the revered
G+pya Kam:
"The the Purvedyu, every month, and the
5 P{jrvaIJa S'rdddha, the Kamya, tbe AbhyudaYa, the S'rtlddha on the
and the eighth is the S'rflddlza. In the first four
of these, for those who have maintained the fire, the oblation is
ordained to be in the Fire; and it should be in the hands of the PitU!I
Brahmana in tbe latter four."
. .
10 The meaning of this :-
" On the eighth days of the four latter fortnights of the
Hemanta and the S'is'ira are Ahtakas celebrated." I Thus have
the been ordained.
There, what is performed on the ninth day, is called
15 that which is performed on the seventh day, is
Purvedyu, on the preceding may; Every month, in the dark fort-
night, on the fifth or any other following day, that which has been
ordained under an extended application of the AIJvahtkya, and on the
am{jwasyit day that which is ordained after the pit-ita pit'(yajiia is
20 parvaJ;lam. Tn connection with a desire for the heaven, that which
is ordained to be performed in lc'(ttiM and the like other constellations
is Kamya; as also that which is ordained to be performed on
occassions of prosperity, a such as e. g., the birth of a
son, &c., or the consecration of a tank, a pleasure garden, or the image
25 of a Deity. On the the same as has been ordained as
here by the word Ekoddihta, Bapit.lq,ikarar;ta is
indicated, as in the performance of that, also occurs. Not
merely of the Pdrva/Ja, as in the Ekoddihta by itself that is absent.
Or, according to the opiniou of G+pya it
30 may mean even direct as in the direct
also occurs the offering of oblation on the hand, it is ekoddil}h(a itself.
Of these eight, in the first four, in the case of one who has
maintained the Fire, the oblation is to be in the Fire. In the latter four,
1, .A,iivalliyana Gr. Batra II. 4-1. See f. 450 above,
YdjizarJalkya ]
Ver8e8230237.
Viromitrodoyn.-Offerinu" 01' the halld,
481
the homa is offered on the hand of the Pitrya Of a person
who has not maintained the sacred fire, nnder the
* Page 69. rule that for a twice-born whose father is dead the
Parvar:a is nitya, of such a one also the oblation is
on the hand alone. Vide the text :- 5
" The twice-born whose father being dead, and who does
not offer S'rilddha every month on the waning of the moon, that
one becomes liable for a Prayas' chitta. "
Similarly in Kdmya, lbhyudayika, and
on hand also, for "In the absence of the fire, on the hand of the 10
Brl1l;1mal)a even, one may offer" as has been stated by Manu'.
Of that which is offered on the hllDd, &eparate eating is
prohibited. As says the revered author of G!'llya Sutras i-" Food
offered on the palm of the hand, the unwise eat separately; the
manes are not satisfied thereby, and they do not get the remaining 15
food. That (therefore) which has been offered on the hand, as also
that which is otherwise presented, all that should be eaten by making
it into one, no separation is allowed." (236, 237).
Viramitrodaya.
Ghrtapl!ttam, 'fiawing with ghee' i.e. besmeared with ghee; 20
annam ftdaya 'having taken tbe food' i.e. taken Ollt of the food prepared
for the Sraldha; "I will perform in the fire", thus he asks the BraJ.:!.mal,la
for tbe Pitr. Then, 'Do perform', thus being permitted by the
pitr !Iajnatat, 'as in pi1rya)na, i. c. as in the
agnau',uttva, after having offered an oblation, 'into the fire,' 26
annam, 'the food remaining as the residue from the oblation,'
'in the veRBels,' 'witb attention,' i.e. with unperturbed mind,
prariadyat, 'one sbould place', i. ". Gne sbould pour.
The Autbor discriminates the ve,seIB, yatheti, 'according &c. '
YathalaMam, 'procured according t,o meane', . u, 'available' i. e . 30
procured, 'particularly,' w.here a higb resu1t.ing fruit
is desired, especially ' in those of silver,' i. e. in those made
of sil ver.
Agna!t, , in the fire,' tLis is in regard to where it is with fire
with a wish to encircle the food. For one without fire, bowever, the 35
1. Oh. III. 212.
offering of the food.
[
Y djilavalltya
Yer8fl 238.
oblation is in the palm of the Bral,lma".'s hand, vide the text. "In
the absence of the Fire, however, in the palm of the h.nd of the
Bral,lmn,," or eveu in the water." By the uee of the word, tu, 'however'
in the rea.ding and going with it even in the absence of Fire
5 the oblation in the vesBel bas been separately noted. (236-237).
ya.jiia valkya, Verse 238.
Having placed the food, and with the mant1'a' The
earth is the vessel' having consecrated it, with the Rk
, Idam Vishnuh &c.' one should in the food cause the thuinb
10 of the to enter. (238).
food, consisting of boiled rice,
broth, milk pudding, clarified butter &c., dattwa,
Tbe offeriug of having in tbe plates with the mantra
the food. Prthiwi' te llatram, 'the earth is thy vessel',
15 patra.bhimantral)am krtwa., having GOnS6-
Grated the plates. With the J:tk. Idam vichakrame,
all this Vish1!u strode, anne niwesayet, &c.
in the food one should Gat!se the' thumb of the to enter. In so
doing, iu the Vais'vadeva portion with the sacred thread on his left
20 shoulder (ya}I'iOpaviti), with the mantra "0 guard the havya';"
as to the food in the pitrya portion, he should place the sacred thread
on his right shoulder, pr8,chinuviti, with the mantra "0 protect the
kavya food." Since in tbe of Manu has been stated '0
protect thou the havya and kavya ' shonld one repeat only.
1. The full text. qp,l "l1l.\1"11'lt ''fl'
l'ii'UI9c!i 31'!1[!1iir.('l'jij;.
2. The is "'g! I _6
3. Iiat!ya Bod Kavya-bobh menD oblations. Havya is used iu r:lierence
to oblations offered on 1111 ocoasions other thaD of Q, Sra.ddha, at which the
oblations offered Bro called ][avya. Oorresponding to these also, the fire
which ill supposed to be the medium for conveying these offerings is de3ignnted
and invoked 08 carrier of tbe havyas on all ordinary occllsions,
while,t iJ,iJ,ddha h. i, os ""q'ltif\' tbe t"DBmitte, of the kavya

-----
... '
"
Mltiltcshnra":""'Foodfor the ,LJeva8.
483
Viramitrodaya.
Annam, 'food " even by adding to the residue from tbe oblation
so as to make it adequate for the satisfaction of a man, datwd 'having
placed', in .the plates and encircling it. with the mantra, prthiwi
te patram, 'the earth is thyveBsel ',patrasya. 'of the plate' i.e, of the 5
food plate, abhimantra!!am krtwri, ' after having pflrformBd the conseCrB-
tion', in the circumscribed food; of the twice-born, i.e., of the llrdl).rnal)'
invited Jor the S'rdddha, the tbumb with the rk, idam 'this
the etc.' nivesayet, 'one should coueo to enter.'
. Hereafter, the distribution of food will be staled in another 10
connection under tbe text.' "Food agreeable and .acrificial" its
non-mention here, anrl ita mention in connection with the encircling
of the food desirable for tbe Brl1J:!.rnal)'18 only is with a view to brevity
of corn position.
Yajiia valkya, Verse 239.
With the Vyaprtis the Gayatri, and the three Rks 15
lo1adhuvdtfJ, &c., having silently recited,' as you please'
so should be addressed, and they also should, eat with
speech controlled, (239),
:-Thereafter, "to all the' Devas this food which
has heen encircled and also is being presented let it he to their satis- 20
faction," thus witb barley-water. having to the Daiva Bra.l;>mal}R
announced aud similarly 'to the father,' 'of such a gotTa' and '0 such a
name', this food which has heeu eucircled aud which is being presented
let it be to his satisfuction, with the sesamum water having announced
to the Bri1l;>mal}B at the father's aud similarly, to the grandfather, ll5
aud the great grandfather also, having announced, and afterwards
having given the aposana water with the Gayatri, together with the
already mentiDned'before and the three.' beginning with
1. See further on Verse 240.
2. 19';i;"iir 1[q.'!: ;;:<;<r.\ "TiiT. Thus i, the food
offered indicated to the at the ViSvedeva seats.
3. See Verse 23 above p. 88.
4. The three J;lks ODDnr both in the J;lgvedn (1-6-18) as well a, in the
Yajurvedaj these are:-
I ... I ...... ,.... I I
(1) ''TnT '1<111::" t[lJ; 1<I"'f9: 1 1
(:l) 'I!! I 'I!! 'I: I
I .... I ...... " I "
(,) gwrT:-T li!.'l: I 'l1::fi'1T9T "'Rl 'I: I
Mlt!lkshnrJ1. -.A bhis
i
raV(ttI8.
[
Yiiji.avallcLa
Verse. 240.
Madkuvatil &c., and repeating thrice" Madhu", "Madku". "Madhu",
one should then address the words yatha sukham be
plesed to eat at your pleawre, vide this text of pa.raskara and others.
"After repeating tbe sankalpa and to tbe Pitrs and tbe D8vas, tbe Savitr,
and tbe recital containing tbe M,\dhn having commnnicated the
food at the s'rftddha. and offered the apos'ana, and the request to eat
(at pleasure) tbereaher the mells similarly, the Gilyatri three times or
once, one should repeat together with the vyilhr1is ; so also the three
beginning with Mdhuvatil and tbree times the word Madhn.
Bhunjiranstepi, vagyata.p. they also should eat with speech
controlled, tbose Bra\1maJ;las also 'with speech-controlled i. e. in silence,
shonld eat. (:l39).
Viramitrodaya.
Together with the three vyft(irtis, the savitr; If,k; madh" lO{Ua, &c.,
the three rks, having repeated, 'at your pleasure, may you eat', thus
addreBBing the the performer of the S'raddlla Bhould repeat.
ThOBe BrG.lfmagaB alBa vagyata, 'controlled in Bpeech " i.e., in silence,
bltunjlran, 'Bhould eat '. By the UBe of the word api, 'alBa', Bre
included the avoidance of laughter and the like. Sinee Devala has
stated: "While yet laughing, one who e.ts, that one does Dot carry
satisfaction to the Pitrs." (239).
Yajiia valkya, Verse 240.
Food which is agreeable and sacrificial, one Should
offer without anger, and without haste, to the satisfaction,
however; all the while silently, one should recite sacred
texts, and also the former prayer (240),
food, of five sorts viz. consiBting
of that which may be consnmed, eaten, licked, Bucked and drunk;
agreeable, that which to the Bralfmalfa, or to the deceased, or
to the host is agreeable; havishyam, sacrificial, fit to be offered as
an oblation at a S'ri1ddha, viz. "Paddy rice, fine rice, barley, wheat,
26. Sii.vitr:;tk is the aame 8S the Ga.yatri, see page 8 above.
27. g"'!;;T-l!'ood which con be used by hermHB.
Ya.inavaZ!cya ]
Ver86 2:10.
Mltllkshnra-AccBplable and unacceptable food.
kidney-bean, black-bean, hermit's food, lcalas'flka', maMa' allea',
cardamom, dry ginger, black peppel', asssfretidu, raw sugar, refined
sugar, camphor, rock-salt, lake salt, jack-fruit, cocoa-nut, plantain,
plums, preparations of cow's milk, such as milk, curds, clarified butter,
485
milk-pudding, honey, and meat &c., and the like" well known in 5
Another smrti, are to be understood_
By the nse of the word sacrificial' are excluded things which
are improper and prohibited in other smrtis such a.,
Kodrava' grain, llfasura grain, gram, kulittha', pulaka', nisprlva' ,
rdjaml1ha,' the white pumpkin, egg-fruit', apodakilO, bambooshoot, 10
long pepper, the vachfi, ulihara salt, birfa salt, und the
milk of wild buffalo or of chamari autelope, also the preparations
of such milk, such us curd, clarified butler, or pudding of their milk."
AkrodhanailJ., without anger; even where tbere may be
occasion for anger; atvaralJ., without haste, without excitement; 15
atrptelJ., to the satisfaction, i. e. one should give. This is the
connection.
By the use of the word tu, 'however', is indicated that one
should so give food that something may remain as
Page 70 * a residne, as the residue is the share of the 20
servant class". "They declare the fragments
which have fallen on the ground at a S'rilddhs to the manes, to be the
share of dutiful, honest servants."
1. pot-herb, oC"imum snl1(Jtltm. Known in Hindi as
It, qualitie, are de,cribed by Vagbhata as follows:- .
'l'n{fl '1'1,,'1[1';;- "I 1'Ie!lf I iflqif >rq;i "f.ff II
2. 'W1'1[l;'Ii",-a fish with prominent film-. kind of prawn or
sea-crah.
3, lP96rf-i. e. pure food whioh ca.n be used at a sllorifice. See
BalambhElrtti p. 523 Ilnd the rollowing pages; these hElve been detBiled
everywherej Bee j\{o.nu III. 292 P.
4. cl?fG'f-Paspalum.scl'obiculatum, eaten by the poor.
5. in Mluathi ss Wf05Q or j dolicnas bi,llmlls.
6. g",,"-empty or .hriveUed grain.
7. f.j6'lT9-' kind of pulee.
8. \1"f'Ilq-A kind of benn
9. 9TitT<li' also known ss 91f1f<ii:
10. '1""[:
11. Manu Dh. III. 246.
12
486
[
YdjiiatJalkya
Verse 241.
So also atrptefi pa vitral).i, to the satisfaalion sacred lem/8,
such as the and Pllvamani hymns, and the like; japtva,
after recilin,g, and having known that they have heen satisfied, the
aforeststed japa silent prayer i. e. 'together with the vyflh?:lis'
5 thus mentioned, one should repeat. (240).
Viramitrodaya, Yajfiavalkya, Verse 240 (1).
'agreeable' to one Belf, and to the Bn\l;tmsl)s; that too
' crificial' only, i.e., only that which is propsr for a
S'rlidaha; ahrDahana!!, ' without anger' and without haBte alBo, so being,
10 to the Bral;tmall's, aaayft/, 'one should give, &c.'. By the UBe of the word
cilrt, '.also', are included articleB for sBasoning, &c. 240 (1).
Yajiiavalkya, 'Verse 241.
Taking up the food (one should ask) "are you
satisfied" ? and as regards the remainder, having in the
15 same manner received their permission, he should scatter
that food on the ground, and should give water once at a
time to each. (241).
:-After that, in entirety annam adaya,
talcin,g up the food, and tntafi sthafi, are you satisfied? thus having
20 asked, aud "we are satisfied," thus having been addressed by them
and again asking "there is some remaining, what is to be done
with it 1", and after getting the reply" Eat along with the relatives",
and aEter accepting it, that food, iu front oE the Br11l;tmaJ.1a in the seat
for the neGr the leaviugs on the ground covered with blades of
25 darbhas with the ends turned towards the south, aud with water
containing seBsmum, with the Rk Ye Agnidagdha, those, who
were burnt by fire &c., throwing it' down, he should again scatter
seBamum water.
After that on the palms of the for ,ga'.'0U(!ha
30 sipping. sakrt sakrt, onae to eaah, apo dadyat, he should ,give
water. (241).
Yajiiavalkya, 'Verse 242.
Having taken up the entire food along with
seSamum. and facing the South, near the leavings, one
35 should offer even as in the Pit?:-yajna. (242).
YdjiiavaUeya ]
Verses 240 (2)-243.
mltnksbarA.-Th, Vi/cira ..
487
:-By an extended application of the ritual
laid down for Pi1,l4a Y,tjna, where the
The Pinda- chal'U cooking exi,ts cooked, with the remainder
of the charu from the aqnau /carana, sarvam
annam upadaya, having tkon up enti1'e Jood, 5
sanuidhau, near the fire, pindan dadyat, one should offer pi1'!das.
In the absense of that, annam, the food, prepared for the Britl;1mBI;Ja8,
sarvam upadaya, ta/cing up the entire, satilam, along with
sesamum, i. e., mixed with sesamum, dakshil,1amukhap., facing the
South, near the leat,ings, iu the manner of 10
Ph,da- Pitr- Yajna pil).dan dadyat, one should pi1'!das. (242).
Viramitrodaya. Yaji'iavalkya, Verses 240 (2)-243.
Atrptei" ' to the ,atisf.olion " i,e., until the satisfaatian of the
Bril\lmal,las; pllrva japam, 'the nforestated japa', oomisting of the
vy{ll'rti, gdyalri, and the madnu vdld, &c., stated to be repeated; 15
'sacred texts', such as the Puruha SM,ta and the like
others; by the use of tbe word tatM, 'and aleo', the and
the like others, having repeated; 'takiog up the food " annamrtdrtya,
remaining from the S'raddha, bhllmau vikiret, 'one sbould sca.tter on
the ground " with the recitation of the manlra' agnidagdhrt, one should 20
throw. Thereafter saari sa/lrl 'onoe to each', with the words 'thiB is
for you, the apos'ana', he should give water.
1. as the 10 ],i.ks commening with.
,.....)....;. .... "" __ I.,.,., I
'f '1''91
J;>k Veda III. 4-23=4-1-4, so oolled from l'ell;rr: ite
A. Veda VII. 2-18 and Oommenoing with
l:;nqB9 'ff"f &c. These recitnls are oalled 3lMllT9ll'fS which either the performer
himself should recite, or cause these to be recited thruugh For the detBils
of- the 3l1l:rlll9DT selections for the Bevenl Vedas Bee pa.ges 60-52, also
p. 65 11. 22-25.
2. the yaj'll' 'iiSI>re:>'H 1\S'filr'P"ll &0. or a montra like
the fol1owing:-
'fI 'illifr ''i; 'flf I ,",;fr 'H'1i 'fliT" II
The two f9fiF;\B are alEo offered as follows.
The part near the Visvedevil Bra1.1OlBI.1a
7
S plate with this mantra
Brlibmat;Ia's plate thus.
'ii ifEfr I f.tr'fit II
The second near the pitT
1\ l'!rr1l;,jr '!r: WOlfer'!: I 'm'lrrqi\>?jr flr",,11'i\ i[[1"1'll' II
488

[
Ydjiiaualkya
Verse 243.
Then' are you satiefied " i.e., by asking, ae is understood; of
courss 'we are satisfied " thus answered by them, the
residue " i.e., of the food cooked for that s'rttddha, anum{},nya, 'having
received their permission', i.e., nfter the qusstion by the performer of
5 the 8'r{},ddha, 'what should I do with the food which has remained r',
Bnd the answer' along with ths relatives, enjoy', thus having obtained
the permission, sarvam, 'the entire', i. c., BII varieties of all kinds,
together with the condiment" &c., annam, 'food " Bali/am, 'along
with sesamums', up{},dr1ya, 'tnking up', and making it into the
10 form of a .annldl/au, 'near tbe leavings " of the
Bral).mol)o, after the manner of the pitryaj1'a, pind{},n, 'the pil)das',
'facing towards the south " one 'shonld give'
pradady{},t.
By the nse of the word tu, 'however', the japa after the reply of
15 satisfaction, has been distinguished. In the expression ' aT",',
the word aha,' and also', is inclusive of the ssasoning articles. The
word eva, 'only', accompanying the word' anum{},nya " baving the
permission, is with a view to provide prominently the neceesity of
permissinn. By the use of the word ella, 'and' a Becond time, is added the
20 question' I shall now prepare the piJ)i).a.' And from the capacity of the
question, the answer also may be nnderstood. In the expreesion
dadyat aha, 'shonld give also', the use of the word cha adde by inclusion
the sipping oftbe water after the scattering of the food. Hellce also in
regard to the &anamana, sipping of water, thele is an absence of a
25 direction for facing towards the sontb, and again with a view to reach
that 'facing towards the sonth ' has been stated. That, moreover, is to
accompany the expression apo dady{}'t, 'one should give water', and
everywhere. (240-243).
Yajilavalkya, Verse 243.
30 For the maternal grandfathers also similarly should
one give. Then he should give water for the {),chamanll, then
he should cause to be recited the benedictory recitals, and
also the Ak?hayyodaka-243.
for the maternal
35 grandfathers also, beginning with the invocation
The Giving of the of the Vis'vedevas and ending with the offering
Ak?hayya water. of the pilfi!.s, the acts, evameva, simlarly also,
he shOUld perform, Thereafter to tpe Br,l;Jmalfas
Ydjnauallaya ]
VerBo 248
vdchyam.
achamanam dadyat, one snottld give water jor sippin.q. Swasti
vachyam tatap. kuryat, then one should cause to be recited the
benedictory recital, i.e., may you be pleased to pronounce benediction."
Thus he should cause the Britl).mal)8S to recite the Svasti-formula.
489
When by them also 'benediction' has been pronounced, 5
'Please say that this may be undiminisbable' with these words one
shoilid pour water. By them also should be deciE,red " Let this be
undiminishaole".
Viramitrodaya
The order of performance of the S'raddha for the father, etc., the 10
Author extends to the three S'raddl,as for the grandfather and the rest
Yajfiavalkya, Verse 243 (1).
By the plural numher indicative of the first, are included the
three. By the use orthe word api, 'also', in the aMy"dayika S'raddha
are included the three maternal ancestors. 'thereafter', i.e., after 15
the offering of the pil'4as, to the invited for the S'raddha,
. aal,amaniyam dadyat, ' Olle should give water for sippiog " vide the text,
.. Perfurnes and the like, one should throw in silence, and thereafter one
should cause the twice-born to do the sipping."
Yajiiavalkya, Verse 243 (2). 20
Tato, thereafter, i.e., after the sipping of the water by the
Brl1l).ma"oB; the word 8wa8ti, should be got pronounced, i.e., iB to be
pronounced through the Brl1l).rnB"oB, where thiB is done, that iB 8wasti
vaal,yam, 'benedictory recital', i.e., a benedictory pl'onouncernent. This
benedictory pronouncement, however, is an additional under the view 25
of' Yajiiavalkya, Bince it haB not been written by Katy:iyana and otberB.
Akl!hayyJdalwm, thuB;"On this day this food, drink, and the rest offered
today for Buch and such a one of such a got"a, of Buch a name let it be
undiminishable" by theBe and tbe like pronouncernent" Olle Bhould offer
water mixed with BeBamnm, clarified butter and honey to the six 30
beginning with the father and the rest. That in which is undiminish-
ahle water, thul the act of giving water in thiB rnanner, iB the rneoning
of the expreseion al'l!hayyodaha. The word alta, , and' has the sense of
wa, 'or '; the wordeva, 'also' hUB the BenBe of distinguiBbing it from
the swastivdel,,,,na. ThuB, the conciuBion is that either preceded by the 35
pronoullcernent of the 8wasti, or UIBO not proceeded by that, one Bhould
perform the al'l!lwyyodalla dana. (243).

490
Mi pr01JOUnCllmeU t.
[
YdjiiavaZkya
VerBeB 244-245.
Yajiiavalkya, Verse 244.
Then having given the dakhina according to
capacity, one should bring about the pronouncement of
SwadM; , do pronounce' being thuB pel'mitted, he should say
5 ' please pronounce swadM for the concerned'. (244).
:-Afterwards, according to capacity
J].am dattwa, having given dakhi(l<i such as gold, silver, Bnd after
.aying, "May I cause noW swadha to be recited p" and by those
Bra\,ma\laB being permitted with the word; "Yes, do caUBe it to be
10 pronounced", prakrtebhyap.,jortheconcerned, such as the father and
the rest, and the maternal gl'andfather and the rest, 'may you pronounce
the swadbft " thus should he cause the swadhi1 to be recited. (244).
15
20
25
Yajiiavalkya, Verse 245.
They Should say 'Let Swadha be', and after thus had
been pronounced, he should sprinkle water on the ground.
He should then say" May the Vis'vedevas be satisfied."
And this having been pronounced by the Brahmanas
should pronounce thus: (245). . .
alBo, shmdd say
Parte 71 *
"
"let swadhiL be." After thus had been
prcuonnced, uktwa, by them, thereafter, with the
Kamanc!alu, he should sprinkle water on the
ground. After that, he should say" MB.y the Vis'vedevas be satisfied."
The Bl'a\lmalfas should respond "Be satisfied, the Vis'vedeva . "
Thus having been pronounced, this, idam, i e., to be stated hereafter,
japet, he should pronounce. (244).
Verses 244,245 (1).
ThereaftBr according to one'. car,acity, having given
in gold or silver, to t,he Daiva and Pitt One should bring
30 up the pronouDcementof SwadM. 'Sball I caUBe .wadha to be pro-
nounCBd l' Thus be Bhould address tne Then' Do cause
to be pronounoed', being thus permitted, be should request the
Brahmanas thus: "Be pleaBed to pronounce the .wadM 'for the
pra.krtebhyal}, i. e. for the fathsr, grand-rather, great grand-
35 father, mother's father, mother's fatber's father, nnd father's
Y djfzavalkya J"
VersBs 245-246,
Prayer.
49i
father's fat.her." And when thus requested the BraJ:tmol)as should
pronounce 'May swadMt be'. (244).
Bkamau 'on the ground', i. e. on tbe ?i!,das closely place a on the
ground .nd covered with the k",a blales together with the pavitra
witb tbe mantra '1kjam vaT,anti, &c.', oue 'sbould elHinkle water', jala?n 5
sinGhat, i.e., in tbe form of a continuous water-line in tho southern
direction, One ebould pour. As has been eaid io tbe OhjJand.ogyopa-
ni,hat; "Tbe pi!'';'as covered with the pavitra, one shollld eprinkle with
water .fter turning up the vessels". Here. tbe giving nf tbe Dakl!ki!,a
before tbe prn"ouncament of the swadM is "nnther altero.tive courB' 10
Bince Katyayana and others have stated in an inverae order. 245 (1).
Yajfiavalkya, Verse 246.
Liberal-donors may, among us. inerea,se, and the
vedas, and the progeny also. And faith, may it not forsake
us; plenty to bestow, may we have. (246). 15
:-Dii.tiLro, liberal donors, at gold and the like,
no, among us i.e. in our family, abhivardhantam, may increase,
many also may they b8; Veda.seha, vedas also may increase, by meanB
at learning, teaching and coustant application for
Reqnest to the knowing their meaning; santatiseh, the progeny 20
Bril.J:tmaJ;lae. also, tbrough sons, grandsons &c. in a line of
continned snccession; s'raddha. eha, and faith
also, regard for ancestral rites, no, us, ma. vyagamat, may not
forsake, may not depart from ns. Deyam eh, to bestow, sncb as gold &c.
bahu, plenty, unlimited in qnantity, may be with us. Iti, thus i. e. he 25
should prononnce thiB; this is the meaning. (246.)
Viramitrodaya, Yiijiiavalkya, Verses 245 (2)-246.
Visvedeva!L priyantam, 'May the viivBdevas, be plea sed'; he
shnuld speak loudly; thUB is the connectinn. By the uee of the word
aha, 'and', the performance preceding this, i.e", the lifting of the 30
plnclas is added. Thereafter, when by the s'rildd!w Brlihmnas has
declared 'may they be pleased', one shnuld utter the formula
'Df1taro &c.' By tbe I1se of the word Gha, 'also', the pronouncement ofthe
performer of the 8'rftddha, viz., 'may our family increase' is developed
by the responsive wnrds of the Br1lJ:tmal)as 'm.y it increase '. The word 35
492
[
Ydj;lavalkya
Vers6247.
iii,' , thus " is not indioative of oonolu,ion, but has the sense of
oommenoement. In thi, way, "Food al,o, with u, may be in
abundance; gueats also may we obtn.in; persons begging of us, may
a1,o be; and m.y we also not beg of anyone. These may fruotify
5 .s true benedictions" to tbi. eud,' the pronouncement becomes
established. 245 (2)-246.
Yajiia,valkya, Verse 24'1.
Having said thus, and having spoken pleasant
words, a,fter saluting, one should send them away. With the
10 'Waje waje' &c. pleased, commencing with the father,
one should bid them good by (24'/).
thUB, having muttered silently, the above-
mentioned prayer, mantra, nnd uktwa cha priya. va.chafi, having
spoken pleasant lVords, like this "Blessed have we become by our
15 house being consecrated with the dust or your feet, and by your
not minding taking the trouble of eating this humble rep.st of
pot-herbs, &0.; we have been much obliged by you, and the like";
pral)ipatya, after having s:lluted, and after circumambulating and
bowing to them, visarjayet, he should send them away;-How
20 should he send them away? So the author says, waje waje,
bata vijino na, "Deep-skilled in Law, enteroal, 0 Vltjins, help us,
&c." reciting this
1. i. c. at the end of verBB 246.
2. This i, the ooroplement of the full prayer, only the first portion of
whioh i, given as VarBe 246, nnd the following i, nl,o added to w;'r "f;if &c.
recited in the Viramitrodaya viz.
aTl,., ll"Ii "Tot l't<It "if Iil<l1Flli'r "f .1 iI'l1 tllill "ori fti<nq;rl: II
and then ,Pij;1
3. Rk. Veda VII. 3B,-8.=V. IV. 5. The faU is u' follow,:_
1 i'i9FI II
Which hu, been thu, translated by Griffith, (VII. 38-B). "Deep ,killed in Law,
eternal, deathless. Singers, 0 VAjins, help TIl! in each fray for booty.
Drink of thi, meath, ba sati,fied, ba joyful :-TheD go on paths which God,
are wont to travel."
--_ ..
Ya
j
noual/C,1/a]
Verses 217-248
MiUkshara-Vi8arju1ICbln
Pitrpiirva.m, C011lmencing with the father, he should dismiss
the Manes and the rest with the great graudfather', and ending
with the Vis'vedevas, with the touch' oE the darbha blades iu his
hauds, saying "Rise up, 0 Manes"; prlta.\l, pleased i. e. delighted 10
mind, visarjanam, the farewell, one should perform (247). 5
Viramitrodaya.
IU, 'thus', i e., Iib,,,l douors, &e., afore,tated, p1'iy(},scka, 'also
p\'"S"ut', so as to give pleaBure to the ' speech ';
"ktva, 'having spoken'; p",,!,ipatya, after s.lnting the
ple.sed by the acceptanca of the dak"nin(}' with the mantra 'Vaje vtl.je 10
vata, &c.', visa'jayet, 'one should send them away', i.e., bid them
farewell for going to their own place,.
To tho genoml rule that Deva performancos ,hall Lave priority,
the Author montion, by way of an oxception, I,itrp,a,'va",;ti, 'com-
mencing with the father &0.' The meaning is that the sending away 15
should be made commeucing with the PitT Bral).maI)B. For prU(},n, at
80m' pl.cea, the reading is prit.!,. (247).
Ya,jiia valkya, Verse 248.
In which the drippings, before, 'in the arghyapdtra,
were collected., that Pit1:-patra, after having turned up, 20
he should. send. away the Bra\lmal)as. (248).
- '{asmillnarghyapatre, in which the arghya-
patra, piirva.m, before, towards the end of the giving of the ar,qhya,
te sansrava,j1, those drippings, i. e. the drippings of arghya water
1. fa.rewell-The visarJana is to be in the inverae
order of that followed at the offering of the' pi1.i!a., Thus, the great gmnd
father who was Ibe last to be placed ,hould be the first to he removed, and thi"
it will be is oOIlvenient also. This procedure is ,followed after the
middle piqiJ.a is lifted np with the Secondly for the PitT" the root,
while for the Dova" the end, of Ihe d.,'bha, shollld, be held, touching them
respectively with the other ends, La,tly-to the general rule (a<<rIT,) that in all
performa.nces those-for the Devns should have priority, this is an exception. Hers,
the Pitrs come fir-at
l
!lnd even among thew
1
the last is to ha.ye prluriby in
and the nevas to he the 1., I,
2. tl}uching,
l3
Mltn.kshorA.-nay fo be respecied.
(
Yiiji.alJaillya
Verse 240.
from the hands oE the Bdil,ms1!us, were collected, i.e. placed,
tat pitrpatram, that Pit'.'pdtra, which was BO long nyubja', tnrned
downward" utta.l1am, having tU1'ned up, i.e. with its face npwards,
krtwa, having made, vipran visarjayet, he should
5 dismiss.
This moreover should be observed after the recital of the
benedictory prayer, and before the uttering of the Vitjevlije &c.
since the termination' Krh'rJ, has been used in the expression krtwd
visarjayet ' after having done, he shonld send away' (248).
10 Viramitrodaya.
The performance after the tnrning up of the a7'!Jhya vessel has
already been mentioned; the Author states it particnlarly
Yajilavalkya, Verse 248
Yasmin, 'in which', arghyapat"e, 'in the arghya vesse]'; to, 'those', .
15 proceeding from which 'drippings' in the form of the remain-
iug water, pMvam 'before', 'placed', i.e. held; that pitrpritra""
'the pitr vessel' before turned down, "ttrina", artva, 'after having turned
up', viprdn, 'the viBarjayet, 'one shnuld send away'. Thie
is the meaning.
20 By the turning up of the pitr vessel, in due course, the. grand-
father's and great grandfather's vessel, by the extended application
nnder the text' 'for the maternal fathers .lso similarly', the turning up
of the maternal grandfather's and the rest is obvious, and has not been
mentioned in detailed particulars by the Author. (248).
25 Yajiiavalkya, Verse 21Ji9.
Then having circumambulated, al1d followed them,
one may eat what was consumed by the Pitr:s. And should
also remain a that night, however, along with
the Bra!lmal).as. (249).
30 up to the boundary, al1uvrajya,
having followed, the and by them being permitted with
1. See Verse 235 above.
2 .. The gerundial termination meaning lhn:\11ng done' &0.
3. Sae VerBe 243 above.
Y diil.avulkya ]
VerBIl 240.
Gcneral abstillence.
the words 'now please rest', after circnmambulating tbem when
returning home, pitrsevitam, what was taken by the Pit1:s, and
had remained as residue from the s'raddha, along with the
relations, bhuiijita, one may eat.
495
This is only an optional rule, a niyama
'
and not a 5
Parisankhyti. With regard (0 meat food 'according to inclination'
as has already been mentioned' before, viz. "by the desire of the
13rfil;tmaJ;la" .
On the day on which the S'rtiddha was performed, during
the night of that day, along with the Briil;tma1)as who had taken 10
the meals the performer should remain a Bral;tmachfiri. By the use
of the word tu, however, he should also remain without II second
meal, vide the text:-
" Brushing the teeth, (chewing the) betel leaves, bathing by
rnbbing oil on the body, not eating, sexual intercourse, medicines, 15
and eating another food, these seven acts the performer of the
S'raddha should avoid.
" Taking a second meal, undertaking a journey, carrying II
load, study, conjngal intercourse, giving alms, accepting gifts,
oblations, one eating at a S'rftddha, should avoid these eight ". (249) SO
Viramitrodaya, Yaj5avalkya, Verse 249 (1).
While circumambulating the Br1l.l;tma"Bs whom 'he had bidden fare-
.well, in a manner that it may lead round to the Sou th, and 'following
after' them, anuvrajya, pitrsevitam, 'wbat was consumed by the pitrs,' i.e.
food remaining as residue from the s'radcllla, Mufljila, 'one may ent'. 25
Here a special rule in tha lVIatsya Pura]la': "By the ontside, one
should go round towards the south, for eight steps one should follow
aftar, together with the group of cognates, and accompanied by the Bon and
the wife". Here, moreovar, on the ekadas'i day and the like, even
without eating, by merely smelling, tbe purpose of the S'd,si..a is served". 30
So it has been said, by a reference to a S'r!tti text cited in tha K1iHLdars'a
1. For Ni!lama, the optional ruls
1
nnd Parisanl"hyal
rule, sae above page 212 note 3.
2. See above Veree 179.
3. Oh. ]l:VlII. Verse 6Q.
496
the . [ Y Jjiiat1lllkJf!I
Verse 25D.
viz. "On the eMdas'i and like days, the food at a pitrya ceremony should
be smelt; that is never consumed; can never be consumed." 249 (1).
Yajiiavalkya Verse 249 (2).
Ta", mjan!"" 'that night,' i. e. covering that day and night;
5 orahmachd,ri, 'celibllte', "Remembmnce, tn.lking l1.bont, sporting,
observing, talking in secret, moving together, ellting t.ogether, and the
completion ofths (sexual) act itself, this is the eightfold sexual inter-
cour,e, which the learued declare", abstainiog from the eight-fold sexual
acts as afore stated, ooe should be so, aloog with the S',addM Bral).mal)as.
10 This is the meaoing ; in short, the S',tiddhiya Bral).mal)as also should
remain By tbe use of the word tu, 'however', even an
approach with the mellstru,ted wif" also is excluded. Thus necessarily
in the ab,ence of night, proper for an approach after the memes, tbat
certainly should not be done by tbe performer of the S'raddl.a, as well as
15 by the S'riJ.dd/ti The usage of the is also the same,
and so no search after other method has been made. Tbis is the
point. 249 (2).
20
" Put1e 72
"
Thus to
Vrddhi S'ra-
ddha.
Thus having described tbe Parvana Sraddha,
now the Author describes the S'raddha'
yajilavalkya. Verse 250.
the right with his movement, in the V1:ddhi
the NanrIzmukha one should worShip,
and should be mixed with curd and
Karkandhu the (and) with barley
the rites. (250.)
:-Vrddhau, in the V,:ddhi, i. e. in the
S'raddha 00 the occlsion oE the birth oE a 50n or the like occasion,
evam, thus, in the manuer deEcribed above, pitrn yajeta, one should
worship the Pit1,"s, i. e. do honour to them.
30 There tbe Autbor mentions a special rule oE procedure
vrtkap., with his movement to the right, Erom leEt to
right is the movement, i.e., tbe method oE performing the ritual
oE whom, such a one is one whose movement is to the rigbt.
In short. one proceeding towards tbe South.
I, 811me as the Abhyudayilw. mentione? and descrihed above. See p. I,
--...
---"-----
YfjnaiJu'lkll(J ]
Verse 250.
Mlt5.kshol'll-Vrddhi 8'fdddha..
The word Nandimukhan is adjectival of the And
therefore in regard to tbe invocation and other acts 'I shall invoke
the N ILndimukha Pit\'a, tbe NiLndimukha Grandfather, &c.,' should be
tbe formula to be uRed.
497
How should he worship? So the Author proceeds: 5
dadhikarkandhu mis'ran, should worship them by offering
miwed with curd and Karkandhu i. e. badari or plum fruit, with
curds and witb the the badari fruits. The pi1)ifas so mixed
should be offered as oblations; thus it is connected. All the rites
which are performed with sesamum, yavai\l kartavya\l, should be 10
done with barley.
Here, moreover, the number of Brfil).malfas has been as
mentioned! beEore, viz., in "Even in the vis'vadeva acoording
to capacity".
Here, the mentioning of the movement (Erom left) to right is 15
with a view to point out the special ceremonies set out in other Smrtis.
As says A's'valayana :-"Now in the Abhyudayikll (S'ritddha
there should be) an even-nnmber oE BrapmaI;l9.S, the Darbha blades
without roots, fac? towards the east, the sacred thread shonld be hung
on the leEt shoulder (yajnopaviti)2, the perambnlation shonld be from 20
left to the right, with barley the purpose of sesamum, the offering
of perfumes and the rest twice
3
for each, and one should give
straight untwisted darbha blades for a seat."
"0 Barley, Soma is thy deity; at the Gosava sacrifice
thou hast been created by the gods. By the ancients thou hast been 25
offered. Through the oblation render happy the Nand-i-mulcha
and these worlds and be propitious to us, SviibiL." With this
mantra the "trewing oE the barley should be done.
" 0 Vis'vedevas, this arghya is for you.. 0 Nand'i-mukhn
fathers, this arghya is for you." Thns the ar,qhya should be offered 30
according to the sex of the ancestors.
On the hand the homa should be offered thus :-" To Agni, the
KavyavuhallR svaha; to Soma, the Pitrmat sviha. "
1. Ver!o 221.
2. See note 1, on p. 500.
:'.. 1;;: fii:: In the Pitr ',".dd' .. it is th,icc each limo.
498
MUt'iksbarfl-Tlw Pi!lijaa &0.
[
Y djfLavalkya
VerB6 $]50.
In the place of the three viz. "Madhu Vitts' &c.' the
five Rks commencing with Upflsmai
1
giiyata &c., one should cause
them' to hear these containing the madhu. A'jd the sixth Rk'
" Akshannamimadanta. "
5 After the BrllJ:1mal}.3s have performed the ilchamana after
eating, having smeared with cow-dung, and having spread the darbha
hlades with their top-ends towards the East, upon these he should offer
to each ancestor two Pindas mude of the remnant of the Eood eaten
by the Bril.\lmaJ;las mixed' with curd and
3
ghee." and so on.
10 Althongh "The pit'(s one should worship " has been stated
in general terms, still all the three S'raddhas and the order also may
be asceatained from other Smrtis, as says S'atatapa:-
" The mothers' S'niddha shollid be the first; of the father's
thereafter, and then of the maternal grandfathers' three s'raddhaB bave
15 been declared, thUB in II V J;ddbi S'raddba." (250.)
Viramitrodaya.
As the basic for all S'1fJ.ddha, having mentioned the Pttrval,a,
as regards varient. from it, viz., the Abhyudayika, and
S.pif'rfika,a?w, the Author states epecial rulee 01 procedure in these
Yajiiavalkya, Verse 25Gl.
20 Eva.n, 'thuB ',: in the manner of the Pttrval,a; vrddhau, upon
the birth of a eon, the marriage of a daughter, and the like occasions.
Here, however, the special rule is thiB: To the right is the
ambulatary movement of one who is the Perf'lrmsr. By that is the
annulment of the ambnlation of the Parvu\l \ inversely to the right.
25 This, moreover, is indicative by an extension 01 U negation of the whole
ritual for the Pitrs. By the word nr1nd,mu/duin has been expressed tbe
godhood of the ancestors who have the special qualitative description
1. J;\k Veda VI. 7.36. The J;\ks run thus:
I _ I I I I I I
.mii I I I I &0.
2. "",1iI'!1 3lWln I9QI'f\1r1!'!r I iii"lri'9<[if .ft,
3, ghee miAeli with milk,
}-'d.jiiar:alk?la ]'
Ver8es 250 -251.
Viramitrodnya.-.;l11 Acis wuA
499
of being Nilndimu!dla. Thus the fDrmul. 'Nilnd.mukha pitara0'
corneB to be est.bliRhed. Dadid,' curds' is well known; KW'kandhu iB
the plum fruit; mixed witb theae two should be made ths
prepared Df the material for the S"'ilddha under perfDrm.oce. Even
withDut a the mo:lern perfDrm an A'bhyudayika 8',dd:dha. 5
In that course, hDwever, by rea80n of the text :-" The A!7naukarana,
and the invocation, ." .Iso the wash, one ehould perform in the
S'rftddl,a; in one without one may drop ", a!7naukara[!a and the
rest stand annulled. Yavai8cha, with the barley, moreover, shDuld be
mlLde all perform.ncea hithertobefDre prescribed with the USB of 10
seeamum; on ',ccouut of th. text of XiLtyj,yalla: 'With barley, seBamum
performances. "
Moreover, the word pitTS here, applies by extension to the three
with the mother aud the rest:" The S'rdddha, however,
sh.ll bo first; of the pitTS tbereafter, and the maternal grondfather and 15
the like; thlls in a Vrddhi S'rddd;'a, three S'rdddhas are declared ", vide
this text of S'at.t"pa: The S"'ildd!,a for the motherB aB matr S'rdddha.
Here, moreover, other special constructions with the word 8vdM in the
place of the word 8vadM should be aBcertained from other Smrlis. ThuB,
even in regard to the .nd which will be hereafter 20
deecribeLi in special forms of the par"a?"', all these remaining, not
mentioned here, m.y be Been in other oompositions. Here, however,
theBe have not been detailed in particular through fenr of Bwelling the
bulk of the work. (250).
The Author now deBcribeB the Ekoddi$hta
Yiijfia.va.lkya, Verse 251-
The is without the Devas, with one arghya,
and one pavitravalaa; without invoca.tion, and agn(l,ukara1.la;
and indeed with the ApaBavya, (251.)
25
ekah, one uddi$hta(!, iB 30
intended in which S'raddha, that is Ekoddi$htam, thus it is a name
(indicative) of action, ' The reBt, one shonld perform aB before',
thus having been stated in the conclnding portion '; all the rites of
the Parva"a being applicable, (only) the peculiarities are being
mentioned 35
1. See Verse 254.
500
[
Y dj;iavalk!lfl
Ver8es 251-252,
Devarahitam, without the Devas, i. e. without the
Vis'vedeva (worship)' eka.rghya patl'am ekadarbhapavitrakam,
with one arghya vessel, and olle pavitralw, and
karal).a homena C1H rahitam, without invocatioil, and also without
5 the agnauJearal.la oblations; apasallyava.t i. e. as having the
sacred thread suspended by the right shoulder, i. e. with the sacred
thread in the form .. called pfaahinaviti.' By this the Anthor
suggests that in the Abhyudayika mentioned immediately before, that
it shonld be yajiiopaviti, i. e., the sacred thread should be suspended
lU in the ordinary manner from the left shonlder. (251).
15
Yajiiavalkya, Verse 252.
, in the place of ak$hagya; at the
bidding of farewell abhiramyatftm, one should pronounce ; .
they should reply sma ha. 252.
what bas been stated:' "Then he
PaD'e 73 "
"
should pronounce the Sl'asti and the
also", there in the place of aJc$hayya, one should
say Upati$hi1/ata.m ' be pleased to stand by '.
Vipravisarjane, at Ihe bidding of farew,ll to the
20 after reciting the mantra' "vilje vaje ", after taking the darbha
blade in his hand, one shonld say abhiramyatii.m, 'be pleased.'
Te, they, also should say, abhirta.!l Sma ha, 'we are' pleased indeed.'
The remainder as before. This is the purport.
This moreover, should be performed at mid -day; as says
25 Deva.la:-
" In the forenoon, the rites in honour of the Gods, while in the
afternoon those in hononr of the pit'i:s, The Elcoddi$hta, bowever,
in the midday, and in the morning, that au account of V7:ddhi."
I "One should eat what was partaken by the to this a
30 prohibition has been staten under the special rule regarding
viz.
1. m qlli\iii 1 lJiii' i1 !!l"'fr.rr<ft<fr fOrEl'mr <f;OlJGi1'ij 11
<
SeEl above page 1.
2. S Verse 243. __ . ___ .___ _ ____ ._ ..
See Verse 241.
Ydjiiavullc]/u J
Versos 251 .... 252.

"What remains at the ceremony of Navas'rclddha, what
remains as stale food in the home, and the residue of the meals by a
conple, one must not eat on any account. " The Navas'radha has
been (thus) indicated: " On the first day, Oil the third day, on the
501
fifth, and so on the seventh, and alw on the ninth, and the eleventh, 5
that which is performed, is called tbe Nav(1I'Mdha." (252)
Vira:nitrodaya
One alone is the ob.iect intended in whioh, that is Ekoddil,!am,
'intended for one', suoh as the S'raddl"L for the Preta, the (firot)
anniversary, &0. ; Daivam, the Visvedeva S'rdddl,a, without that; onS 10
only is arghya in whioh, such is ekd"gl,ya, 'baving one argbya '; one
tbe pavitmka, for being pl.oed in a vessel, in whiob, ie
ekapavitmkam., 'with one pavitralla'; of theB" two, is the Karmadhdrctya
compound. dvahana, ' in vocat.ion " a .... d ' a9nau,harary.a,'
apasavyavat, , witb the apasavya " i.e., having the ritual procedure, of 15
the Pdrvaz,a, suoh as the apasavya and the like. By tbis is exoluded
tbe possibility of regarding ae the basis, Vrddlli S'l'dddha which bas bsen
mentioned just immediatelybefore. Here, moreover, the Dava S"'dddlla,
!lnd eimilar .rites h.ve been prohibited under the rule of 'the General and
Special' powsrs. Or, in its exclusion may be inferred the approval for 20
inoluding other ritss of the P(J.,vana S'raddl,a. Here, also, by tbe
mention of one argl,y" itself, one pavitra being inferred, that its special
mention.is for the. establishment of the pavitralu, in one vessel, iB a faulty
manner of e<position; when tne meauing is obtaiuable from the
expression or the word itself, there is no soope for a rule of cOllstrllction. 25
Otherwise, frol)l the very expression EkotdiI,!a, one arghya being
obtainable, it would .ppear that the expression' oue arg,lya' would be
meaningless. .
The worJ.1li, 'indeed is used to indioate motive; the ElwddiI,!a
cbaracter of the 8'r(tddl,a h.s for its basis the oondition of one a"ghya, 30
and one pavitral,a.
Upalill!hatdm ilyddi, ' be pleased to Btand by, &c.' Here, more-
over, in the pldoe of the words Akl,ayyam aslu, 'may tbere be
undiminisbedneBe', in the olause for the ofi'rtriug of the Ahhayyodaka
water, One ebould pronounoe the word, upatiitli,atd.m. In the matter 35
of bidding farewell to the Bral!-ma\l"s, instdud of the >nantm 'vlije vaje',
one should pronounoe the \Vords abhiramyata.m. Tbe word Te, 'they', is
in regard to the Brahm.",s invited for the S'rdddha. The word ha, is an
expletive used to fill up the line. "The woroe tu, hi, aha, sma, ha,
and wai ate used to fill a lino" 80 in the Amara Kosa. (251-252); 40
14
D02
The Author describes the
yajiia.va.lkya., Verses 253254.
[
Ycij';,aualkya
VcrstuI263-S54,
Conta.ining perfumes, wa.ter, a.nd sesa.mum, one
should prepa.re four vessels for the arghyas; in the Pitr vessels,
5 should pour the Preta. vessel, with the two mantras
beginning with 'ye sa.ma.na:; the rest, one should perform
a.ccording a.s before. This sapi1)q1kara'l!-a a.nd
(is) for a. woma.n a.lso. (253-254).
:-Ga.ndhoda.ka.tila.iryukta.m, containing
10 perfumes, water, and sesamum; patracha. four vessels,
for the purpose of the preparation of arghya, in accordance with
the procedure aforestated, kurya.t, one should prepare. By
mentioning four vessels containing sesamum, four 13ral).maJ;las for the
group of pitra have been indicated. At the Vais'vadevII seats
15 should be two ( Bl'IIl).maJ;las) as already fixed.
Here the water in the Prota vessel, leaving a little behind,
dividing in three parts, one should pour into the Pitr vessels with
the two mantras beginning with "Ye samfl.nll1!- sllmanasa1!- " &c.,
the rest, beginniDg with the invocation of the
20 Vis'vedevas and ending with the farewell to the Brtll).maJ;las,
purva. va. t, according as before i. e. according to the rites of the
P1l.rvalt-Q S'raddha, acha.ret, one should perform,
With the water remaining in the arghya vessel for the
Preta, after giving arg7!ya water in the hand of the Brfl.1!-maJ;la at the
25 Freta seat, the remaining ceremony one may finish like the Ekodd!hta.
With regard to the remaining three Pitr Brll1!-maJ;las, Bame as
in the ParvaJ;la (S'rflddha).
Eta.t sa.pilJ.9ika.ra.l),a.m, this lind the previ-
ously mentioned ekoddi?hta also, striyii a.pi, for a woman also, i. e.
30 for the mother also, aB stated theretofore, should be llerformed.
By laying this down, it comes to be stated that at the
P1trvaJ;la, the mother's s'rltddha should be separately performed.
1. S V.r 249.
Y djnaMlhya ]
Verses
Pt'eta, what doea ig mean?
Here, Borne Bay that the word Preta in the verBe, has a
reference to the great grandfather' of the father.
An objection. For the reason that he is included in the
three' ancestors, and therefore in the period
503
after the ceremony occurs the cessation 5
of the offeriug of &c., such inclusion of the recently
deceased is not reasonable, 8S by so doing there would be thereaftar
a cessation of the offering of the Pi1}qa and water to him (i. e. after
the Therefore Ya.ma. has said :-" He who
appoints a recently deceBBed person for a separate for whom 10
the ceremony has been performed. thereby commits a
breach of the law, and becomes liable as a patricide."
The' word Preta is properly applied to the fourth ancestor
also became it is made up of the two words Pra, prakar'ihe'l}a, meaning
'completely,' and ital}, meaning 'passed away.' He who has passed 15
away completely iB a Preta. Therefore it may apply even as to the fourth
(ancestm') also. Moreover, the word Preta is employed in this Bense
1. The Author sta.tes a position taken according to one view, viz.
th.t the word P,,ta" need not be confined in its application to the fathor only.
It may extend in its application to the higheet ancestor, viz, the four,
inclusive of the deceased. It ehould be remembered that the
ceremony meaDS joining the delJeased to the line of his immediate anoestors,
and "thue planing him among them. See for a detailed description of thie,
Gharpure's Vyawahiira Mayukh. (Englieh translation), note on p.gee 83
and 84. The othe, eide suggeets th.t the word Preta refere to the l.et of the
line of PitT' invoked by the deoe.sad during his lifetime.
2. Before one'e f.ther die" the bther ueed to offer &0., to
hi. three anoestore. But after the death of the father, on the completion of
the Sapi'!Lq,Unrarta oeremony, the ancestor or the greBt-grest-grandfBther
of the Bon oease! to receive any Pi'!.uJas and therefore, the water in the
fourth pot whicb represented him is oalled the Preta pot, and henceforth this
fourth ance.tor will not receive nny sep.rate oblation but through hie three
eucoe.eore. This is the meoning of the eymbolism of mixing his wnter with the
water of the three other pote. It is often eeen exhlbited in the The
preta p&tra cannot mean the pot representing the immediately or recently
deceased person. For, if it were 80, then mixing the water of the pot of
the ,eoently dece.eed pereon with three other waters would indio.te that the
recently deceased pereon Ii.d merged into the three higher ancestor
3. who hos bsen removed completely at long di.tB!lOe
" ,
504
objection continued.
[
Y dJiiava lkya
Verses /153-254.
in passages like the following :-Pretebhyai, eva niprz1Jzy?1t &c.,
"one should offer to the deceased only." Constructions like this are
seen (where the word Prets is employed to designate any deceased
person). '
5 'Further: "Tile Sapil)c].ikaralfa S'rMdha should be pet'formed by
first performing the Deva S'ril.dJhu;: one should feed the PitTs therein
and thenceorward'heshould,not be referred to as the Preta" in this
text, there appears to ,be a prohihition for- a S'raddha, &c., in regard
to a Preta after the completion of the ; and
10 this cannot be applied to a person recently dead, for in bis case tbe
S'rMdha is enjoined on the aml1Vasya and other days.
Moreover, the text,' "The relationship ceases witb .
tbe seventh ancestor" can bold only on the assumption that the
fourtb ancestor is considered as merged in bis three successors; viz.,
15 tbat the pervasion of the fourth ancestor extends in tbe three
of the fifth ancestor to tbe tlVO and of the sixth
ancestor to one the seventh i6 exclnded'.
Moreover, the expression Pitrprura 'father's vessel', meaning
tbereby that the fatber is tbe principal, can hold only in thie
20 alternative,and not otherwise, as tbe great-grandfather would be the
principal, the word is taken in its primary sense meaning
father and therefore the water oE the Prets. patra 01' in the pot of the
fourth ancestor is poured into tbe pots beginning with that of the
athel.
25
30
Tberefore, tbe position that in
the vessel of tbe recently oeceused
not proper.
tbe vessels for the ancestors,
Preta should be poured is
Here the object of linking together the pi'l.lrlas is not
that thereafter at all times there should' be a
. Tbe Answer
cessation of the offering of Pl1pqas &c., but the
object is that by the cessation of the ccnditicin
1. of Manu Ob. V. 60.
2. <!lj<r e, tho co"o, after the 'eventh,
: Ydjifauallcya ]
gVers8s 253-254.
. lUltnksharn..-Thc .AnBwc1,
of a Preta there should accrue to the deceased the position of a Pit\,
The condition of a Preta is a condition of
Page 7 <1 ," Buffering extreme pain caused by hunger and
thiret. As says Ma.r The sojourn
of men in the region of the Pre las is reputed to be for one year;
there hunger and thirst nre felt every day, 0 son of "
The condition of obtaining is gettinl:( into
connection with the Vams' and the other S'rdddha Devatas.
By the performance of the with the previously
described elcocldi$h1a, it is inferred that tbere ie the
cessation of Pretabood and tbe attainment of vide the
following and similar otber texts. " He, to whom are not given
thpse sixteen Preta S'rMdhas, his pretabood remains firmly fixed
even though hundreds of (other) S'rddclhas are given for him." So
also: "One should make four PlI;Idas, and the first be should merge
in these; and thenceEorward the Preta attains a state on a pat with
the ",
Even as regards the text,' vi".: "He who, for a Preta, for
whom Sapil,Jdi has been performed ", that text prohibits the offering
of pir!l!as by tbe Ekorldi$hta ceremony, aod it is with tbe Pl1rVa1)a
rite that the offeriog of tbe pi1.lrias can be inferred.
Again in the text, viz;, PUllah Pretam na 'and
thenceforward one should not reEer to him as Preta,' that also means
that thenceforward ooe should not nse the word Freta io con-
nection with. him,. but on theqtheL hand the. Wqrd pit!, oRly; this is
what is meant,
Moreover, the word' Preta must not. be confined to its
etymological meaniog indicating a person who has plissed away for
good-pra-ita- since the condition of suffering oE particular pain is by
505
5
10
15
20
25
current usage iodicated by the word Preta. 30
1. The three orders of the' Sraadha nre erg, Bnd
the BDC8Btor, first.in the order having the the one next the and
the IoBt, the
2. Of Yama, above set out; Bee p. 5031.9.
. .
506
MIUkahara.-Tlit Conclusioll.
[
Y dJnaualkya
VerB" 258-254.
Again (as to the fact that) the word Preta is employed to denote
a deceased person in general, there also, such a person is called Preta,
because be has experienced that condition of pretahood previously.'
As regards the objection based on the text "that Sapi])'!.a-
5 hood ceases in the seventh," we reply that that text does not
conflict, for the first pi])'!.a pervades up to the fifth ancestors, and the
third pi])'!.a pervades up to the sixth, and there is ce5sation in the
seventh.
Moreover capacity to offer Pi'!-4a does not (alone) constitute
10 Sapi'!-4a relationship. Such a definition is open to the objection
of non-pervasion. On the other hand, it bas already been mentioned
before that it is by the possession of tbe particles of one body.
i. e. corporeal body.
The word Pit?: also, by reason of tbe cessation of the condition
15 of Pretahood, is used as indicative of tbose who bave reached the
status of S'raddha Devatas. Therefore, in the expression
there is no incongruity.
Therefore that the water in the pot representing Il person
recently deceased, and his Pi])i,la also, is to be
20 Conclusion. mixed with the waterd of the Pitr's and with
their also representing his three ancestors
has been established.
Tbe revered Acha.rya., however, sets out' the other view.
Moreover this Sapi?JdikaraY,la of the deceased father is to be understood
25 (only) when the three ancestors, 1. e. the grandfather and the rest,
1. Although he ha, now gone beyond that aDd attained the Pitfhood.
2. i, rather ambiguous. If Vi/nan,suara suggests
by thi' that Vis'varupa him,eU accepted the position, he is not correot.
A reiersncs to Vis"arup.', text at, p. 123 of his book (now av.il.ble in the
Trivendrum Serie,) shows bsyond doubt that Vis'varupa, not only doe, not
acoept the position, but even refnte3 it by positions on the aBme lines BS are
Bet out by Vij'iianelva,a. ThuB he Bay', "I "fl"lelff, lI'O''ifarll'
illl .iii "I 'lI"!1if'!I'>ll, "I 'flsi I 1!<l. 11;;;,
II iii....,iit 11'<'1: i'i',!llIt 'iin: <'IT<I. '11'1:,,",' I if "I I
'I "Ir<1i;ftif 0liWi<r !fO" <I'!;'llll 09 "tf\{'i!: iiim:" ifF'!''II'If'IiNl<l:, I ", .. I "I
lIi!'1 'l'! '!f<\, iMilsiii "I %" 1'1 illlffl"1'f'lI'lI'l;
lim' OII"1'1'1il'1" '1'14: I " ..
, .' ,
Ydjuavalkya ]
Vers8s 258-25:1
lire dead. When the father has died, but the grandfather or the
great-grandfather is alive, there is indeed' no Sapi1)rj.ikara'l}a of the
deceased father. Because of the following text ,-" Of those who
have died out of their order, there is to be performed no Sapi'l}rj.i-
507
1cara?,1a. 5
As to the text of Manu
2
viz. ,< One however, whose father is
dead, while the grandfather is living, such a one, after pronouncing his
'father's name, should mention (that of) his great grandfatber." That
also is for the purpose of restricting the use ot the word Pitr: and
not for the purpose of propounding the offering of 10
A question two Pi'l}qaa. How? What of this text' :
"When however the father is alive, one shonld indeed offer
Pilfq.as to the preceding ones only; So also
when OIie's father is dead and the grandfather
The Answer is alive." That text also is to be construed with 15
the words . " He also should offer Pi'l}i!as to the
higher ones only, "; sucb is to be the construction.
Indeed, even in the two alternatives,! how should one offer
. the exequial oblations 1 So the answer is:
Another question. "That one, after pronouncing the name of the 20
father, should prOIlOunce (tbat of) the great-
grandfathe.r", in this text by taking the first (i.e., father) and the
last (great-grandfather) the general form shonld be "to the father,
the grandfather, and great-grandfather, and not, at any time,
witb the first place for the grandfather or the great-grandfather, Of 25
tbe last place for the great-great-grandfather, or his father."
1. Here Vijiianes'vara appears to be quite definite, viz.-that where
a junior in the line of direct aecent has died before a.ny of the two seniors
next to him in the Rscent, his is held over until the Hne it!
cleored by the death 01 the intervening anceator or anca,tors, Thia, however
ia not aocepted by other writers, nor is the rule followed np by praotice; See j
Nirl;l.ya Sindhu, III Part II pp. 673-674.
2. Oh. III. 221. 3. Mann Oh. III. 220.
4. As set out shovel viz. who is to be taken as the P1'eta, the reoently
dece"ed or tho fourth ance,tor. But the entire re.,oning suffers from the fact
that the firat alternative needs no consideration, BS when the father is slive, it
is he himself, and not hi. son who is entitled to perform. On an incapacity of
the Other, the son my perform but on.\y as his deputy and not in his own right.
508
Mltll.kshnrll-The form of offering
[
Ydjiiavalkya
Vers6s 253 ... 264.
And hence since the words father, &c., are expressed
relatively, it rollows, when the rathel' is alive, the rorm should be :
"To the Eather, grandfather and the great-grandEather of the fathe?' ",
where tbe grandfather is alive, "to the father, grandfather and the
5 greatgrandfather oE tbe grandfatber
l
."
And, thereEore, in the Pirjdapit7'yajl1a the words
2
"S'undhantflm pitara(L ", etc., or tbe mantras c,llnot be altered
3
ror
adaptation.
Altbougb there is the text of
10 " He whose father is dead must firdt oE all offer a Pil)q.a to
his father, aEtel' that, tlVO Pi(lij.as to the two ancestors higher than his
grandfather."
The meaning of this is, that while the gl'andEather is alive, and
the father is dead, tben baving offel'ed one Pl(lch to the Eather, accord-
15 ing to the ritual oE he who was the grandfather oE the
father beginuing with him to the tlVO higher ancestors Gne should give
two PiJ;lq.as. The grsndEatber, hOlVenr ,i. e., one's own great-grand-
father is always entitled to receive his offering of Pil)q.a. The meaning "
is, to the great-grandfather and to the higher ancestors above from
20 him, one should give. The rule at the employment oE proper words in
the form, however, should be as has already beeu mentioned beEore."
1. In other words, the form should be, begin with PitT and end with
P1'apilamaha thus, 'PitT, Pitfi.maha-Prapita.uuhana.m &c.
2. .A.'sva.HtyaDa Smuh Butra II. 6. 14, Alpastamba ss. 7-13.
S. a;;r:-See Jnimini IX. II. 1-2 nnd II. 134. The iule of
construction, under which the intention of oommand which is mOB.t agreeable to
t.lonvenience, reason, justice, and legal principles shou Id in all doubtful aMes
be presumed.
4. all. LXXV. 4. The preceding sub,"s in this cbnpber mnke the
positions quite clenr fqil[( till'llcr 'I: 81ft " 'tqt f<i;!r i'rlf!:!"TIO: I
(1) [ilK f'filrliW "I Gfi'lI'if1iqt f<i;!r'llf: (,) r'ilK QI'!111'l): "I ofi'llcr !ii'rio: (,).
5. i. o. Father, grandfather, of course, of the
grandfather, who was recently dece!lsed !lnd who!8 is under
oonsiderntion, i. o. It should be noted tbnt
theso two texts of Manu and do not teach the of 0.
person who has died out of hiB order; but it only tenches thnt his Braddha iB
to be performed by the ribe. This is bhe c.,e also in obher instance, of
pa.rticula.r kinds of deaths -as later on.
MltakS'ttllrJ'L-Offerillg fo the .il1oilu,r.
Similarly also of those killed by !\' cow or by a
an absenca of the Sapi1}4ilcara1.1a must be nnderstood. :As says

a;tyayana :-
" When however a father is killed by a Brftl;lmaJ;laand the
like, or has been degraded, or haa become an ascetic, orhss died in
an inverted! order, then he (the son) should ofl'er (PiJ;ltj.as) -to those
persons to whom he (the father) used to offer." "
Of the father who is killed by a cow or by a Bri1l;lmaJ;la,. when
'. Parre 75
"
an occaaion
2
arises for performing the SapiT}4i-
kara'l}a, then passing him over, only the PtiruaT}ti
S'raddha of the grandfather and the rest hasbeeIi
ordained, and tbus an absence of the is to beinferred.
So also in Another Smrti:-
"Those men wbose issues have been cut off, for them there
509
5
10
is no Sapil;t<;la. Nor for these should be performed' the sixteen 15
E1coddihta S'rtiddhas"" . ."
As regards the offering of Pi1}4a, &c.to there
is a doubt as regards the gotra to be used, with
For the mother. the husband's or her fatber's gotrashould it-be
offered, as for .both (alternatives\, texts are seen. 20
For: "From her' own . got?'a a woman is aftsr tbe
marriage at the completion of the seventh step. With tbe gotra of
bel' lord sbould be performed her ceremonies of. the Pi1}4a and
water." This andtne like, are in support 6f the husband's gotra.
"Abandoning the father's gotra, ,no ceremony should one 25
perform with the grotl'a of the husband. In oirtli certainly, as also in
death, .. fOl'women;isthefamily of similar
texts support the father's gotra., '. -
-..... __ .. - -- _. -- -.---
1,-- i. D. ha"s-preifeoeis-e.d his higher_ancesto.rs.
_ 2. _ .. There is. another_ .rending tfrmq){Ollthf"q-,. which pr.ima .faa.z'e:is
tempting, but doea not fit in witb what followa.
3. Bot. as a matter of usage, gOI)d. men now.a.-da.;ys peiform. Sapi'!'4i-
lWl'a'j"w of euch persons though opposed to the texts of Manu and Vigrii.
Otherwise such deceased persons would rema.in in t.hs. state of
purgatory or Fretu.-Loka. In in:ct Bra-:p.ma Puriip.a this . modern
inll'lvation , ao alao i, tbe dictuill of the Skan'da Ptiratia, 'S:Umantuana of
Bsmadri nnd Madanapal'ijata, Se.eBale'!lbh.n;., pnge592; 3-18.
15
510
of the Mothef',
Thus, when a doubt has arisen, in the case or the marriage s
heing in the A/sura or the other (unapproved) forms, as also in the
case of an appointed danghter " it shonld be with the father's gotrs,
as in those csses special texts exist, and also as the gift (of a
5 daughter in marriage) has not been completed!. .
In the cases of the marriages which are performed according
to the snd the other approved forms, in such cases according
to the of Vrlhiyava (rice and barley), as well as the maxim
of Erihadrathantarasama, there is only an option.
10 In these cases also "By that road by which his rathel'S have
travelled, and by which the grandfathers have walked, by that road of
the good men should he go, for by so walking he incurs no guilt.", by
this textS according to the family usage and in consonance with it
is to be the decision; since in cases other than these, these texts
15 have no application.
Where, however, under the texts, there is no adjustment, nor in
there any usage, in such a csse, following the text4 "one's own
satisfaction alone indeed", one is at liberty to follow his own inclina-
tion for a decision. As in the CBse of tbe text" "Eighth from the
20 cnnception, or in the Eighth year."
Sapi1}4!lca?'a1}a of In the Sf api1}q!kara1}a of the mother also
. the Mother. quite conflicting texts are seen. Thus: 'With the
grandmother and the reet, the Sapi1}i[zkara1}a has been ordained.'
Similarly: "The hushand also, the of the wife,
25 - should perform along with hie mothers and the rest," thus has
been declared by .
"Of the wife dying without a eon, the husband should
perform bel' Sapi1}c,likara1}a. With her mother-in-law and the
rest alone should be her Sapi1!4ikara1}a."
1. Note that the gift of a daugbter iu morrige is the only o .. e of a
gift, where the l.,t word, 'if 'l'l' are not u,ed. There i, still a connection left
between her aud the father.
2. if1r{If'!'!., 'Jifll'I'lIH!i'!'fo:-See Jaimini IX. II. 46-49. Where the
result is the asme, and no partioular object a.ppears in stressing one thing,
any of a type may b. oho,en. The rule of viknlpn applies. Where the
otdill!moes ale of equal force I
3. OfManu Oh. IV. 178. 4. Monn II. 6.
5. Bee above Varee 14 psg, p. 44.
. J'
,
,
Yfijnavalloya ]
Verses 258-254.
MltRkshnrll.-The Author's noncZl/siaTJ.
Yama has declared this Sapi1.10ilcarm.1a with the husband.-
" With the one, viz., with the husband (alone) should be
performed the of a woman j becluse even though
dead, she had become one with him with tbe accompaniment of the
5ll
mantras, offering of oblations, and (perrormance of) vows. " 5
By Us'anas however the Sapi?.10ikara?.1a with the maternal
grandfather has been declared thus :-
" As of their father with their grandfather, on the completion
of full one year, in the same manner, of the mother with the
maternal grandhther, they should perform the 10
Similarly: "The hther with the grandfather should be united,
on the completion of full one year, by the Bons j so of the mother
with the maternal grandfather in the samB manner, 80 has said the
adorable S'iva."
Thus among these texts of so many types; when the wife has 15
died without any Bon, then the husband should
The Author's can' perform her Sapi?}0ikara?}a with his own mother
clusion. only. But if she has followed the deceased father
on the funeral pyre, then the son should perform
the Sapi?}0i1carm.la of his mother with his father only. A Bon born 20
from a woman married by the rites of A/sura, &c. as well as a
Putriki't-son (should perform the Sapil.ldikara?la of his mother),
. with his materual grandfather only (i. e. with her father). One
born to a woman married by Britl).ma or the like from, may perform the
Sapi?.l0ikarana of his mother with his father, or with his maternal 25
grandfather, or with his. paternal grandmother, at his option.
But here also if there is a fixed family usage, then he must do
so according to that usage alone. If the family usage also be
uncertain, then under the rule "according to his own satisfaction",
he may do 8S he likes. 30
There, moreover, by whichever way, the sapi?}0i1cara?}a of the
mother has been established, where au the Anva?hta1ca and the like
occasions, the mother's s' 7'addha has been to be perforJl!eq
separately, such as in the .
"In the as .also in the at Gayil, or on the
day of death, the mother's S'raddha one shonld perform separately;
in other caEes along witb the husband."
there, the ParvalVt S'rilddha is to' be performed (by
5 associating with the mother) along with the paternal grandmother, &c.
only; in other cases,'" along with the hnsband ", because in the
sapil.1rfi .of the husband she is entitled to her share of it .. Where her
Sapil.14ikara1!G has taken place with the maternal grandfather,
there, as she is entitled to a share along with him, it shonld be
10 done' slcmg with him only. As says S'1Wi.tapa :-" The deceased
gets unity of form on the performance of the with
her hnsblind and the fathers; conseqnently she becomes entitled to
sbare. (in the oblations) to them." .
. In such a case, where, with the maternal grandfather the
15 Sapil}4iL'ara1!a of the mother has been performed, the maternal'
grandfather's s'raddha, like the father's s'raddha, is ilitya certainly.
But where the the Sapi1!4ikarana oE the mother has taken place with
her hnsband, or with the paternal grandrilOther, there the S'raddhl1 of
the maternal grandfather is not nitya. If done there is prosperity;
20 iE not dohe, ho Thisis the conclusion. (253, 254).
Viramitrodaya.
Yajiiavalkya, Verses 253-254 .
.. P&.trachatu?kpayam, 'four vessels'; gand1toda"atilairyu/,tam,
'containing perfumes, water, mixed with sesamum'; argky&'rtilam. 'for the
purpose or the. argkya'; one should prepare in a Sapi!lIJ.iha1'a!la. There, of
25 the: four vessels,of those for tbe Pitrs with whom the sapi11.q,i/,a7'a!,a
oHhe Preta is intended, in those vessels while dripping, the dripping in
the Prata veSEel with the three J;tks ".o/B samanasa etc."
prasechayet, 'one should sprinkle' i. e, joiu, With tbe object of
securing. the sprinkling of the drippioga from theP"atavessel in
30 particular, by tbe use of the word preta vessel, by implication, the
dropping has been indioated. By the use of the word pra, 'out', an
element in addition to that found in the ordinarily ordained arghya,.
as also a special stress on the portion of the water has been expressed.
'Vide the ta.xt ."With the two l'ks ' ye samana qc.' one should divide the
35 first ill .three.parts "thns stated in coonection with pi1Jq,a.
"This also is the procedure. in connection with the proceeding for
argkya vessels j,.
Yajiiavalkya ]
VertYifI 25-4255.
lt1itaki?hnra-i. Offering food with 'water"J.lot.
&13
S'esllam, "the remaining', uncontradictory and comprehendeg
also, rite, purvavat 'us before' i, e, like thA Plina!z((, S'rliddha, acnaret,
, one should perform "
It may be said that by the text' four veesels, etc " the inference
is that it is intended for more than one, and thus the sapitlt!;hara!,a 5
s,'addna would be allied to tbe Pdrav1Ja S"addha', and insnch " caBe,tbe
absence of tbe performance by a woman, 8S also the absence of its
perform.nce in connection with 8 woman, woulu come to Le inferred; to
obviate such a doubt, the Author mentions its Ekodilih!a character,
Etatsapi,zt!i-Kara!,am, ' this sraddha in which there-occurs the joining 10
together of the Pir,tt!as, in the form of offering oblations of cooked food
intending the s.ame for the deceased, of' this Dature the
'intended for one', is of the woman 'striyal;l', is part of the bundle of
woman's rights, By the use of the word api 'even', is
state, even b,o/ the woman, (253-254). 15
Yajiiavalkya, Verse 255.
(One) whose Sapi'f.liIikara'f.la may take place before the
expiry of a year, for him even, food with a water-pot, one
should give for one year, to the twice-born. (255),
20
yasya kj:'tam, before the eOJpiry of full one
< Page 80 year whose Sapi1,14ikarao,la has taken place, tasya,
for him, intending for him, every day or at
least once every month as far as the end of the year, according to
1. For a correct understanding of the long in the
lVIitak?hara and in this passage in the Viramitrodaya, it is neoessary to
visua.lise the severa.l of the Elwddifhta, viz.) (I) Primarily, it menns the
s'?'addha which is offered with one only, each of the 16 Sraddhas oulmina.ting
at the end of the year in the Abdil"a
,
or death anniversary, when the 8apil}[J.i.
i9 properly timed to be perIormed. (2) SODondly, in cases, as is a.lmost
the general custom now, where the SapirUf,ikara"{ta takes place on the 11th or the
12th day. In such a case also the 16 81addhas are performed at their proper
periods; and although, as a result of the three ale offered,
H is e"entiany EkoddilA-lja, (3) The third is the performance of the death
anniversary 8'1'addha annually, Bere although in form'it is Pa1'varta, in assence
it is tr'*lTta't (4) The real ParvElJ;Ia is what is performed a.ftar the
on occasions other than the death anniversary of the person snch os. the
and in the Pitr-pakln.,
514
Mltfl.kshorll.-Time!or
[
Yli,jiialJallc!la
Verse 255.
one's ability, annam, food, together with a pitcher (fuU) of water
to a Britl).maJ;la, dadya t, one should give.
By saying ., before the expiry of the year" it is shown by
implication that may take place either on the
5 completion of a year, or before that. As A's'valayana
'
"Now
the at the end of the year or on the twelfth day".
Katyayana also has said-" Then on the completion of the
year, Sapilfc?i1cara',1a takes place, or when three fortnights have elapsed;
or even before, if an auspicious event occurs".
10 (1) On the twelfth day, (2) after three fortnights, (3) when
some auspicious event has occurred, (4) or when the year has elapsed;
thus foul' case5 have been pointed out.
There, on the twelfth day, the Sapilfqilraral]a of the father
should be done by son, one who has maintained the Fire; as without
15 Sapinqikaral]a the Ph.lqapitr;- Yajiia cannot be accomplished. Vide
the following text' :-.
"When the performsl' has maintained the Fire, or the deceased
had kept the Fire, then on the twelfth day the of the
father should be done."
20 Bnt a person who is without the Fire, may perform after
three fortnights, or on the occurrence of an auspicious event,
or when the year has elapsed.
Here arises a doubt :-Wheu before the end of the year there
takes place the Sapi',1dilcaral]a, then should the
25 A doubt, be performed after having finished
the sixteen S'ritddhas or Whether, aEter the
performance of SapiT}C[ilcaral}a those shonld be performed at their
proper period? This is the doubt because for both alternativeE,
texts are seen. Thu8 :-
30 "Without having offered the sixteen S'rftddhas, never should
the Sapi'.lqatft be performed; after having finished the sixteen
S'rftddhas, the Sapi',14ilcarm.la should be performed." The sixteen
S'rftddlws moreover are :-" On the twelfth day, after three fortnights,
1. G.hya III.
2. i. e.
]
Verse 255.
MltIl.ksbarA-Sapitll;lilcaraua auG airct81!1u S'raddhas.
on the sixth month, every month, and at the end of the year.
These are the sixteen S'ri1ddhas declared by the wise."
Moreover, "Of one even whose may take
place before the expiry of a year, the monthly (S'ri1ddba), and also the
water pitcher'should be offered to bim also during the year." 5
Here, that afte'r performing the Sapi1}c,lii.:ara?.'a these sixteen
S'?'addhas (or any of the remaining of them) should be performed at
their proper time, is the first course, hecause as their proper time
had not arrived, there would be uo authority (for its performance)
before. Aud although tbere is a text saying "after finishing the 10
sixteen S'rftddhas, the may be done even before the
expiry of the year, still that is a course for (one in) adversity.
When however under this rule of adversity before the
he performs the Preta S'rftddha8, then he should perform them
according to the rite. 15
When however following the first courSB, one performs at the
proper time only, then in whichever way (lne performs the annual
S'rCtddha, either as PCtrva?.'a or as in a similar manner
may he do the monthly S'rftddhas. Vide the following text:
"Before the when one performs the sixteen 20
S'rl'tddbas by the method of the p.e should perform them all.
But when he performs the. sixteen S'rftddhaB after
then again, according as he performs the usual annual S'raddhs, so he
should do all these. "
This SapitlrJ;ilcamr;a, moreover along with the Freta Sf raddha, 25
even where there are brothers who are divided in estate, it is enough
that it is performed by one only. It need not be done by all.
Because of the following Smrti :-
" The na?Jas'rtlddha, the snd even sixteen
s'raddhas liS well, should be performed by one person only, (even) 30
when they are divided in estate."
This with the Preta-s'faddhfl
must necess8rily he performed by the sons of those, who were not
Sannyitsins, BS the object is Ii telease from the state oE Pretahood.
516
[
YdjfiavaZia1/u
VerBt! 255.
For the. Sannydsins, however, it must not be performed. As says '.
I
Ekoddihta. one should never perform for the Yatis, When
tbe eleventh day (oE their death) arrives, the ParvaI;la is ordained,
5 The Sapi'.14Ikar1}a for them should not be done by their sons and t.he
rest; by their very taking up of the three-fold' staff the condition oE
Preta-hood is never produced."
IE on account oE the sou not being near, the rite DE cremation
has been performed by some Sagotra or the like, then by that person
10 even the Preta rite5 np to the end of ten days should be performed
according to the following authority:-
"Whether a Sagotra or an Asagotra, whether a female or a
male, whoever offers on the first day, that one should complete it for
.the ten dayJl
n

i5 For the S'{j,dras also this should be performed, but without the
(recitation of) mantras, on .the twelfth day. Vide ';--
"In the same manner Sctpi1}4ikma1}a 'without the recitation of
the mantras' for the S'Udras also, on the twelfth day."
After the all the annual and the Pttrval)1l
20 S'raddhasand the rest should be done by the son alone as an
obligatoryduty, whilefor others, not obligatory. (255).
Viramitrodaya.
The Author mentions the S'rriddl,a intended for the Preta in the
form of the gift of food together with a jar of water
25 ajiiavalkya, Verse 256.
"Owing to' the reason of an auspicious occasion or 'the like
samvatsaro,ticirvrih, hefolethe'oompletion of the :year, i. 'e. in the period
int'ervening between day of death-lind B', year, one whose sapiJ;li).ana
S'rriddka happens to he 'performed, for that P"eta, sodahumbham,
with a water-jar', annain,' food, ' sarp.vatsaram, 'for one year,'
dwije, 'to tha twice-born " dadyrit, ' one should give.' By the use of the
word api' also', that much more when the hOB not
IJeen:perrormed, one ehould give, becomes e,tobli.hed . In tbe Chapter
1: The r.i;it:dI tli. Sannya,; .
. ' , ",2:' Ch. 'XX1:2U," . ;
, "
,
!
1
,
l'
Mitakshnra-Times for
On the Preta S'raddha, Paraskara has mentioned the donation of a jar,
full of water, and there may arise a wrong impression that by the
performance of the Sapilfi).l, tbe condition of Pretahood having ceaeed,
t,his S',-addlla, therefore, need not be done. To obviate such W10D,g
impressions tbis text baB been stated. In tbe text of P()'msRara, 5
however, the word Pi-eta bas been used in regard to tbe deceased alan'S.
Tbis is the import. (255).
The author now mentions the times for the
Yajiiavalkya, Verse 256.
So also on the day of death, however, should be 10
performed every month, for the year, and similarly every
year; the first on the eleventh day (256).
pratimasam, on the day of death,
ellery month, up to the end "of the year.'
*Page 77. the should be performed. After the 15
SapiI;tqikaraI;ta every
year only, and only, (and not PilrvaI;ta) should 'be performed;
Ad.yam, the first, which is the basic for all subsequent ones
(should be performed), ekadas'ehani, on the eleventh day.,
If the day of death be not known, then either on the day he 20
hears of it, or on the amdvilsyil day; vide the following Smrti: "If the
day oE the death be not known, then on the amilvi1syll or on the day
on which he hears the By amrwdsya is meant the amavasya
of the month in which the deceased had started on the journey. Vide
the following Smrti : 25
"The offering should be given on the day of (the
starting of) the journey out, or on the day of the waning of the moon
of that month."
lVIrtehani, an the day af death, Regarding this JatukarlJ.ya
has laid down the following special rule in regard to one who had 30
maintained the sBcred fire (Ahitagni) :-
" The S'raddba whicb is to be performed after three fortnights
should tbe day of death only. But the one before,
1.
16
518
rego,rdil1[J the time.
[
jrJ,jiluvaikya
Verse 266.
should be got performed from the day of the cremation of the
twice-born who had kept the sacred fire."
Here the ceremonies for the deceased (Freta) which are to
be done before the period oE thL'ee fortuights, are to be done, in the
5 CSHe of a person keepiug the sacred fi.l'e, commencing with the day
of the cremation. But the S'riLddila (wbich is to be done) after the
period of three fortnights should be done on the day of death only.
But in the case of a person who had not kept the sacred
fire, all should be done on the day of death only.
10 Adyamekadas'ep.ani etc., the first on the eleventh day. As
regards this, some say that this is illnstrative of its'aucha because
nnder text: "By one who is pure, all ceremonies should be performed" .
ceremonial pnrity is a neceBEary condition (precedent to the
performance oE all rites), and becanse: " Now then on the day after
15 the as'aucha is over", and thus by premising in general for all the
varnas has laid down the precept for the performauce of the

But this is incorrect, as it is opposed to the text of Pa.ithinasi
viz: "That S'rdddha which is to be done on the eleventh day has been
20 ordained generally. The periods of impurity for the four var1!as are
different for each one;" and is also opposed to the text of S'ankha
viz:-"The first (Ildya) S'rilddha, though impure, one shonld perform
on the eleventh day. Of the performer (of the S'rilddha), purity is
considered to be for the time being; afterwards he again becomes
25 impure."
The text oE introducing generally the subject of
as' Bucha, is also reconcilable as applying to ten days' impurity.
Pratisa!!1vatsa.ram chaivamiti,and similarly every year;
by this, the Lord of Yogis hae advised every year on
50 the anniversary of the day DE the death of the deceased; so also
Another Smrti: "Year by year must indeed be performed the
Ydjilavalkya ]
VBrBO 256,
llUtllksharn..,,-The view of the Southerners.
beneficial rite to the mother and the father; without the Daiva he
may feast a Brill;lmaJ;la and offer one pi'rfqa only."
Yama also has said :-" Subsequent to the performance
of the Sapi1,ldikarm,la, every year the .on should perform "separately
519
the Ekoddi$hla on the anniversary day of death." 5
Vyasa moreovel' prohibits the Parva1fa:
"Abanondiug the Elcoddi$hia, if a man performs the Pilrva1,la,
that should be considered as not performed, and he shall be deemed
a patricide,"
Jamadagni however ordains the PtirVa1,la
1
. 10
"After having secured the according to rites, the
Aurasa son should perform the Dada S'1'!iddha of his father and
mother on the anniversary day of death,"
S'atatapa also says: -"After having performed the Sapit1qi'
km'aJ,la, the learned performer should always perform according to the 15
Ptirva1.la rite every year, this is the rule upheld by Chjlagaleya."
Thus in the conflict of texts the Soutberners have thns stated
the adjustment: By the Aurasa and the K$hetraja
The Southerners BonB on the anniversary day of the death of their
father and mother, the Pl1rvaJ;la alone should be 20
performed, by the DClitalca and others the Ekoddi$hla, Because of
this text of Jlitukan;tya:-"Every year by the Pttrva1,1'J, ritual alone
the K$hetraja und the Aurasa Bons should perform; the other ten kinds
of sons should perform by the Ekoddi$hta."
That is not correct. There is no mention of the 'day of death';
but on the other hand, the expression is every year. And there are
many annual S'rll.ddhas besides that of the death anniversary, snch as
the Ak$7wya and in the] months of Mfigha and Vais'ilkha and
the like others, Therefore, the adjustment regarding the performance
of the Pttrva1}a and tho on the death anniversary day is
not satisfactory, As regards the text of Paras'ara
1. i. o. in tile ParVD.-9D. method.
30
52Q
view oj' the Norllter-llero.
[
Y4inavaZkv"
Ver81l 250.
"For the fatber wbo has attained Davabood, the Aurasa sons
should everywbere perform tbe S'ritddba, And generally for men of
diverse gotras, for a single person only on the day of the death
, "
anmverssry.
5 This also is not sufficiently adjustive, for its meaning is tbis:
For a father who has attained Devahood, i.e. whose Sapi1}riikara'f}a has
been done, always by the Aurasa son should be performed tbe
tri-ancestral rite, i.e" the ParVaJ;lB rite, But in regard to those of
diverse gotras, i.e., belonging to separate gotras such as the maternal
10 uncle and like, the S'rMdha wbich is to be performed on the day of
the death anniversary, that must be by the only.
Morever, Paithinasi has said tbat:-"Even after Sapi1,lCrikarm,la,
the alone sbould be observed even by the Aurasa son.
Thus Ekoddi:;h{a indeed should be performed by the AurasB son on
15 the day of the death anniversary; after Sapi1,lqi/carm,la, for the mother
and the father no parvaJ;la."
The Northerners on the other hand, thus suggest the
adjustment: On the Amilvilsyil or during the
The Northerners. dark half of the month of BMdrapada, if the
20 death anniversary falls, the Pilrvalfa rite, on any
other day the only,
" For him whose death occurred on the amavasyo, or during
the Preta fortnight, there the ParVa1,la should be performed, and
never the
25 That also the elders do not approve, because the text above
quoted is of uncertain origin, while there are many texts of well
ascertained origin, which declare that the ParVa1,la shonld be
performed only on the anniversary day of death, and also because if
it be confined to those persons only, who had died on the
30 amavasyil day, or during the there wonld be an unneces'
sary curtailment of its scope; and further, the text
" Page 78. which is of a general character would be rendered
meaningless. There alone is a general text
curtailed by a special text where as a result of the appreciation of the
35 . relationship between the general and the particular rule both rnles
Ydjflavalkya ]
Verse 256.
reoomJiliatio'll.
521
yield a useful meaning. As' "In him (the hota) should recite Beventeell
smaidheni
2
" this text which appears without any context' enjoining
SBventeen wooden sticks, has its scope in the ectype' or the modi6.ed
sacrifice only, and so, this sentence about the seventeen sticks, having
found a scope through its relationship with the general characteristics 5
oE the Samidhen'i firesticks, it is applied to the modificed sacrifies like
Mitrli.vinda and the like, where it teaches new' (apftrva) relationship
in t.he subject-matter of Mitrli.vinda sacrifices, becomes merged (in it).'
But here both kinds of texts, having the death-day as their
snbject, do not both find their scope under this explanation - There- 10
fore, here, excluding as the alternative oE the Elcoddi$hla, ilis proper
to regard the Pi1rval,a rite as a restrictive rule.
Nor, moreover, would it be proper adjustmeut oE the texts
by treating the texts as having for their subject the death-
day oE the father and mother, and the PlrVaJ;lB texts as having for their 15
subject the death-day of relatives other than the parents_ For in both,
1. This is the seeond AdhikarnQa, in the ,ixth Pad. of the Third
Chapter of J aimini VI. 9. It is called the fllfttl'll;ll'ft i'twfiflrrftt'll
Bee J.imini Nyuya ilHla pp.179-180 "11'1': I
2. \I1ftt;j-;fI-Wooden piece, for being thrown into the fire. See
Altaray. BrAl).m.Qn I. 1. .
3. aT'f1"''' "t4" i. e. the 'alit te"t h., no eonte"t to any other text or
topio-a statement in the abstract. It is a rule which by itsel, out
of connection with Bome particular sacrifice to which it might he referred,
80 that it might be considered as a. general rule" uThis is called the
I9I>r-An abatract prineil,le, Cae, Dr. Thlbnnt'a Tran,lation of Arthnsangrahn.}
4. ie arehe-type, the model or b .. e'i 19i!i1n, the
ectypo, or the modified forms.
5. There is a migtnke in the print here at 1. 4 on page 78. For
fi'l'lI9'<jI'lI>r,.m"i.r, rand (il'fl9''lI<lI>!'hI(I['f-C 3l1>r'ln[ + aTKf ).
relationship.
6. In order to understand this pa3snge it is necessllry to reier
Joimini's purv.mima'!1'. III. 6. 9. A dia,ussion i, held in th.t Adhyayn
regarding texts wllich mILy be applicable to a pa.rticular sllcrifice, and the
other, ll. genero.l sta.tement not connected with any context. Both of these
treat of the snme subject a.nd both are to be used in model Racrifiee. ThuB two
texts, bearing on the same subject speak of the same thing. This is a. OBse
of tautology. How is it to be obviated? A text which is connected
with a context is to be used in Il model aRori6.ue only; and all general texts,
conqected with any Bre to be introduced into a. modified
522
MltAkshnrfi.,-The Autlwr'B COllclU8io1l.
[
Y djiiavalkya
VerB6 256,
the words I, father," "mother," and" sons" exist, Thus in: "After
the every year the Ekoddihta of the mother and the I
father shonld he performed by the sons on the day of the death
anniversary, "
5 Similarly,: "Having finished the Sapil,dtkaraJ;l' the Aurasa
son shonld perform the Dal's' a S'raddha on the anniversary of the
death of his mother and father, "
Although it has been maintained by some that on the
death-day of mother and the father, one who has maintained the fire
10 shonld perform j the ParvaJ;la, and the one without the nre, the
and quote this text of Suma.ntu: "Year hy year the
twice-born son who has maintained the Fire, shonld perform the
Pl1rvaJ;la for his parents, while the wise who is withont Fire should
perform the Ekoddihta on tbe anniversary of their death."
15 Yet, that shonld be discarded, as it is opposed to the opinion of
the good e. g. in the following Smrti text :-
"Those Brl1j:lmal,as: who maintain many sacred fires, and
thoBe also who have only one Fire, for them aftel' the . I
should be the Ekoddihta, and never the Pil.rVa\la,"
20 Here this is the conclusion :-
For the Sannyflsins, on the death-day the ParvaJ;la alone
should be performed by the son. Vide the following text of
Pra.chetas :-
"For a Yati there is no here for he
25 taken up the triple staff, and because there is no Sapil}cliktlrm.la for
him here. F or him there is always the Parvana. "
For those who have died on the amflvflsyfl or during the
Preta-pakha' there is the Parval}a alone, "Of one who has died on
the amflvflsyd_or during the Pretapaksha &c." this text as has
30 heen stated before being of a Niyama character, where the day of
death is any other, there is an option, either the Parval}a or the
Ekoddihta like the maxim of "barley aud rice." But where there
is a well ascertained family usage this option even becomes limited;'
1. The dark fortnight of Bhildrap.da which is B.cred to the M.nes.
Vyava,thita Vilwl"a.
YdjilavaZlcya ]
V croeS 250-257
Vlramitrodnyo-Pcriads for cmd otlier S' ,dddhas.
where no such option, exists, it is at his will. Thus no need of
prolixity. (256).
Viramitrodaya.
523
While pointing out the periods for the mdsiha (monthly) and othsr
the Author mentions tbe mr2siha and otber srr2ddhas 5
yajilavalkya. Verse 266.
Starting wHh the death, every month, on the date of the death,
i.e., in the fortnight of ;the death, on the date of the death, srdddha
should be performed. Thie is inferred from the oontext of the Ohapter.
That iteelf is oalled the mr2siha: By the use of the word tu, the two Bix- 10
monthly sraddhas are separated from the death-day srdddl,a: "When
six months are short hy one day or thres days, and also the year,
then rall the six-monthly sradclhas" in this text' the ssparate periods have
been indicated. By ths use of the word tu a seoond time, after the first
year; 'every year', pratisa7JI.vatsamm, i.e., year by year, by the UBe of 15
the word ckeL on the day of death, ars inferred. "After this, every year,
to the Preta, one should give food on the day on whioh he died", vide the
text of Katyayana. Evam, 'thus', in the aforestated
ritual. This, moreover, follows for the three also. Adyam,' the first',
i.e., the fitst srdcldha of the sixteen f"eta srdddltas; akddesehani, 'on 20
the eleventh day', i.e., after the oessation of the death impurity
in point, vide the text of Vi,h\lu' "after the oessation of the
impurity". (256).
With the exception of ' the daily Nitya s'lyxddha the following
rule is being stated as applicable to all the remaining S'raddhas 25
Yajiiavalkya, Verse 257.
The Pi1,1das, however, one should give to a cow, or to a
goat, or to the Brap,mal)as, or even into the fire or into water,
one may throw. While the Brap,mal)as are still present,
one should not sweep the leavings of the food of the 30
twiceborn. (257).
1. of Kahyilyau.: BOU NirJ,l'Y' Siudhu.
.,
Oh. XXI. 1.
. ' . ,
[
Ydjiuwalkya
VersBs 257-250.
the pic1if,as or 3 single pi'.lif,a, which have
been offered before, tbis is the method of disposal.
Ihe method of disposal To a cow, or to a goat, or to the who
of .Piclif,as. asks for them, dadyat, aile should give
5 the Pil:,das; agnau, into the ji,'e, or fathomless
water, jale vira one may throw. Satsu while
the Brt1(lmaI}GS are still present at tbe place of dinner, d wijoch-
namarjayet, one should not sweep, i.e. shonld not remove
the leavings of the lood of the twiceborn. [2 [) 7)
10 Viramitrodaya.
Ths Anthor states the methods of disposal of the olfered
at the il1'dddha
"l\il.jiiavalkya, Verse 257.
To a cow, to tbe aja, or a goat, or to a one should give
15 the or agna", 'into the fire " wil, 'or', jrzie, 'into the water',
'ons may throw'. By the use of the word api, 'even " are
inoluded other modes of disposal mentioned in texts such as: "the
middle.most piQij.., the wife eats, when desiwns of having a Bon ", and
the liks. By the use of ths word tz<, 'howsvsr " when there are
20 propsr recipients for the S'rilddl,a food, ths Author distinctly
mentions different modes of disposal. 11oreover, while the S"'ilddlli
BrAJ:1mOJ:.l08 ore still continuing at the place of the S"'ilddka,
"" mdrjaY8t, 'one must not clean the leavings of food of
the B"'J:1m.J;los,' i.e., should not carry away. (257).
25 By. regard to the particular kind of eatable, the Author
mentions the particular fruit.
Yajiiavalkya, Verses 258, 259.
With the havi$hya food, verily for a month; for a
year, however, with the milk-rice, with the fish, the meat
30 of ga.zelles, mutton, the flesh of birds, the flesh af kids, the
flesh of spotted deel'; (258).
The flesh of the black antelope, that of the ruru deer,
-tM meat of boars, the mea.t of hares, respectively for a
period progressively ins creasing by a month,aresatisfied,
35 when oji'ered here, to Gra.l\dfathers. (259). ..
_._---------
jra,jnatJalkY!l"]
Verses 258-250,
MitAk.hnrA.-Kind, .j food ojmd a/ S'raddha.
fit (01' offering at a sacrifice,
*Page 79, such as sesamum grains, rice &c., as says Manu':
"With sesamum grains, rice, barley, beans, water, roots,
or fruits, which have been given according to the prescribed rulss, the
525
ancestors of men are satisfied for one month." 5
This food is called food. ., With this food the
ancestors are satisfied for a month"-this
Kinds of food sentence which is not here, shonld be read
oj/ered at 8'r!J.ddha here together to complete the sentence.
Payasena, with milk-rice, rice boiled in cow's milk, 10
sarp.vatsaram,for a year, vide the Smrti': "One year, however,
with cow-milk and milk-rice."
" With. the fish 11 i.e. with the fish that is allowable, snch as
pa!hino. &C., oE that', this, matsya, of the fish. haril).a., gazeile,
the copper-coloured deer; el}.a, the black antelope, is black coloured, 15
As described in the Ayurveda: "By El.la is to be known the
black antelope, while the copper colored is called harh.'a," of that this,
is hihiJ).aka,
The sheep is called urabhra, of that, is, aurabhra, mutton,
S'akunam, oj birds, i. e. of birds allowed to be eaten as food. 20
is a goat; its meat is called Ch\lagam the fiesh of kids.
P,(shat is the spotted deer. The flesh of the spotted deer is
milled E1}a is the black antelope, its meat is called
aiJ)am, Ruru is the same.as 8ambara; the meat of it is called
ra ura va. Varaha is the wild boar; its meat is called varaham. The 25
meat of s' as' a or hare is called s 'asam. With the meat of these
offered to the 'with the food, for a month,' having
expressed thus, for a month more than that, yathakramam,
respectively, for a period progressively iOel'easing by a mooth
are satisfied the Pit'(s (258-259).' 30
1. Oh. III. 267.
2. of Manu Oh. III. 271.
s. i1<1ni; the word Q(1,lf"t is formed by the .Ill" am added to ""'T. See
PU9ini IV -3. 154.
4. Oomp". Manu III. 267-271.
17
5Z6
VJrnmftrodoyn- Period of satisfaction.
[
Ydjiluvallaya
Verses 258-261.
Viramitrodaya.
By to the particular kind of things used for the S'raddh .. ,
and by regard to the particular place and time, the Author st.tes the
period of satisfaction by means of four (verses)
5 Yajilavalkya, Verses 258, 259.
'sacrificial', fit for.. sacrificial oblation; annam,
'food,' such as SBsamum, paddy, barley; by it being given-thus is the
oonstruction of words by an inversion of texts. In the Bame manner,
further also. 'the grandfathers', masam, 'month', i. e. for
10 the interval of a month, aMi, 'from all considerations', trpyanti, 'are
satisfied'. By the word pitamaha, 'grandfather', is the demonstration
of all the pitrs. So also Manu,' "By sesamum gf'ins, paddy, harley,
black-beans, roots, wat,ers and even by fruit, being given in accordance
with the ordinance, the pitrs of metl become satisfied for a month".
15 The word wai is nsed to fill up the foot (of the stanza). By the ey-
cellent rice and milk-pndding for 11 period extending over a year, the
grand-fathers become satisfied. Thus is the connection everywhere.
By the use of the word tl" 'however', the Author discriminates a .horter
period. By the fish and the rest, in this S',addha, when given,
20 rsspectively i. c. in the order of the one next following by the addition of
a month i. c. 01 one month each in additiou to the period indicated,
extending to that, they become satisfied. Thus, 'with fish'
i. e. the flesh of the fish, for two months they remain satisfied, thus in
this order it should be nnderstood. Aurablt"am, 'of a ram '.
25 S'akunam, 'of birds', i. B. of birds fit to be eaten as food; 'of
a goat', belonging to a goat; is a spotted deer; of tbat, is
is a blaak antelope; of tbat is Burn!t, a
particular kind of deer j of tbat is muravam; varaham, belonging to a
wild hoar; SaBa"" belonging to the hare. (258, 259).
30
Y1i.jiiavalkya. Verses 260-261.
He who gives "The meat of rhinoceros, or of maha-s' a/ka
or honey, or the hermits' food even, or the flesh of the red
goat, or the mahtt-s'alca, or the flesh of vfirdhrh.'asa, (260),
or gives offerings while at Gaya, he causes all that to
35 give endlessness to the Pilrs, so also on the varhtl-trayodas'i
especially when the moon happens to be in the asterism
. of M:agha that day. \2(1).
1. Oh. III. 267.
I
. .
i

I

YtijiiafJalkya ]
VerBiS 200-261
MIt!l.ksbarll-Offef'iugs yie,zdino EndlewWll8.
527
Khadga, rhinoceros, the meat of
that, mahas'alka, a kind of fish; madhu, honey, collected by the bees;
munyannam, the hermits' food, namely, all kinds of forest prodnce
snch as the nlvitra, &c.; ioha,'is a red goat, its flesh is
mahas'aka, i. e. the icdiasalca; va.rdhrII).asa, the white goat, 5
"Drinking through three (ends), emaciated in the organs, the white old
male goat, snch a one the Yaji'iikas called the wardhrh.la8CJ., (useful)
in s'raddha rites". sacrificer, is well known; because
while drinking, his two ears and the tongue also touch the water, such
a one; he drinks through three (organs), therefore he is called tripiba(t. 10
Of that, i.e., of the wardhriI).asa, mal),sam yaddadati, gaya-
sthascha the flesh of this and also that which one gives
while at Gaya, anythiug, even vegetables, which while at Gaya oue
gives. The force of cha, and, is to indicate that also which one offers
at Gangadvara, &c. "At Gangadvflra, Prayaga, 15
Arbuda as well as at Gayit, the S'ritddha offered, attains
imperishableness."
A'nantyamas'nute, enjoys endlessness, i. e. he gets the
merit of being the CBuse of condncing to endlessness as the resulting
frnit. The clause' enjoys is to be connected with each. 20
Similarly, on the vara'atrayodas'i, i.e., the thirteenth day
of the dark fortnight of BMdrapada, especially when it is in conjunc-
tion with the Magha asterism, whatever, (even a trifle), that is given,
all that conduces to endlessness; such is the connection with the
preceding clause. 25
Here although the hermits' food, meat, honey and the like
have been mentioned in generRI for all the varlJas as fit to be offered
at a s'raddha, still the adjustment mentioned by Pulastya is worthy
to be respected: "The hermits' food is said to be for the Brftl;1maJ;jB,
meat for the and the Vais' ya; and the offering of honey 30
for the S'udra, while for all, all that is unincongruous."
The meaning of this is this: The hermit's food, such as the
llzvara, &c., mentioned above as fit for a s'rtiddha, that is the principal
offering for a capable of yielding the entire fruit, while all
the (varieties of) meat mentiol\ed above, are, for the and 35
528
Virnmitrodaya-S/lrmring u1lended1iC88.
[
Yiijiiavalkya
Versc8200-281
Vais'yas, the principal. And what has been mentioned above as
Khaudra, that is fit for the S' zldra. And whatever is ontside tbese
three, that, if uuincongruous, i.e., unprohibited, such as 'the vdstuTca
1
&c. " or which has been ordained, such as the 'sacrificial food,
5 and kalas'aka, and the like,' that is capable of giving the
entirety of fruit to all the four classes. (260, 261).
Viramitrodaya, 280, 261-
Of a Ehadga, i. e. 'a rhinoceros', flesh; maMsalha, 'with big
films', the roMta and the like fish; flesh belonging to these is
10 mahaBalham; 'maM,sal"" is a salkak' so Medhatithi; madhu, 'honey'
is well-known; munyannam, 'heremit's food' such as the nivara graiu.
By the use of the word cha, 'and also' any edible mixed with honey; vide
tbe text of Yama: "Whatever is (offered) mixed with money,that is
calcut-ted for (yielding) nnendedness." .Loho, i. e. 'the red ram,' its
15 flesh, meat; mah{t8'rJ,ham, halas'IUam, particular varieties of pot herbs,
known as ladicha, Wardhri1Jasasya, 'of the wardhri!,asa,' such as has
been descriptively defined in Nigama thus: "Drinking through three
(ends), with emaciated organs, white male of a goat, snch a one, the
ydjnikas call the w{trdltri1)asa useful in PUr rites. With a black neck, red
20 veins, and white plumage-snoh a bird is called the wttrdhri!,asa, thus is
tile nigama pronouncement." The flesh of snch a one; by the use of the
word elta, the flesh of a wardhri!,asa, a particular bird, secondly defined
in Nigama. Such a thing, which one gives that, the meal of a goat
and all that, whatever one donates when at Gayd, or whichever thing
25 one gives on the 13th of the monsoon, or on the 13th of the second half
of a month, or on the magkd constell.tion, all that and in particular
in sn enhancdd:way, dnantyam, 'unendedneBs' i. e. pervading over a kalpa,
he SBcures, i. e. occupies BS the means of the satisfaction of the PUrs.
The word eva, 'also', moreover, is indicative of the resulting fruit
30 from the flesh of a rhinoceros and the like, quite iude pendently of each
other, and is connected with all. By tbe expression 'Gaydstltascha', 'and
also, one, when at Gay{t', by the word cha equality with gayd h.s been
stated, alld the expression is indicative of the inclusion of one staying at
any holy place, where he has purified himself. By the word tatlti1"
35 'similarly', are included the periods stated by Yama viz., "On that in
the month of A' k{tdlta, or the Kdrtika, or the Mdgha, whoever gives
satisfaction to three or four BrilJ:!mBlf"' preceded by the worship of the
I, A. kind of pot-herb known os Wathuw4. Amara II 4-158,
yajflavallc.lJa ]
Ver8f8 202-204.
MItD.ltsbori'l-Special fruits on particular dayB.
529
Pitrs, that is declared as securiug uuendeduess for him." The plural
number in the expression ]J{aghasu, 'in the Maghas', is used by
regard to the many ,tars whioh make up the coustellation, or
by regud to it individually. By tbe word aha, 'and also', is
included the period of Bah,,' 8 attack as stated by Yama thus:
'rhe S'raddl,a offered at the appearauce of RdllU, is c,lculated (to
last in its results) as for as the mOOn and stars (continue)". (260-261).
The Author mentions special fruits resulting from (offerings
on) particlllar days
5
Yajiiavalkya, Verses 262, 263, 264. 10
A daughter, the husband of the daughter, and indeed,
cattle, good sons, abo bets, husbandry, commerce, the
two-hoofed and one-hoofed animals, likewise. (262).
Endowed with the Bra\1ma lustre the sons, gold and
silver with base metals, the superiority of 15
" Page 80. birth, and, one offering the s'rMdha always
and all desires obtains (263);
beginning from the first day, and excepting the
fourteenth day, for those who have been killed by weapons,
to these on that day is offered. (262-264). 20
:-Kanyam, A daughter, possessing beauty,
(auspicious) signs, aud character; ka.nya vedino, the husband of the
daughter, i.e., the son-io-Iaw possessing intelligence, beauty and
auspicious sigos; pas'ava\1, heasts, small beasts such as goats, &c.,
satsuta\1, good SallS, who are well-behaved; dyiitam, bets, snccess 25
in gambliug; knhi\1, agriculture, i.e., agricultural yield; va.J;ijyam,
commerce, i.e., profit in commerce; dwisafa\1, two-hoofed such
as the cow aud the like; ekasafa,\1, such as horses and
the rest.
Bra\1ma varchasvina\1 putra\1, SOl1S possessi1'Q Bra/j.ma- 30
lustre, Brahmavarcha is the luminous euergy generated by the study
of the Vedas and its observances; those possessing that. Svarna-
rupye gold and with the exception of these. The
llletals like bronze! lead, &c., are called kupyaka, base metals.
530
Mltllksharn.,-SJl6oial Rule.for those lcilled by WeapOl/B, [J Ydjilavallcva
. Verses 2tJ2-;';G.5.

'i
5
superiority of birth, the excellanee of one's
family; sarvaka.ma.!I, all the desi?'es, what is desired is caned a desire,
such as heaven,sons, beasts, &c. These fourteen kinds of it'uits, begin
ning with a daughter etc., one offering S'raddhali on the fourteen
days beginning with the first day of the dark fortnight and ending
with amllvllsya with the exception of the fourteenth day, ohtains
in the respective order'.

!
10
Those who are killed by weapons, to them one should offer
s'rilddha on the fourteenth day of the dark fortnight by the E1coddi"hla
rite, provided they have not been killed by Bdlhmal,BS and the like .!
others. As says the following SmFti text:- j
I' Even of the father who has been placed on a par, but who
was killed by weapons, the should be performed by the
sous on the fourteenth day of the Mahalaya."
15 'Placed au a par' i.e. for whom Sapi1.14ikma1.1a has heen
performed.
During the Mahalaya, on the fourteenth day of the dark
fortnight of the month of Bhadrapada, of one killed by a weapon
alone should the ::"ril.ddha be performed and of nn other, thns is
20 this stated as a restrictive rule Niyama '; and not that of a person
killed by weapons on the fourteentb day only. And, therefore, that
on the day of the anniversary of death or on other days, even of a
person killed by weapon, the should he performed for bim
in dne course as it occurs, and not that on fourteenth day of the dark
25 fortnight of the Bhfllirapada only. Thus is this rule to be
understood. Vide tbis text of S'aunaka:
" In the dark fortnight of as well as every
month likewise." (262, 263,264).
1 ThU! of tbe fourt.en day. or tithi" the giver of s' .r/iddho obtains the.e
fourteen rewards respeotively, e. g., the performer of sr/i.ddha on gets
a good daughter, on dvUiya or the second dllY of the moon gats 0. good
.on-in-Iow, on tbe third day of the moon get. a large .took of small beasts like
goats, &0. Bnd eo on.
2. f;P:r'1: -am-Therefore, in such a caBe - there a.re two courSes
open; eitber on the day of death or on the fourteenth of the dark hal! of
Bh.dropodo; and not on tbe fourteenth onll'
Ydinavalkya ]
Verses 264-265,
Viramitrodnya-Fruits oj Kdrnya S'raddluill.
Viramitrodaya
Now the Author mentions the Ka1nya S'rtiddMs on the dates and
also the resulting fruite
Yajiiavalkya, Verse 262, 263, 264
531
Excepting eham, 'oue', viz. ChaturdasMrn, 'the fourteen th,' 5
Varjayitwti, 'excluding,' always and on ull dutes for each one beginning
with the first und tho rest, the S'rd.dd,\ada(&, 'one offering the S'rllddhu'
i.e., one who performs the S'rMdha, Kanyadin, 'the daughter and the
reet', obtains respectively.
liere the days shonld be understood us occuring in the second half 10
(of a month). Vide the text: 'a1n{tvasya1n 'on the
amav&sya, all desires'.
Kamla, 'daughter', i. e. a child in the form of n female;
Kanyavedino, 'daughter's husbands' i.e., the sons-in-law;
'beasts', principally the oheep etc. 'sons,' i.e. the A.urasa soos. 15
In the reading 'Pasu)! vai sa! sutanapi' the meaning of the word 'Sa!'
is 'law abidingnese'. Dyu!a1n, 'bets' i. e. Buccess in bets. KraM-
wl'tnijyl'tpade, the words' Krahi' and' wa!,ijya' (agriculture and commerce)
are used in the sense of profuse profits in the undertakings;
'two-hoofed', such as the cow and the like; 'one-hoofed', such 20
us the horse aud the like. liere, even in the compound, for each word
are the days connected. (262).
'Brahmavarchasa' is the special lumination
generated by the study of the Vedas; those possessiog that, are
'endowed with the lustre'; 25
'sane'; SW1Lr1tan'pye, 'gold aud silver together'; J(upy"m, is 'base metal'
other than gold and silver, such as lead, bronze etc.; Ta!"ahite, 'together
with that', that is together with the base-metal. liere, where con the
baBe metal be oonuected at the end of the day? There the mention
together is solely by regard to their connection with the second half. 30
Jiiyatisra;s!kya1n, 'the superiority of birth ', ... e., the eXcellence
of ones' family; Sarve Kamal} 'all the desires' etated here, such as the
daughter and the rest, in all thirteen; here, by the use of the words api
'even', and !a,tM 'also', are included the various kinds of resulting fruits
stated by several sagBs. TheBe, moreover, have not been pointed out 35
here through fear of prolixity. (263).
8'astre,}a tu, 'by weapon however'. The word weapon is inclusive
by implication of poison, and the like, that says Marichi: "Of thOBe,
who were killed by poison, we. pons, beasts, Berpents, by animals, or by
pecijic fruits Bpecific astcrisms.
[
YdjnavaOcya
Verses 2(Jfj-:UJ8.
Bral;lmaI)Rs, the worship shall be on the Chaturdasi day. Of the others
it has been censured". Here death by poison indicates by implication
death otherwise than by disease. Since by way of brevity they have
been dealt with in one clause, such as 'in regard to the couree of condnct,
5 ill pursuance of the preceptor.' Evam cha, 'And Thus' of one who has died
of child-labonr, Or one who has destroy"d herself after her husband, the
S'rMdha comes to be established to be as of one who was killed by
weapon. Tatra, 'there' means on the Chaturdasi day, these Srl1-idhas
are offered. Here by the nse of the word 'tu' are separated those who
10 were killed not by weapon. The word wai, 'indeed' is by way of
filling np the gap. Moreover, this SrilJidha for those killed by weapou
is in the form of the Ekoddik!a. Vide tbe text: 'That of those killed by
weapon should be performed by the Ekoddil,!a rite'. The resulting
fruit of this stated in the Oh. pteI' On Kamya performances should be
15 seen as stated by Hirita: "For the Chaturd<tili, however, one who
desires prosperity." RencA, also premising 'now the Kamyas',
h.s stated: "Of one killed by weapon, on the Chaturdasi day."
Od the fourteenth of the second-half of the month of As'wina the
S'ril.ddh., although the Nitya .lso. Vide the text: "For those who had
20 perished in a battle or have fallen into the water, fire or by Blqflupatana
J
the worship shall be on the chaturdaSi day. On the amdvasyd day,
however, when with a special desire". (262-264).
By regal'd to specific asterisms, the Author now mentions the
speci fic frni t
25 YfLj:iiavalkya, Verse 265,266,267,268.
Heaven, offspring, virility, bravery, land, strength,
a son, pre-eminance, good luck, prosperity, leadership,
welfare, (265) unresisted authority, commerce and the
like, also absence of disease, fame, freedom from sorrow,
30 the highest end, (266) wealth, the Vedas, success in
medical treatment, baser metals, cows, goat, and sheep,
1. special ceremony by whioh one wishing to d.-troy
himself may do Bo. Shortly stated it consists of the individuol after
performing the necessary rites preacribed to take a plunge into the deep wntere
of the Ganges or throw himself into fire; and for special confluenoes arB
generally mentioned as proper placee. A look at these and the contemplation of
the rapid flow of waters offers justification for the choice recommended.
]
Verses 265-208.
Mitili(shnru.--Fruit to
etc" horses, long life; one who offers S'raddha. according
to rules, (267).
on these asterisms beginning with K1:ttika and ending
with Bhara1.1i sha.ll obtain all these objects of desires respec-
tively" in a spirit of faith, devotion, a.nd who has discarded
arrogance a.nd spite. (265-268).
:-Beginning with Krttilcr1 and ending with
for any aoterism, one who offers a s'ritddha, he, respectively,
in the order enumerated beginning with 'heaven' up to 'long life'
obtains the objects of desires, provided he has faith and the spirit of
devotion, and has discarded arrogance and spite.
Astika, " one who has faith, II one who is a believer. .
S'ra.ddadha.na!l, who has devotion, one who is endowed with
*Parre 81
o
grea t reve rence. Vya :petama.dama tsara!l,
who has discarded mada 'arrogance' i e. pride;
matsaraZI" 'spite', jealousy; free from these two;
svarga., heaven, a condition of intense h.ppiness; a pa tyam, offspring,
(whether' male or female} without any specification; ojas, strength,
exhnberdnce of one's own [Jowet; s'aurya., bra very, i. e. fearlessness;
land, i.e. having crop; balam, stl'ength, i.e, bJdily strength;
putra, a SOn possessing good qualities; pre-eminence
i. e amongst kinsmen. Saubhagyam, good luck i. e. popularity
among people; samrddhi!l, prosperity of wealth etc; mukhyata,
leadership, front position; s'ubham,' welfare in general; pravrtta-
chakrata, authority, i. e. nncontradicted command;
val)ijyapra.bhrtaya!l, commerce and the lilee such as trade, agricul-
ture, etc., a.rogUvam 'absence of disease'
i. e. freedom from disease; yas'a.!l,Jame, distinction. Vltas'oka.ta,
freedom f"om sorTow, the absence of grief caused by the separation
from what is desired; pa.rama ga ti!l, the highest end, the
attainment of the world of Braleman; dhanam, wealth, Bnch as
gold and the rest; The Vedas like the and others;
1. <:j"l.Tf$qB:-respectivly, i. c, the performance on the beginning
with krttikn. & ending with l\{llguii yields respectively the results according
to the time of the performance, i.e. one pBrforming on Krltika obta.ins heaven;
on Rohini, offspring; on strength; and eo on.
IS
533
5
10
15
20
25
30
[
y
Ver8Bs 265-288.
success in medical treatment, realisation of the fruit
of medicines; kuppyam, metals other than gold and silver, such
as copper &c; gava\1, cows, are well-known; ajaschavayascha
as/va.scha, so also, the goats, sheep, and horses; ii.ynr, long life,
5 longevity, (265,266, 267, 268).
Viramitrodaya 265-268.
Tbe Autbor meutions tbe Krttikil and otber Kdmya S',ttddhao
Yajiiavalkya, Verses 265,266, 267, 268.
'believer' i. e. who has accepted the authoritativeness of
10 the Vedas; 'devout' i. e. who has a firm faith in the
certainty of rssults accruing in a vaidic performance; 'arrogance'
i. e. pride; 'Spite in the form of malice', these two are
excluded from whom, such a one is one who'
has driven arrogance and By the word ck" is added purity.
15 Thus qualified, One who Krttilladi bnam,[!yantam S'rilddnam VidMvat,
'commencing with the Krttika and ending with Bh.r.r<i offers S'rll.ddha
according to the ordinances' i.e. in conformity to the ordinance of the
S'i1stras, Samyak, 'well' i. e. specially characterised by the spacial
features suoh as proper recipients etc., 'offers i. e. gives
20 i. e. in ehort performs; S", 'he' imiln Kilmdn apnuydt, 'shall obtain
the fruition of the following desires.' Which are these? anticipating this
qnestion, the Author says 'Heaven etc.'. 'virility' i. e. IUBtroua ,
energy. B"lam, 'strength' i. e. power. Sa"r!lam, 'bravery' i. c.
fearlessness. 'pre-eminence' i. e. the prominent position
25 among tbe kinsmen. Saubhdgyam, 'good luck' i. e. popnlarity with
people. 'prosperity I, i, e. accumulation of wealth and
ths like. M"kltyatd, 'leader.sship' i. e. pre-eminance among the
assembliss. S'ubham, 'good'. 'welfare'. Pravrttaahakratd,
'uuresisted authority,' i. e. uncontradicted commaud; Vd!,ijya-pm-
30 'commerce and the like', the resulting fruits of trade, agri-
oulture etc. Paramil gaUl', 't.he highest end' 1. e. the attainment of
the regiou of Bral;1m.. 'ths knowledge of the Vedas',
'success in medical treatment' L s. realization of the
fruit of medicines. Ajdvil,am, 't.he goat and sheep'. In this ex-
35 pressiou each goes with tbe two '0 goat.
'a ram' (sheep); the prefix kam, is indicative of its own meaning.
A'yu(" 'life' longevity. The rest is well-known. The word ld is
for the preservation of' the metre. The words tat Ita aud aha are
indicative, as before, of the inclusiou of resulting fruits stated by other
i
.J
Ydjnavallcya ]
V cr8C8 269-270
Vlramltrodayo-The Pre8iding deitie8 at. S'rdddha.
535
T;1. The word eva, in an inverse order is with a view to single out
an unbeliever .or a Bimilar other parformer.(265-268).
"For a pel'iod progressively increasing by a month are
satisfied, the grandfathers, when offered here" by
A n objection, this! it is shown that the ancestors obtain 5
satisfaction through S'dlddha; that is unreasonable;
for men gone to heaven or hell 8S the rasult of their own
acts, . it being impossible to have satisfaction by food and drink
&c., offered by the SODS &c.; and even if it be possible, how when
they themselves are powerless, can they award the fruits of heaven 10
&c? So the Author says
Yajiiavalkya, Verses 269, 270.
The Vasus, the Rudras, and the sons of Aditi. the
Pitaras, the deities of S'raddha, give satisfaction to Pitrs
of men when they are gratified by the s'rMdha offering (269). 15
The ancestors of men being thus satisfied, give life,
progeny, wealth, learning, heaven, emancipation, pleasures;
and they confer even a kingdom when gratified, the men's
grandfathers (269-270).
Mi :-It is not that merely DB 'Jadatla and the 20
like who become the objects of offerings at a S'raddha performance
are indicated by the words and the rest, but they are referred
to along with the presiding deities' also, such as Pas!t and the rest.
As by the word Devadatta and the like not merely the pbysical body, .
nor the soul merely, of tbat person, but the souls qualified by the 25
1. See Verse 259 above p. 524.
2. See note No.5 above on p. 508, and No.2. on p. 464. Along with eaah
Pitr invoked by the nomes they bore in this world, thsy ore each linked to the
deities or dtlvatas conBsponding to their grade in the trio or tl'a!li made np by
them, e. g. supposing that the deoeased father was named and his father
Ramnohandra, and his father NsraYflJ;lB" the invocation by the performer of
his Pitr's together with the Pitrdevatas would be like this;_
"ffIfRq-Q;-N1fr1:r'-l!l<rffn:nrf'1i 1!i"<JT-,Il'Ri;;:-'1mtrUr ;A"Tf 'Ilr-ml:-mR\,q - .
&c. S,milar1y in the case of women thus.-
31<I1i'+ITQ;-l<rfffl1t;"r-l!l<rffHliir.IT 'Ilr-1i1\"-3Irr"t"f-
H",ql"Tl'l; &c. .
536
MUtH(sbnrl\-Pitr DevatalJ.
[
Ydjiiaualkya
Verses 269-270.
possession of the particular body Bl'e referred to, in the same way along
with the presiding deities are Devadatta and the rest referred to,
And therefore, the presiding devatas, the Vasus and the rest, being
pleasingly sati,fied (by the food and drink offered by the sons and the
5 rest) bestow satisfaction upon even these, viz. Devadatta and the rest,
and join the offerers of 8' rfLddhas such as the son and the rest with the
fruits. As a mother during pregnancy by means of the food and drink
&c. presented by another as a dohada gift with the object of nourish
ing the fretus in the womb when after herself eating and getting
10 satisfaction herself, gives satisfaction to the child in her womb alED,
and also confers on the giver of the dohada gifts of food &c" the
good merit of such gift, in the same way the Vasus, the Rudras, and
the sons of Aditi, the A'dityas, afe the real denoted by the terms
"father, " "grandfather" and "great-grandfather" respectively, and not
15 merely the EDuls of Devadatta &c.; these devas are the s'ri1ddha
devatas the true recipients of the offerings in the 8'rfLddha
ceremony, but they themselves being satisfied, satisfy in their turn the
Pit\'s of men, namely Devadatta &c., lind the rest, by reason of the
posseesion of great wisdom and power. Moreover, not only they satisfy
20 the dead ancestors, merely, but also they give to the offerers of Sniddha,
"life, progeny, wealth, learning, heaven, emancipation and pleasures.
These ancestors of men being satisfied give kingdoms even." The
force of the word "cha" in the text Buk hani cha indicates that
other rewards also are conferred by them as mentioned in other
25 scriptures. These ancestors of men, namely Vasus &c., being satisfied,
give men all good thinge.
Here ends the Chapter on S'raddhas.
Viramitrodaya.
30 Here tbat the father and the rest sbould he contemplated in the
form of Vasu and the rest is the main duty io a S'rMdba. With this
objeot Ihe Author mentions the fruit resulting from it
Yajiiavalkya, Verses 269, 27@.
The sons of Aditi, the ldityas, viz. Vas,. and others, the
35 three, the S'rdddha de mati" pitrs, by meaosof oooceotration, being
contemplated to be in the place of one's own father aod the rest, aod
satisfied by that much; i.e. pleased, Manuityit!,am, 'of men'
YdjnavallclI
a
]
Verse 71.
Mitnksbnrfl.- OriVi11 of Vi1ll1ya7m.
537
i. e. of the performer of the S'rl1ddlla, pitrn S"'l1ddhena pri,!ayanti,
the pleaEed on acconnt of t.he S'niddha made by the performers
give pleasure to them, by warding oft' the devils; tatM, 'similarly' by
rellson of the satisfaction of Vas"s and the rest, being pleased
themselves, tbe graadfathers i. e. the father and the re,t of the "
men performiog the S'rl1ddha, coafer on the performer, of S'rl\Jdha
long life and the like fruit,. By the nse of the word aha are added
the frnits of the S'rl\ddha mentioaed ia other Sm.ti,.
Here end, the eha pter on S'rt1ddha
in the commentary upon yajiiavalkya.
CHAPTER XI.
82. The Rules relating to Gal).apati.
10
(Desirous' of teaching the ceremony of S'ilnti rites in the
next chapter) The ceremonial rites which are the means oE obtaining
visible and invisible fruits have been described before, and will be
mentione.d later on also; of these, tbe consummation of the form Hi
as the means of securing the results, cau be posEible by an ahsence of
obstruction.
Therefore, for securing an absence of obstruction, the Author
mentions the causative and the informative sources of obstruction
Yajilavalkya, Verse 271. 20
Vinayaka, for the purpose of bringing about
obstacles in the performances, has been appointed at the
headship of the gm.laS by Rudra and Brapma as well. (271).
:-Vinayakal1 karma vighnasiddhyar
tham, Vinayaka for the purpose of bringing about obstacles in 25
the perjonnances, this verse - by knowing both sorts of causes, for
guarding against tbe antecedeuce of obstacles, and also for tbe
annihilation 8S well of those which have arisen, those wbo set about
after examination begin work just as in the case of a disease, by
a knowledge of both sorts of causes. 30
Vinayaka, i.e, Vl'ghnes'wara, Lord of obstacles, in the ceremonies
performed as means to accomplish worldly objects, vighnasidhyar.
tham, to b1'in,g about obstruclions, to bring about destructioIJ. of the
. , . ,.., .
538
of the
[
Ydjnaval"lIa
Verse 272-274
means or securing the rorm and the rruits; viniyojitap., has been
appointed, has been set up, Rudrel).a Bl'ap.mal).iL, by Rudra and
by force or the word cha, and, by also; Gal).iLnam,
of the Ga1}adike and the rest, adhipatye, at the
5 headship, and as the Lord also. (271).
Thus baving mentioned the cllusative source or obstruction and
with a view to point ont its informative sonrce, the Author proceeds
Yajiiavalkya, Verses 212, 213, 274 (.).
By him, one who is obsessed by him, of him know
10 the symptoms. In dreams he bathes in deep water, head-
shaven ]?ersons also, sees; (212.)
wearing red garments, or mounts on carnivorous
animals, or that he is in the company of the antyajds,
donkeys, or camels; (2.13 )
15 that although (himself) walking, still he thinks he
is being pursued by others. (214) (1).
:-Tena i.e. by Vinilyaka, upasnhtap., obses-
sed i.e. possessed, yastasya he, ofhi,n the symptoms i.e.
the informative signs, nibodhata !mow, 0 sages. The allnsion to the
20 sages again is with II view to the commence men t of the chapter on
6' tlnli.
Svapne i. e. in a dream, in the condition of dreRming
Jalamatyartha.mavagaha.te, he bathes in deep water, by the
current is carried away (or sinke in it). He dreams of persons with
shaven heads; pa.s'yati, he sees of wasaso. "ed
25 Harmonts, red, blue or the like clothes and garments; krawyada,
carnivO?'ous animals, i. e, flesh eating birds such as vultures &c., and
beasts also euch as tigers &c. adhiroha. ti, mOllnts. Similarly
antyajaip. by the low born such as and the like; by
ga.rda bhaip., by donkeys, ushtraip., by camels called K"amelaka
"
30 is surrounded by such. Vrajan -while walking, or goiug a. tmanam
paraih, he finds himself followed by others, i. e. by enemies running
L See Amara 1I 9-75. 'iig
l""ljiit:i valk?/a ]
Varso 274-2 76.
MilnksbarA.-A.tual,ight,.
from behind as 'he considers himBelf followed' and overpowered,
manyate, thinlcs. 273, 274(1).)
Having thus mentioned the visions in dreams, the Author
mentions actnal sights
Yajiiavalkya, Verses 274 (2), 275, 276. r;
Absent-minded, unsuccessful in undertakings, is
depressed without cause. [274 (2). ]
When obsessed by him, does not obtain the kingdom
(althoguh) the son of a king; a maiden likewise, not a hus-
band, a woman, not a child, or conception; (275). 10
TheA'chiLrya's honour, a S'rotriya, nor a pupil, educa,
tion likewise; the merchant does not get profit, and also
the crop, an agriculturist. (276).
:-Vimanap., absent-minded, with a distract-
" PaC'e 83
o
ed mind; viphala.rambhall, unsuccessful in
1l1zderta1cings, unsuccessful are the nndertakings
of whom, such a one, so called, never anywhere
obtains the fruit; sallsidatyallimittatap., is depressed without
causes, without anycause becomes low in spirits, rajanalldano,
though a 1cing's son, though born in a royal family, and though
possessed of learning, bravery, courage, and the like qualities &c.,
ra.jyam na labhate, does not obtain 1cingdom; kumari,
a maiden, although possessing beauty, Iluspicious marks, and good
family, &c., does not obtain a desired bharta.ram, husband.
15
20
Angana., a woman, (When) pregnant, apatyam, a child; 25
(when) memtrnated, garbham, conception. Althongh possessing learn-
ing and a knowledge of its meaning acharyatwam, the Achdrya's
honour, a S'rotriya. Nor though endowed with humility
and good conduct wl1, a pupil, education
either, na labhate, does not get; is connected everywhere. 30
Vallik, the merchant, living upon trade, though an expert
thereiu, in the purchase and Bale of corn &c., labham, pr'ofit;
knhivalap., the agriculturist, tilling the Eoil, and, though labonring
540
Vlrmitrodayall.-Drea1nB.
[
YdjiiavaZkya
Verses 271-276,
therein with industry, napnoti, does not obtain the fruit of
agriculture. Thus if one who earns his livelihood by a particular
occupation finds his undertaking fruitless in it, then it should be
understood that he is possessed by him. [274 (2), 275,276.]
5 Viramitrodaya.
While describing the worship of Vinayah and the etars and the
reBt which iB part of the procedure regarding lJfahadri1>aS wbich are
expected to be fruitful by way of abating difficl1lties, ani"s if pointing
out the sourcss of the knowledge of obstructions to the remedies
10 under operation, and by reaSOll of Vinayaka being the origin of obstrnc-
tions, the Author the causes of Vinayaka's non-propitiation
which is the source of difficulty
Yajiiavalkya, Verses 271-276.
The prodnction of the fruit in the form of obstructions, tb,e
15 desired fruit of actions in the form of the worldly and the Vaidic
rites, and in accompliBhment of that, 'of the ga,!",' viz.,
and the rest, at the head, Fura 'in the former age,'
by Brahmit, by Rudra, and by the use of the word eha, by also-
the tendency is alwaYB of giviug to tbe beingB tbe desired or undeBired
20 fruitBaccording to theiractionB- Vinriyahalj" 'Vinayaka,i.e., the Heramba,
'particularly', i.e., with special request, v:z., of those who
do not worBhip Vio(J.yaka and the other graha. to cause nndesirable
reBultB and for hiB worehippers give the desired result, thus Niyojitalj"
'appointed', i.e., ordered. Tena, ' by him', i.e., by Vinayaka, apritena,
25 'when diBpleaBed', 'obsessed', i.e., wben one is posseBsed,
of Buch a one, 0 BageB, know tbe symptoms.
the Author mentions the symptome them-
BlveB thuB: Oue obseBsed by Vinayaka, swapne, 'in a dream', i.e.,
when he is in a Btateof dreaming, sees that he is immersed in deep
waters orjaZe majjati, 'sinkB in the water,' iB carried away by the stream.
30 (272). All viBions in a dream ehould be underBtood aB prepared by
the mind. 'with headB B haven', luJ,shdya vrisasa!;"
'with red garments', i.e., garments dyed red with barkB of'
trees, etc., kravyadan,' carnivorous', i.e., those who eat raw ment,
Buch as the vultures, etc., and tigers, etc., adldrohati,' mounts/
35 i.e., rideB. Along with the Antyajri., i. e., chal,i)..las, and donkeYB
and camels, in one place is etaying, i. e. Burrounded by them, is
standing. (273).
Ydjizavalkya ]
ITer,es 271-277 (1).
Vlrnmltrodayn - TVh/ln awake.
. :!
541
Aner having mentioned the eymptoms in the dreams, the
Authnr mentions those whioh ooour when awake. Vrajan cia.,
although as a matter of fact going himself, he feels himself to be
pursued by others i. e. followed after, and thus through illusion he
considers that to be real. Some, however, describe this also as 5
part of the dreams, aud explain as 'by others' i. e. enemies,
'followed in hot pursuit' and threatened, tbus he considers.
'witb a perturbed mind' i. e. with a disturbed iotelleot,
'one whose undertaking is generally unsuccessful'.
Without any reason wbatsoever one who feels despondency in mind. 10
By the use of the word aha, 'many otbers' snch a8 beiog besmeared
witb oil and the like stated in tbeir respective places, are included. (274).
Haviug tbus stated the symptoms, the Author mentions the
obstructiobs to the undertakings, and the results prooeeding therefrom:
tenopasNhpo laMa Ie ityadi, 'possessed by him one obtains etc.' Tbis bas 15
been explained before. Rajanandanai!, 'one born in the Royal family' i.e.,
'tbe king's son', altbough deserving tbe acquisition of a kingdom, does
not geta kingdom. Tbe expression ?Iii laM ate 'does not get' is conuected
everywhere up to tbe end of adhyayana. Kumar;, in the words maiden
and woman in conception, and the conuection should be taken 20
by an ioversion of the sex. The srolriya has been desoribed. The
positiou of an Aaharya is the special capacity produced as !lo teacber
of those after initiation. The rest is clear. The several Chas include,
by addition, the occurrence of undesirable thing' in spite of attempts at
avoiding the undesirable and of ,ecuring of deBired objeots wished for 25
at the respective period" of desires. (271-276).
Thus having described the causative(Kilraka),and the informa-
tive (Jfiapa1ca) causes, the Author mentions the fite for the abatement
of the obstruction
Yajiiavalkya, Verse 277 (1). 30
Bathing should be made of him on an auspicious day
according to rites-277 (a.).
.-Tasya, oj him i.e. of one who is obsessed by
Vinilyaka, or of that person who though not actnally obsessed, is anxi
ous to remove the apprebension to an approach of sneb obsessiori; 35
snap ana, bathing i. e. a wash, kartavyam, sho!lid be made,
pUl)ye, on an auspicious on which the stars &c. afe propitious to
oneself, anp,i, on the day i.e. during day time, and not at night time.
19
Baih.
[
YajiULvallcya
Ver8eB 277-280.
vidhipiirvakam, according to rites, according to all the details
,of the ceremony taught in the S'astra. 277 (1).
The Buthor states the bath ceremony
Yajiiavalkya, Verses 277 (2)-278.
5 With the paste of white mustard and with ghee
also, besmeared.-277 (b).
With all the herbs and with all sweet scents the
head besmeared likewise; to him, seated on Bhadrasana, the
holy BratunaI;las should be made to pronounce the
10 auspicious Svasti.-278. .!
I
with the paste i
of white mustard i. e. with the paste of the mustard called . J
Siddhitrtha, sa.jyena, with ghee, with ghee wellagitated and made
into an emulsion, utsa.ditasya, besmeared, rubbed over the
15 body; tatha, likewise, sarvausp.adhaip., with all the herbs viz.,
with the Priyangu, NiLgakesara &0., sarvagandhaischa, with
all sweet scents, the sandal, aguru, musk &c. viliptas'irasap., with the
head besmeared, and hereafter to be described bhadrasanopa vi-
seated on Bhadrfisana, dwijap., the twice born Briil;1mal;Bs
20 who are' holy,' endowed with the study of the Vedas and good man-
ners, having handsome appearances, and over four in number should
be made to pronounce the blessing with the request "May ye venerable
Sirs, pronounce SVBsti." Thus should they be requested. The meauing
is that on snch an occasion he should perform the Pu?}yfiha formula
25 according to the method given in one's G'rhya. (277-278.)
Yajiiavalkya, Verses 279-80.
From the stable of horses, from the place of elephants,
from an anthill, from a confluence (of rivers), and from a
pond, earth as well as Rochana the perfumes, and guggula
30 also, one should throw into waters, (279).
which have been brought in four vessels of the same
colour from a pond. On the hide of a red bull the Bhadra-
sana should be placed thereafter. (280).
YdjiiaraZkya ]
v,,'" 270-280
MUilksbarn.-I1IVOllaaon to Vindyaka.
543
:-Moreover, the earth brought from the stable
oE horses, the stables of elephants, the anthill, the confluence of rivers,
and from a pond which does not dry up, thus earth of five kinds
together with the drug Goroohanil and the gandhan, perfumes,
such as the sandal paste, saffron, musk &c., and guggula also, resin, 5
incense, one should throw into those waters; ya, those, waters which
ahrtfip., we1'e brought, ekavarl).aischa.turbhip., in four jars of one
colour, white, which are without scars, are clean and free from black
ness, rp.adat, from a pond, which is inexhaustible, sangamadva}
or from the confluence of rivers. 10
And thereafter, alladuhe charma.l}.i ra.kte, en a bull' oS hide of
1'ed i. e., of red colour, with the hair towards the North and the
head towards the East, bhadram, charming to the mind, asana.m, seat,
made of s'ripan.l'i wood and leaves, sthapyam, should be plar!ed.
Then the above-mentioued waters in which had been mixed 15
aforementioned earths and perfnmes and which are contained in four
pitchers adorned with the leaves oE mangoes and other trees,
"' Parre 84
"
the pitchers being surrounded with various
garlands oE flowers and smeared with sandal paste
and adorned with new untorn cloth, the four 20
pitcherd should be placed in the Eour quarters, such as the East &c"
on a platform pure and plastered, on which is painted the figure of
Svasti1ca with five colours and on which is placed the hide oE a red
hull with its hair bristling up to the North and its neck pointing to
the East, and on it should be spread another seat covered with white
cloth. Thus this is caUed the Bhadrflsana, or the auspicious Beat,
On this seat heinrr seated the Brilhmanas should be made
n
to pronounce swasti. (279-280).
Yfijiiava.lkya, Verse 281.
Having thousand eyes and hundred streams, and.
made pure by sages, with that (water) I sprinkle thee; may
these sacred waters sanctify thee, (281.)
after the Svastivachana is done,
25
30
and after the ladies whose sons and husbands are alive, possessing 35
handsome heauty and pood dres.sed in good clothes lIJ:!cl
544
Virnmitrodayn-Thc:. bath man/raB,
[
Yiijiiavalkya
Verses 281-283
taking np the pitcher placed in the eustern quarter, and OVer which
the auspices have heen administered, with this mantra shonld
sprinkle guru. having thousand eyes i. e.
having manifold power; sahdharam, with l!!mdred streams i. e.
5 having many currents; rsp.ibhih, by sages, like Manu and the rest
that water which lla.vanam krtam, has been made sacred, or
sanctified and whose sanctity is produced by sages, tena, by that water,
twa.m, thee, who art vina.yakollasphtam, obse.ssed by Vin6yaka
with the object of removing the evil influence of Vinayaka a bhi-
10 s'hincha.mi, I sprinkle and with llavamanislalso. May these waters
llunantu etc. purify thee. (281.)
Then afterwards taking hold of ,the second pitcher placed on
the southern quarter, with this mantra he should sprinkle him
Yajliavalkya, Verse 282.
15 Ausllicious may the King Varul!a be to thee, and
ausllicious may be Surya a.nd Brhaspati, auspicious be
also Indra. and Vayu, and may the Seven Rshis give thee
auslliciousness. (282.) ..
i. e. auspiciousness, te, to thee.
20 may the King bhagarn Suryo, may the Sun give thee
prosperity, bhagam Brhaspatip. (give thee) prosperity, bhagam
Indra, also (give thee) prosperity, and Vayu, (give thee) prosperity;
bhagam the selJen sages give thee prosperity.'
Then taking hold of the third pitcher, with the following
Mantra he should sprinkle
Yajiia valkya, Verse 283
Whatever ill luck may be in thy ha.ir, whatever
30 in the parting of thy hair, and whatever in the crown of
thy head, or in thy forehead, or in thy two ears and eyes,
may these waters destroy them always. (283.)
Mitakshara :-Te, of thine, daurbhagyam, in
IhBhair ill luck or want of prosperity, sima.nte murdha.ni
YiijiuzfJaZltl/a ]
TTcrB1i1i' 217-28S.
Virmltrodayn-Bath for 01lBp088GBBGd by Viualla7Ga
la.Hi. te cha., or in the parting line of t1!y hair, or in
tM crown of thy head, or in the two ear's, or in the two eyes, may all that
these divine waterd destroy or abate sa.rva.da., always, (283.)
After that, taking, hold oE the fonrth pitcher of water, be
shonld sprinkle with all the above three mantras, because of the 5
mantra text" with all the mautras, the fourth."
Viramitrodaya.
Now the Author mentions the propitiatory ceremony for the
abatement of obstructions, by the whole chapter. There, first he
mentions the batb of one possessed by Vinl'l,yaka 10
Yajiiavalkya, Verses 277283.
Tasya, 'of him', i.e., of tbe one possessed by Vinayaita, pU1lye, 'on
an auspicious', i.e., wheu the moon and the constellations are favourable
anM, 'day', vidhiparvakam, 'according to rites', i.e., preceded by the
ritual prescribsd in S'ustra, 'napanrL,m kartavyam, 'the bath should 15
be performed '.
The Anthor mentions tho ceremonial itself. Sajyena,' with
ghee " i.e., profusely beemeared with ghee, and with the paste of
white mustard powder rnb'Jed over; " Buraman.i, sail,yam,
benzoin, ,ajanidwayam,' two kindS of turmeric and lac', S'ali, 20
'garment', chrtmpak musta, these are known as or
"paddy, corn, green beans, whellt, mustard, sesa.muID, thes6
seven vegetables 'when worn annihilate diffi-
culties. Thus technically characterised are sarvaus1tadhis." "Two
parts of musk, fOllr of saffron, eix:teen of ,"ndal, and of camphor, all 25
these four mixed together, is known as s8,rvagandha". Samasta
'loved by all the Gods', thus technically choracterieed,
.arvagandha, with that his head besmeored. According to Kalpataru,
"Eunkuma, sa.ffron, camphor, the JfJ.ti fruit is sarvagandhu.".
BhadrCtsanam, 'the auspicious se.t', viz., the seat upon 11 raieed plat- 30
form well besmeared and a swastika of five colours made over it, placed
on a hide spread BS will be described bereafter and covered by a cloth
prodllced in Kashmir, tatra, 'there' seated three , of
auspicioue form,' and endolved with Vedic scholarship and good conduct
should be made to pronounce tho benediction with the requeet. "May 35
you pronounce the benediction". The snbstance in short is that one
porform the PIt(,iiftzwac/tana according to the rites ill
546
Viramltrodayn-Bhadrt't8ana.
[
Y djiiavalkya
Vorses 277-e83,
the Gr"'lya through the Gum. Accordiug to the four
should pronounce the' Swa8ti '. (278).
There the Author mentions by two varses the ceremony to be
performed before seating on the Blladrasana commencing with
5 etc.' From the borses' stables and the like other pl.ces;
olods of earth brought over from such five places, the five varieties of
"ochanas, sandal, aguru, and other kinds of perfumes, guggula, aud waters
brought in four pitchers of onS colour and of one kind, one should pour
on the place of the Kalas.. Hrada!!, 'the undninable lake' a
10 particular kind of water reservoir. By the use of the word cka, 'and'
are included in addition the directions given io other 8mftis, viz., ' the
jars of thiB kind surrounded by the mango and other leaves and encircled
at their necka with various garlands besmeared with sandal, covered
with new cloth, one should establish in the four quarters such as the
15 East and the rest'. Then, on the' place mentioned before, the red hide
of a bull with its neck towards the East and the hair towards the North,
so plaoed, spread on that, Bkadram, 'auspicious', i.6. charming to the
mind, cl.sanam, 'a seat' prepared with the S'ripa"!!i leave" shonld be
established. It is on this when seated that the benediotory
20 pronounoements shonld he caused to be made. Tatl!cl., , and', with the
benedictory auspices performed by women with hnsbands and sons
living, and 3eat9d on the BIl(J,d"asana, the Guru should bathe him, with
the fonr jars placed in the East and other directions with the mantras
contained in the three veraes b3ginntog 'Sal,asral,?!!,,', etc., (i.e.,
25 verses Nos. 281-2S3), respectively repeating oue mantra for each pot.
With these preliminary performances, the invest ment of the Guru should
foUow. ThuB only can the mantras Ahhi?hincMtmi, etc., 'I sprinkle (over
you), etc.', be reoonciled. Some, bowever say, relying upon o.ther StIlrtis
that of the;three mantras, each oonsisting of one verse, the bathing with
30 eaoh of :the three pitchers (KalasMk) and by the repetition of the
three together with the fonrth pot prescribe the bath, citing the text;
"With all the mantras the fourth".
Mant,,kthcl.8tu, ' the meaning of the mantras', however,
Sakasrcl.k?nam, 'With thousand eyes', i.e., with a thousandfold power,
35 S'atadMram, 'with hundred streams', i.e., with numerous water
oonrses, suoh water whioh consecrated by r?kis, i.e., by sages like
Manu and others ani created. That water I sprinkle over yon, who are
possesBed by Vinl1yaka for the abatement of his attack. Pcl.vamanyascka
these purifying waters, moreover, may purify you. (281).
40 May King Varn!)." give you good fortune, also 8ilrya and
Brhaapati may bestow good luok, Indm and Vayu may give yon fortune,
, , . .' - - " ,'. '
','i
;'-
"

Yd;;,avalkya ]
J'ersflB 284-285.
Mltak!hBra-Parforma"" after tn' batk.
547
aud m.y the seven give good fortune; Dariu(!, is the Bame as
'may give.' (282).
In the hair, in the p.rcing line of the hair, in the forehead, on the
head, in the ears, and in the eyes, Whatever riaurbMgy", 'ill luck', may
.be about you, that may the water divinities always ghnantu, , destroy', 5
i.e., abate. (283).
Yajilavalkya, Verse 284.
In regal'd to him thuB bathed, holding in his left hand
the Kus'as, mustard oil through a ladle made of the
Udnmhara wood he should pour on his head. (2BIjj). 10
Mitakara :-In the afore-mentioned manner on the head of
the person who had been thns bathed, covered with the kus' as
held in his left hand, mustard oil with a ladle made of the
Udnmbara trees, with the mantras hereafter to be stated, the Acbarya
shonld pour as oblations. (284). 15
Yajilavalkya, Verse 285.
To Mita, Sammita, S'a,la, Katankata. and
Rajaputra, at the endof each, with the word Sllaha added, (285).
Mita With Mita, Sammita, &c., II' hich Ilre tbe nllmes
of Vinayaka, with the word Svflhfl at the end and with the Pral,ava 20
in the beginning he should 'perform the Homa', JuhztyiU, thus is the
connection with the preceding verse. By the addition of the word
Svi1hfL, the terms Mita &c., shonld be in the dative (case). Thns,
"Om Mitaya svaha, Om Sammitaya svahil, Om S'alaya svilha, Om
svaha, Om Kuhmi1I;Idl\ya svaha, Om Ritjaputrl\ya svi1hit". 25
these six mantras arise. (285.)
Viramitrodaya.
The Author mentions the performance after the bath
Yajiiavalkya, V'erses2B4-28 5.
Of one, on whom a bath had been adminietered, who had been 30
possessed by Vinllyaka, on tLe forehead by the left hand having held
blades of the 1,usa grass and placed them as intervening, with the mustard
oil, with the six names of:Vinayaka viz., Mita, Sammita, S'lIla, Katllnkata,
548
[
. ydjfiavaZky"
Vers8s 280-287.
aud with these eix names, accompanied with the
word swilM, and by the nse of the word eha, commenoing with the Om,
and ending in the dative case, iii this manner he should offer oblations
in aocordance with the rites prescribed in the Sastm. The word
5 eva 'only' is followed by the word iii 'thus.' Thereby" distinotion is
stated that these should be in these namee only and not by the name
Vin{}.yaka. By the use of the word ella 'and', in the preoeding verse
is added by inclueion the stltillipilha sacrifice on the .Lauldha Fire with
the food prepared au it mentioned by other smrtis, to be performed
10 after the oil oblations on the head. 10 the expression 'mitascha' by
the word ella is iodicated the character of a ,r.antm in each of the six
names. (284, 285).
Yajilavalkya, Verse 286.
With the names and with the Bali mantras aoaompani.
15 ed with Namaskara, he should offer at a 01'OSS way, in a
winnowing basket, haYing spread Kns'as on all sides. (286).
:-Thereafter, the obsessed, in tbe Laukika Fire,
having cooked accordiug to the rule of Stbltlipaka.
,', Page 85 the Charu, with tbe very same six mantras,
20 in tbe same fit'e baving offered oblations with
wbatever remains of that Charu, with tbe Bali mantras to Indra,
Agni, Yams, Niq'ti, VarUl;ta, Vayn, Soma, Indra, and
Ananta as tbe last with their names being in tbe dative case Ilnd with
the word added, he should offer Bali to them.
25 Then what should he next dOlle? So the Antbor proceeds
yaji1.avalkya, Verses 28'1-290.
he should invoke" HUBked and unhusked rice as well as
cooked rice mixed with sesamum pa.ste, fish, raw and
cooked fish, so also meat of a simila.r type. (28'1.)
30 Flower of various colours, perfumes and liquor of
three kinds; also radish, Purikas, Apupa and so also
Underaka garlands. (288.)
ma1Jtm8 jur Vi/Utyalca (tu(l AmM.
Rice mixed with curds, paya.sa. (milked rice),
together with modakas, ha.ving brought together
a.ll these. a.nd ha. ving then pla.ced his hea.d on the
ground, (289).
5.49
he should then humbly offer obeisa.nce to AmbiM, the 5
mother of Vinaya.ka.. 290 (1)
:-Afterwards, he should place the things
mentioned above, such as the husked and nnhusked rice &c., and
all the consumable articles having placed in front of Vinityaka, and
by reason of contiguity, of his mother also, and with his head having 10
bowed on the ground with the following GtLyatri mnntras:
To Vinayaka he should address this mantra respectively: "Tat
Vidmahe VakratUlf4itya dhimahi, taunodanti prachodayitt",
. "We know that Spirit, and meditate on him; having a crooked neck,
may that tusked one illumine onr intellect." witb this mantra, to 15
VinfLyaka.
"Snbhagfiyai vidmahe kamamaliuyai dhimahi, tanno Gauri
prachodayitt:" "We know the most prosperous, we meditate on the lady
adorued with tbe garland of desire, may tbat Gouri command our
intelligence." and witb tbis mantra to Ambikit also, he should make 20
a bow to her. Thereafter having placed the remaining offerings in
a winnowing basket on which kus' a grass has been spread, he should
place it at the jnnction of the four roads with the following mantras:
"This bali may tbe Devas accept viz., the Adityas, and also the Vasus:
Marats, and the two As/vinas, Rudrss, SuparJ;las, Pannagas, Grahas, 25
Asuras, YiLtudhllOBs, Pis/sohas, Urages, Mataras, Sikinis,
Vet.alss, Yoginis, Pfitanas, SiVllS, J Siddhas, Gandharvas,
the Mayas and Vidyadharas of men, the gllardians of the quarters, the
guardians oE the worlds also. All the Vighna- Mayall the
peacemakers of tbe worlds, may Bra\lma and the great be not 30
obstruotive to me; may they not be evilly ioclinec1 towards me; may
they not be destructive to me, may they be quiet and satisfied also;
may all the spirits and the dead bring happiness."
With these meu tl'BS.
20
[
" ydJnavatkya.
Verse8290-291,
Krta-krtap., huslced and un husked, i.e., which have heen
pounded, once; ta,ndulap., rice; lla,la,la,m, means sesarnum paste,
iIlixed with that the cooked rice, lla,laloda,na,; ma,tsyap., fish,
raw Bnd cooked; so also mansa,m, meat, etava,deva, cha" raw and
.5 cooked chitra,m, variegated /lower, i.e., of red, yellow
and various other colours, sandal paste and other sweet-scented
things; sura, liquor of three kinds, viz., Gau(!i, made from gooda or
raw sugar, M{}'dhvi, made from honey, and Paihti, distilled from
grain flour; miila,ka" a particular kind or edible of the form of the
10 root called radish or mulaka. Purikas, arB well-known. AllUlla,s,
wheat preparation boiled in ghee or oil. Undera,ka sra,ja,p.,
the undera1ca garlands; underakas, are made of flour; a garland
of these; da,dhya,nna,m, rice mimed with curd; llayasa,m,
mil1c-plldding; rice flout' or other flour mixed and
15 prepllred with raw sugar; modakas, the sweet balls called laddua.
After this he should offer respectful obeisance to ViniLyaka
and his mother Ambika with the mantra to be mentioned
hereafter. (285-289).
After doing what P so the Author says
20 Yajiiava,lkya" Verse 290 (2).
Filled with durva, sesamum, and flowers, after having
given the arghya, he should give anjali filled with the
same. 291) (2).
:-He, with water lind flowers after having
25 given arghya, lind after giving a handful (Anjali) consisting of durva-
grass, mustard, and flowers, he should respectfully offer obeisance;
this is the connection with the preceding line. 290 (2).
The Author mentions the upasthil.na
1
mantra
Yajiiavalkya, Verses 291-292.
30 Grant me beauty, grant me success, grant me oh
prosperoiis Lady 1 good luck; Grant me sons, grant me
wealth, and grant me all desired objects. (291).
1. Bttlnding near ill a. ,posture for offering
V"Y." and oflering them.
YdjiialJalk,1/CI, ]
'Verso 292
for tl181Yi1ll1yaka bath.
Yajiiavalkya, Verse 292.
Then dressed in white raiments, and garlanded with
white flowers, and besmeared. with paste, one should feed.
Bra.pmal).as, and present a pair of garments to the Guru
551
also. ( 292 ). 5
:-In the prayer to Vinayaka the Bubstitnted
" Page 86. word should be Bhagavan, Oh Lord.
Tato, then, after the bath is over, the Yaja-
mana the performer, dressed in white raiments, wearing white
garlands, and being annointed with white paste, should leed the 10
(who officiated in the ceremony). Let him also give
. according to his power a vastrayugmam, pair of cloth, to his
Guru. By the word api, also, is indicated that according to his
Oleans he shonld give to the officiating also in
hononr of Vinfiyaka. 15
There this is Procednre :-With the help of four
the GUtu possessing the above-mentioned qualities, and
knowing the mantras, after preparing the Bhadrftsana, after going near
it, and after placing with proper rites Vinayaka and his mother Ambiklt,
and worshipping them with scents and flowers &c., with the two' 20
mantras given above; and having cooked a mess of cham, and
having pronounced punyaha on the Yajamftoa seated on the
Bhadrfisana, they should sprinkle him with the waters of the four
jars_ After this a homa of mustard oil should be performed on
the head of the Yajamfi.ua and the charu oblation shoud be offered; after 35
that the bali offering should be given in the Hall on all
the four sides to the LokapO,las, Iodra, Agni and the The
Yajamfina, however, after the bath should dress himself in white
raiments and in the company of his Guru should offer upaMras to
Vinfiyaka and AmbikU, and stooping down with his head on the 30
ground, aud giving arghya with flower and water and Illljali with
durvft, mustard, and flower should humbly offer his obiesance to
Vinfiyaka and Ambiki1. Then the Guru putting the remainder of
the eatables in a winnowing basket, and having bowed down hiB
head on the ground to the deities? should carry the basket to 35
552
5
YlrmHrodaya-Pra.vcl' and Bali'g
[
Y djiiavalhJl" .
Verses 280-201.
cross-roads, and leave it there. After this the Yajamfl.na should
present the Guru with a pair of_cloth, and the and a meal
also to the
Here end5 the ritual of the bathiug of Vinilyaka,
Viramitrodaya
Thereafter,
Ya,jiiavalkya, Verses 286-291.
Then one should give in the names of lndm, Agni, Yama,
Ninti, VaruJ;ja, Vilyu,'Soma, tallua, Bral).mu and Ananta, bali offerings
10 with the recitation of the Bali mantras ending with the expressiou
and by the word aka, beginning with Omkar shonldoffer with
dative ending
l

The residue from the oblatious shonld be offered t,o lndra and
others as a Bali offering in the form of Stbl1lipaka. This follows from
15 the above. Tben all the things enumerated, such as the husked and the
unhnsked rice etc., all these taking ne.. the Vinilyakils and thei"
mother, and having offered to them witb head bowed to the ground, and
in the winnowing basket having spread the grass and of oourse
having also spread the residne of the UpCtltttra articles, he should abandon
20 it at the cross-roads; thus is the connection. The meaning is that
it shonld be offered as placed in the basket. For the obeisance to the
Vinayilka the lI1antra should be Tatpuru,!Mya vidmal,e etc., 'We know
that great being and contemplate in our mind the VakraluJ;jq.a; may
the tusked one inspire us." For the bow to AmbiktL however, the
25 mantra is: "We know Subhaga and contemplate in mind the deity
who dims desires; may that Gauri inspire us".
For throwing at :the cross-roaus the mantras, however, are:
"Jll.ay this Bali offering, the Gods, the A'dityas, and similiarly the
Vasavas accept; similarly the lI1aruta, the twin Gods As'wine,
30 the golden plumaged divine birds, and also the grahBs; the ABllras,
Yatudhilnl1s, the ghosts, tbe reptiles, and the mothers; the S'akinis,
Yaksbils, and Vetalae, Yoginis, Putanas and the S'ivas; J,.asmbhakas,
Siddhas; Gandharvas, and of men the Nilgl1l and VidyCldharas; the
guardians of the qllarters, tbe gnardians of the worldS, and the Vighna-
So that the form would be i2 \9m-r and so on,
rajii:avalklla ]
Veroe8 S80-291.
VlnUilltroaaya-AlIotltcl' .f1'U[.t 0/ tllt Yim1uaka balh,
553
Vinayakas; as also the Bral;lma and other great who epTead peace
over the worlds; may not any obstruction be iu my way, nor any evil
influence; may all these be gentle, satislied, and auspicious, as also the
spirits, and the dead". (286).
'husked aud uuhusked' once pounded rioe; palalam, 5
'sesamum paste cooked rice' mixed with it, is palaladana; cooked as well
as raw fish, ",atsyai" meat of similar kind. (287).
Chitram, of various i. e. red, yellow and various other colonrs
'flowers' puhpam; 8ttgandham, 'perfume' such as sandal and the like;
"u"a, 'liquor' of three kinds, viz. Gaur].i, made from raw sligar, Madltvi, LO
from honey, and Paii,ti, from flolJr; millaham, 'root'; pwikapuaselta.
well-known; Undemka 'underaka garland,.' Underi i8 a flour pre-
paration, the garlands of that. Dad"yannam, 'curds rice', rice mixed with
curds; p{J,yasam, 'milk-pudding' a highly delicious food; g1tdapihtam,
'raw sugar and flour mixed', flour of rice or other corn; madahas, 15
'sweet balls'; with all these. The words eka and other adverhial words
are indicative of these being mutually required together. Then, after
depositing tho winnowing basket with fragrant flowers and water, and
after having offered the arghya, and with folded hands having offered
durva-grass, with mustard and flowers i. e. to the mother of Viuilyaka to 20
whom the prayer is to be given; the prayer should be offered to her
with the mantra R1tpam deM etc. 'may you give me good form' etc.,
One should offer obeisance to Am biklL, the mother of VinlLyaka. Here-
after giving the arghya to Vinayaka and the anjali as hefore, he should
also make humble obesiance to Vinayaka ill the Mantra however, 25
Bl,agawan, 'Ob Lord,' in the masculine' gender, shonld be snbstituted,
thus say the traditional scholars. Hore, the offering of the "panara. etc.
all this is t.o be done by the Yajami1na as is apparent from the mantra
about the up. ham. (286-291).
Viramitrodaya, Ya,jiiavalkya, Verse 292. 30
Thereafter, the performer dressed in a white cloth and decked with
white flower garlaods should offer meals to the BrM).llla"lLs ahd a pair
of clothes to the Guru also. By the word api, 'also', is added the
as part of tbe ritual. Some oay that the cLoth itself is the
dak1dzoa, and that the word ap; suggests I,he addition of meals. (292). 35
2. For the of mot4er.
554
[
YdJiiavalkya.
Verse 272-2U
Of thia very Vini'tyaka bath, by way of supplement to the
abovementioned description and with a view to show another fruit
the Author proceeds
Yajiiavalkya, Verse 293.
5 Thus having worshipped Vinayaka and the Grahas
also, according to rules, one obtains the fruit of all actions,
and alBo gets the highest fortune. (293).
:-Evam, thus, according to the above'
mentioned method, Vinayakam sampujya, having worshipped
10 Vinayaka, karmal).am phalam apnoti, oue obtains Ihe fruit of
all acts. This is the summary of what has beeu said above.
The Author mentions another result, s'riyam cha, fortune
also, apnoti, he obtains, highest fortune; the meaniug is, that a peraon
desirous of good fortune should worship Vintlyaka according to the
15 method above laid down.
The one who desires to perform S'ilnti for removing the
malefic influences of planets like Adityas &c., or who desires to
obtain prosperity &c., and for which purpose the ceremony of the
worship of ;planets will be described in the next the Author
20 hints at the planet worship.
25
Grahal).s'chaiva vidhanatap, the Grahas also according
to rules, I. e. a person worshipping the planets such as the Suu &c.,
according to the rules to be mentioned hereafter, obtains success in
all undertakings, and also gets good fortune. (29il).
Viramitrodaya.
Of the S'anti described before, the Author mentions the fruit
Yajfiavalkya, Verse 293.
Evam, 'thns' i. e. in tbe manner stated, Vin(tyaham sampujya,
'having worshipped Vinftyaka'; karma,,(tm pltalam, 'the fruit of the
30 performances' in the form of the pacification of the obstruction; (tpnoti,
'be obtains' ; not only tbat tbis performance is a pacificatory one,
but it is alBo conducive of prosperity. So the
Author says S'riyam chBti, '!,load luck alao'. An!tttam4m S'riyam,
J.
T' crslls 29S-204
555
which a hetter one doeB not exiat, iB the beBt, and the beBt good lnok
is ut/amam sriyam; dltanadi sampattim apnoti, 'and he obtains profuBe
wealth etc.' By the nBe of the word cha are included the other frnits
from the Graha-yajfia to be mentioned hereafter.
After the fruit of the performance ia secured, the Anthor 5
mentionB the fruit of the worship of the GraM" to be treated
hereafter. Grahal,scheti, 'the Grahil, also'. One worshipping the
Grahas in accordance with the ceremonialB to be detailed hereafter,
secures the result of the performanoes. The form pujya is a poetic
license, The UBe of the word cha BuggestB the addition of the feeding 10
of the B,ajlma"aB and the other final actB in the worship of the
Grabil,. Eere the use of the word Eva is aBsertive. ThuB-'he certainly
obtains'-iB the connection. (293).
The Author now mentionB the nitya kamya acceBsory fruitB
Yajilavalkya, Verse 294. 15
He who always performs the Puja to the A'ditya and
makes the tilaka of the Swami and of the Maha. Gal)apati,
obtains success, (294).
Mita.kshara :-A'dityasya, with the divine power, sada,
al.oays, daily, the adorable Aditya with red sandal paste, Baffron 20
and red flowers, pujam kurvan, one who performs the worship, of
Skanda, and to the Maha-Ganapati al waYB offers worBhip, obtainB
siddhim, success, abBolute emancipation through the avenue of the
knowledge of the Supreme Self. This is a nitaya perpetual reBult.
So also, by making a iilalca' of gold &c., or of silver &c., of 25
Aditya, Skauda, aud Gal,apati, or of anyone of them, one obtains
succeBS, or the wished Eor result, as also one who makes the two eyes;
this :is the K Il.mya or trausitory reward.
Here euds the chapter ou the worship of GIlI;lllpati.
Viramitrodaya, so
On the occRsion of the Vinll.yaka Santi, the Author IDBntiollB actB
conducive to the fruite reBulting therefrom
1. 'rhe word [I, full si:Gs image. One who cEIounot wBke' It.
lull ,[,fed [ooli/5O iugold or ,liver, he way w.k.lllerely thesyee oi th e-
d.iti., ond he will get the ,"me reward.
556

[
y
VOrSlllJ /J94-2(}5 .
Yaj:iiyavalkya, Verse 294.
SadCt i. e. everyday, of tbe t:nn also of Ga"apati,
pl1j{l1n 'worship'; i. c. of the Karlikaswami witb the
Gorochani1 and otber auspicious sluffs, the Wah, and by tbe word
5 tatad, 'a180', one offeriug tbe worship obtains the fruition i. e. tbe
resulting fruit of tbe begun or in contemplation. Tbe
prefix maha!, 'great', is, as in tbe expreision MahC1bh{\rota, indicative
of praise, or as in tbe expression Mabeodra; as Mol>i1gBl,'pati is praised
by otber Devotos also. By the word "!ia is indicated worsbi p and th e
10 otber results meutioned in the various Pur[mil,. The worJ Eva i, a
coujnnctive adverb of action sbowing the resulting fruit. In
the Mitltkshara, however, the word Siddbi hus heen explaiued as
The wOlship witb tue golden tilal'" is connected witb Aditya and all
others. By the context of tiluka, its offer also is introduced. (294).
15
CHAPTER XII.
On the Propititation of the Planets.
" By wor5hipping the Grahl1s also according to the rules, one
obtains the fruit of performences as well as he gets great good
fortune." hy this text,' it has been stated that hy the worship of the
20 planets, by reason of the removal of obstructions from performanceB,
resnlts are accomplished. The Anthor now mentions other remIts
Yajiia,va,lkya" Verses 295.
One desirous of S'ri, or S'anti, should perform Gra,ha
Yajua. So also one desirous of rain, long life, and health;
25 similarly also one resorting to sorcery. (295.)
:-Srikama'!l, one dcsi1'0!!S of fJood fortune,
this is merely a repetition of what has already heen said.' S'anti-
kama'!!, desirous of S'dnti, i,e., desirons of abating calamities.
Showers for the growth of crops, etc., is rain. Ayuh, lifo,
30 by conquering untimely death, living ror a long time,
possessing a fanltless body. One who desires these is Ynhtyayu'!!-
desirons o[ rain, life aod health. Thess, i,c., tho Be who
deBire good fortune, etc., should perform Graha yajlla, i.e., do tbe
worship of the planets. Tatha abhicha,rannapi, similarly alBo one
1. See Ver .. 293 abo"e,
Yfijnav
atk
ll
a
)
Verses 29S-2{)(}.
Atlt&.kshnril-Thc nino plat/8iB.
resorting to soroery-by invisible means causing injury to others is
soroery-one desirous of that, a/so may perform Graba-yajna. (295).
Viramitrodaya
"Grahas also according to the rules' ", so it has bsen stated
before. There, while demonstrating the ritu.ls, the Anthor mentions 5
the additional fruit resulting from the completion of performances
stated before
Yajiiyavalkya, Verse 295.
'prosperity', has been explained; 'qniet' by
means of observances, the avoiding of worldly evils; VThtil,i, 10
'rain', shower; ayul,i 'life', by overcoming untimely death, living for
a long time; puh!il,i, 'accession', acquisition of what w.s not possessed
before aud also the preservation of what is acquired; a person having
desires other than these, and abkicharan, 'resorting to sorcery', by
invisihle means wishing for the aflliction of others, graha yajl1am . 15
. 'the sacrifice to the grahas', i. e., B sacrifical performance with the
grahas as the objective, samyak, 'well'. i. e., in pursuance of rites
prescribed by the 8astms, 'ad,al'et', 'should conduct' i. e. should perform.
By the use of the word wI!, 'or', has been stated what already
is established undsr ths maxim of ydgasiddhi viz, 'in one performance, 20
one fruit only'. By ths use of the word api' even " is ths addition of
absencs of diBease. By the clause, tathaiva, 'aud similarly alBa' it
has been pointed out, that even of one wishing to reBort to sorcery, the
dstailB of procedurs arB the same, aB in the case of ons desiring sri, and
not that like the abhichilra sacrificB, thero iB aoy particular rulB. (295). 25
The A l1thol' now mentions planetB
Yajilavalkya, Verse 290.
Sflrya, the Sun, Soma, the Moon, Mahiputm, Mars,
Somaputra, Mercury, Jupiter, S'ulcra, Venus,
S'ancds'chara, Saturn, Rilhu, the ascending node, and Ketu, the 30
descending node; these are remembered as the Grahas. (290)
-TheBe 8u1'ya and the reBt are the nine
Grahas or planets. (296).
1. Ve,se 293.
21
558 imctOC8 qf pianeta.
Viramitrodaya.
The Author mentions the grahas.
Yajilavalkya, Verse 296.
[
y
Versos 290-209.
SmrtdlJ, 'have been declared " i. e. stated in the Srnrti; by the
5 use of the word ella, 'also', in the sntti also have been stated. By the
use of the word eva, the Author excludes others from being rsgarded a,
grahu,8. Of theee, although exhibitod by the word' son of the earth'
and the like, the divine character is to be understood from the mahftcldna
and other rules stated. The singular number in Ketu!, is by regard
10 to the collected group, as Ketu8 are many. (296).
It has been mentioned that the planets sbould be worshipped.
By doing what 1 so the Author says
Yajiiavalkya, Verses 297, 298, 299.
Of copper, crystal, red sandal wood, gold for two,
15 silver, iron, lead, and bell-metal should the images of
the planets be made respectively. (297).
Or in their own colours they may be inscribed on
a piece of cloth, or by sandal paste in different discs;
according to their respective colours, should be offered
20 raiments and flowers also; (298).
Perfume and balls also, incense should also be offered
as well as Guggula; and should be offered boiled rice
(charu) with their respective mantras to every deity. (299).
the Sun &c., the images should be made
25 respectively of copper &c. In the absence of that, their images should
be drawn on cloths of their respective colour, or even on the ground
witbin with sweet scents like red sandal paste &c. according to
their respective colours and painted. This is the construction.
The particulars Huch as two &c, may be learnt from the
30 Matsya Purana,'
Thus, the image of the Sun should always be made as seated
on a lotus, having a lotus in his hand, and haviug the colour
of the pollen of lotus and seated in a chariot drawn by
1. See Vol. 54, Anand.,hrama Series Ohapters 93 and 04 pages 163-170.
'fhe verse No 2 is identical with VeraB no. 295 of y'jiiavalltya. i

Ydjila'OalkYB J
Verses 297-2Y9
--------
MlttLkSbarA-DeBcription of the images,
seven horses, and having two arms, such should;always he Ravi,
the enn."
559
"His colour should he, white in colour dressed in white raiments
having ten horses and white ornaments, with a mace in his hand,
having two arms, should be made S'asi, the Moon, the bestower 5
of boons."
"Adorned with garlands oE red flowers, and wearing red
raiments, holding a javelin, triad, mace in his hand, having four
arms and driven by rams shall be the son oE the Earth, the bestower
of boons." 10
" Adorned with yellow flower garlands, and dressed in yellow
raiments and his colour like that of Kar1).ikara,
'" Page 88. holding a sword, II shield oE hide, a mace and
seated on a lion lis Budha, Mercury, the bestower
. of boons." 15
" The Two Gurus of the Devas and Daityas-J upiter and
Venus-should ba similarly made oE yellow and white colour
respectively, and having four arms holding a staff, should be made as
conferring boons, holding a rosary of beads and a Kama1).dalu
(water pot)." 20
" The son of the Sun, Saturn should always be made oE the
colour and lustre of an emerald, having a vllltilra for his conveyance,
and having a lance, a bow and an arrow always should be IDllde the
Bon of the Sun - Saturn, prepared to bestow a boon."
" Having a terrible mouth, armed with a sword, a leather 25
shield, spear armed, of blne colour and seated in a lion seat, prepared
for a boon. ThuB is Rahu praised here".
" Of smoky colour, for his conveyance all having two hands,
holding a mace, with distorted faces, always ready to bestow a boon,
seated on a vulture seat, thus should be made the Ketus." 30
" All the planets should be made with II crown on their head
calculated to bring benefit to the people and all the images shoqli!
be 108 times size of one's gwn thumb finger,"
560
Mltllkshsra-M/lthod of worship of planets.
[
Ydjiiavalkya
VOfSIl8
The places of these images also are stated in the same work'. Thns
" (1) In the centre the Sun should be located; (2) The scudet
i.e. the Mars iD the South; (3) the J apiter iu the North; (4) the
Mercury in the North-Eust; (5) the Veum iu the East, (6) the Moon
5 iu the South-East, (7) the Saturn, in the West, (8) the Rahu in the
South-West, and (9) the Ketu io North-West. All the plaoets should
be drawn with while rice. "
The Author now mentions the method of the worship of the
nine planets :-
10 " Yathlivarl)am, in "esp'ctiv8 coloms, viz. of the particular
graha, whichever colour be of that colour the garments, perfumes,
and flowers should be offered, balaYa,s'cha, the balis also,
dhupascha, and the incense to all guggula should be given.
Charavatl pratidaivatam Cha7'us shoula be to
15 every deity obtains prepared after having established the sacred
fire and performed the anvl\dblLoa ceremony etc, and then should
be performed the Homa. According to the rale one should offer four
handflll each with the mantra 'Amuhmai twtl juhtam nirtpami.'
'To yoa who are pleased I offer this' &c ..
20 After that, in the welllighted blazing fire one should perform
all tbe rites beginning witb the oblation of the Idhma bandle into the
fire, and ending with the Aghal'tl hom a ; that nfter offering samid(t,
oblations in hononr of the Sun and the rest, into the fire reciting the
proper Vedic mantra for each plauet as will he stated hereafter, and
25 then he should offer the Chara oblations. (297, 298, 29B).
Viramitrodaya
As the worship of the grahas C'lU be accompli,lled through images,
lhe Author mentions the material, for the,e
Yajilavalkya, Verse 297
30 Hera tne ablotive hai the ,ense of' IOBtrnmental case. The ,bape
of the gmha images, however, may be noted tram other Smrtis; out of
fear of prolixity, these have not been written here. (297).
1. l'Jatsya Pura98, Ohapter 93 verse, 11 at ,eq.
y ]
Verse82f}B-20D.
Viramltrodoyn-The P11ja oeremony.
Viramitrodaya.
561
This, moreover, is in regard to the performance of the Ayllta homa
which lasts for a long time; in other cases, however, the worship of
the g"alla8 should he made on images drawn on cloth &c. So the
Author says
Yajiiavalkya, Verse 298 (1).
5
'in their own colours', i. e., in colours similar to
those stated for the several gralza8;; pate, 'on a cloth', the grab as
should be 'written' lekhyd)l; or 'with perfumes', i. e.,
with sandal paste or the like, 7Ila!'t!alak8, 'in the diecs', i. e., on well
polished portions of the ground, should be drawn. By the first use of 10
the word ,va, the Author states an alternative choice with copper and
other pots not mentioned. To that effect is tbe DeviPuranam: "In
a copper pot should be made the graha8 with portions designed; or
also in a black circle even, capable of bsstowing forth the fruition
Of all desires." (298). 15
Viramitrodaya 298-299.
The Author states the Paja ceremony
Yajfiavalkya, Verse 299.
Gandhase11a, 'perfumes also', yathavaq,a7ll 'according to the
colours', i. c. in accordance with the coloure of,the reepective grahas, 20
'should be offered'. Balayo, 'the bali offeringe', ae will hereafter be
stated, should be given. DllUpascha 'the incense "Iso'; when not poesible,
g!lggula for all should bB given. On a postiibility however, a epecial rule
in Chintamapi; "For tho Sun, the Kllnduraha, incense; gltee is for the
Moon; for the Mars t.he sarjarasa, the aguru has been declared for 25
Mercury; the 8inhalaka should be offere'd fa Jupiter, for Venus is
re membered the ,.oi/ waguru; guggula for the Saturn, and the lac for
Rahu and Kela." For each Deity, addressing it. "To thee the Sun, I
offer thie portion etc." with thie and the like mantra charn oblations of
cooked rice boiled in sweet-scented vapour, should be offered. 30
K!lsumani ella, in this expreseion by the word cha, has been expressed
that .lso BCcording to the respective colours should be given.
Gandllasc1ta, in thie the word clta is indicative of the lam p to be
included. In Dala.yasclla, the ella includes naivedya. The word eva
'also' indicateB that it is necessary. In deyaaoha, the ella brings in the 35
betelle.ves as me.ning an accession to the fruit. In mantravanlascha
hy the word el,a is included the four offerings meaeured by fonr
j1a[)dfuls (298, 299).
562
Ni11e Mantras for Nine Plml6t8
The Author mentioDs the mantras
Yajiiavalkya, Verses 300, 301.
[
i
Verses aOO-301.
With the mantras he should offer to the Sun.
With ImamDe71a(,' to the Moon. With Agnir m'/)rdMt dil,a(l
5 kakul' to the Mars, With Udbudhyasva' to the Mercury. T.hus
are theI.t]rs in the order of the enumeration stated. (300).
With Brhaspate atiyadarya' to the Jupiter. With Annat
paris'?'uta(l' to the Venus. With S'anno dev,' to the Saturn.
1. Thi, Mantra i, for The full Mantra i . -
I I I 1
"lrql'fT q?f "f I
-- - ---
, , ,
'lTii'[ !'ffilI'l; II
Tra.ns:-lIThroughout the dusky firmament Ildvancing, lilying to
reet the immortal and the mortal. Borne in his gold chariot he
cometh, God, who looks on every creature".
2. With thi' Mantra he ,honld throw the fire .tiok into the fire in tbe
honour of the l;r (Moon). (See. Viijaaaneyi SOIJ1bitii IX. 40 ).
3. This Montro i, for li'<r5l' (Mars). The fnll Mantra is:-
,.... .... ,... ...... 1...... .... I..... .....
3l11!ll:>TT '""'OlTFf' 31''1 I II
Tran::-=:'I'O- brother, - by lord of rEd steeds
Bnd brillinnt sway; take pleasure in this land of mine".
(Rv. VIII. 44.).,;'
4. This Mantra is for ;;J;1if (Meroury). The full Mantra i,,-
I _ ........ I .... -... -." _, .!
d;f'''!''ITmllF[;;\\W'lIq'1!'I'l.Ff "I I
'.:l - - -
!F: II (V. S. 15. 54).
5. Thi, mantra is for (Jupiter). The full mantra ie:-
I I I'
I
f:!lr II R. V. II. 23.15.
Trans:-'( Brhnspnti, that which the foe deserves not, which shines
among the folk, effectual, splendid. That .on of land, which
is with might refulgent-that treasure wonderful t.hou bestow
upon us."
6. Thi, mantra i, for (Venus). See V.j .. oneyi Sal!'hitfi XIX. 75
7. This mantra i, for m (Saturn). The full Mantra ie:-
I I I I I
31'liiT '!<[iI I .<:fi'll'i4iI '!: II (li'.v. X.9.4).
Tra.ns: lIThe waters be propitious to us for drink; Goddesses for
O!!f and hlies ; Let them stream to u, health & strength",
Yii.;nat1aZlc.l/a ]
Yer8t:s 301-302.
loinds and numbsf of Samidhs.
With Kfi1.1r!bi to the Ra.hu. With Keturn 1cr1,van' to the Ketu
likewise. (301).
:-The mantra rajasit vartamanah
and the rest, in all nine mantras should be understood to be for the
563
Sun and the otber planets in the order of euumeration. (301). 5
Viramitrodaya 3QO-3IH.
In the IIO",a to be here.ftr desoribed, and in the piljf1 and the
bali oblation, the Anthor mentions the mantras for the Suu and the rest
in respeotive order
Yajiia valkya, Verses 3QQ-301.
rajas/!, lma", deva a., Agnir",;lrdM l",hut a. . 10
Udbudhyaswagne <fa., JJrhaspate atiyadarye <fa., Anndt.parisrwah ?'aSam
c., S'anno .ya., Kd!,r;,dtkil!,r;,ilt pra"ol'ant, 4'''0., Ket",,,
<fa., tbese 1;\ks. yatilds/!nldlyam, 'in their respeotive order of
enumeration', 'have heen declared', By tbe word tatM,
and tbe word cha, the mantras stated in each S'dMa or sohool of Vedas 15
as the result of spsoial arrangements in those S'M,"a8 are intended.
By tbe word eva, are exoluded the mantra, of other s'dkl,as (300,
Now the Autbor mentions the Samidhs
yajIia.va.lkya., Verse 302.
For the Sun Arka., for the Moon Pa.Hi.s'a., for Ma.rs 20
Khadira., for Ma.cury Apamarga., for Jupiter Pippa.la.,
for Venus Udumbara., for Sa.turn S'a.mi, for Rahu
Diirva, for Ketu Kusa.. Should be the Sa.midhs (for the
pla.nets in respective order). (302).
1. This Mant" is for '<I'[. The full Mantra is:-
I ,I" I I "",' ""'",,, t ( .... I X II 2
'l>i5T'!, Ql, I "l \I (V. B. I 0).
.,
Trana:-"Upspringing from thine every joint, upspringing from
eaoh knot of thine; thus with thous.ud, Durva, with a hundred
do thou stretoh us out."
This Mantra is for 1i;g;. The full Mantra is:-
'l<!h 'l<fr I \I
Trans:-"ThuB making llght where no light was and form 0 men,
where form Was Dot j wast born together with the Dwnas".
564
Mital<slInrA-Thc food" . [ Yajna,valkya
VerBeS 302 ... 303
5
10
:-Arka, Palasa and the rest in the order of en-
umeration are the Samidhs for Silrya and the other in their respecti ve
order. Moreover, these should be frest, moist, unbroken, with barks
and oE the length oE a span.
Yajiiavalkya, Verses 303.
For each one, one hundred and eight, or twenty-eight
even, should be offered as oblations, moistened with hOlleY,
clarified butter, with milk, or curds, (303).
:-Moreover, beginning with the Sun and the
rest to each one should be offered 108 fire'-stricks or, 28
01' each as may be possible, either with honey, clarified bntter,
or with curds, or with milk, being besmeared, samidhs of Arka etc.,
shonld be offered as oblations. (303), .
Viramitrodaya
15 While pointing ant the special kinds of 8amidli.s for the several
gral,as, the Author mentions the particul", rules about the number of
oblations for each
Yajiiavalkya, Verses 3@2, 3(;)3,
For the Sun and tho others, in the order for each .a?h!asatam,
20 'eight and huodred' i. e. eight plus one hundred, a?h!dvi?nsatirva, or
'twenty-eight', should be made beemeared with honey, ghee, or with
curds or with milk, sbould be offered into tbe fire as oblatioDs. The
number of the samid"s also indicates by implication the nnmber of
oblations too. According to the readiog of the troditionals, before the
25 clause &c., e"alva samo,nvita," well known as
ehavac1tarf,i. The word indicates that in all gra"a llOmas this nnmber is
necsssary. In the ayutahoma and the like, along with the ghes,
sesamum, paddy, barley, milk, and tbe samidhs, the oblations to be
mads should be of an equal number, under the maxim samaln 'yat,
30 'e'lual shall be' &c. Or, even there the number of the samidhs muet
have been mentioned. With ghee and tbe like are to be completed
the required Dumber such aB ayuta or any other, accordiog as may
be procured.
By the use of ths word atha, 'thereafter', after the oblations
35 with .amidl,s for one gra"a are completely over, should be the samidl,
oblations o[another gra"a-tbus tbe Author indicateB the order. By
the word elta, in the Ayuta and other sacrifices, the addition of g"e6
'I
Yd
j
rravaik
ll
a]
Verees 304-305
Mitr11qhnril.-Fvod!for tho grahas,
565
and other articleB is indicated. The nse of t,he word tu twice is to
eupplement the foot of the stanza. In the Chintamalli, however, in
the chapter on Graha homa, particular kinds of samidks, as set out:in
other smrtis, have heen stated. thus: "One thousand and eigbt, or ono
hundred and eight, or twenty eight, or eight, for each one should be 5
offered as oblations. Of a span in length, without tops, also not dried,
of tbe paldsa tree, the wise should select the samidhs for all perform-
ances, and always. Even for all the Gods, one knowing the great truth,
the pa](,,'is." These (for their details) should be aecertained from those
places. (302, 303).
'" Page 89. The Author now mentions the foods 10
yajiia. va,lkya., Verses 304, 305.
To ea.ch pla,net in due ordel' should be offered Guda.u-
da.nam, Pliyasa.m, Dadhyo
da.nam, Ha viP., Churl).am, Mal'!1sa.m, Chitranna.m, respectively, .
in the order of the pla.nets, to the twice -born, the twic e-born 15
should give dinner a.ccording to his mea.ns or a.ccording
as secured, a.fter ha,ving honoured them according to
the rules, (304-305).
:-Rice mixed with raw sugar is
pa,ya.sam, milk-rice,. viz" rice cooked in milk. 20
sacrificial Jood such as the hermits' food, &c,
the hahti1ca' rice mixed with milk is caUed
rice mixed with curd is called Da.dhyoda.na.m, Ha.vip., clarified
butter mixed with rice. ChurJ.1a.m, powde7', powdered
mixed with rice, meat, ';,e" eatable meat mixed with 25
rice. Chitra.nnam, various kinds oj Odana, ie., boiled rice oE
various coloure.
Th\lse Guqaudam &c., should he offered in due order intending
them to be for the SUll and the rest, should be given as meals to the
Dwija.s, i.e. B7'a('ma7}r:ls, The number of BraJ:tma1}BS to be according
to the means. In the absence oE &c., as he can procure, 30
cooked rice &c., which after having washed the feet of the invited
vidhipurvakam according to the rule, and sa.tkrtya"
after having honou7'ed them i.e. after respectful greetings &c., he should
give. ( 30 4-305 ).
1 Rice obtained from paddy which becomes ripened into a crop within
sixty days,
22
566
Vil'omitl'odayn-A1!)ll'Ollrio,tilJ'It of Bull,:;
[
Ydji/Uoal/cya
Vcr'ncG 30:1:-300,
Viramitrodaya.
While stating the tho Author Btates their
appropriation
Yajiiavalkya Verses 3114, 3115.
5 'according to means', if means exiBt, this gUrJ.audana &e.
for the Sun and the other graha. in the order respectively. If 9utjaudana
be not available, then accordiog as may be procured, ghee, milk-pud-
ding, or the like, or of one kind only to all the 9rahas according to rules,
having abandoned as a Bali, that also shonld be offered as a meal to
10 the Br!1J?ma,lOs nfter doing honour to them. is tho
rice mixed with milk 'cooked rice with ghee',
'cooked rice mixed with ses!!.mnOl powder.' Cldt,'annam "Sesamum, rice,
and green bios, the goat's milk and also blood, aod takeo by the earB
aod the nose, ie known as Gbitrannam" technically deecribed. The rest
15 is well-known . By ths uoe or the word eva, 'only', when means
permit, the Author points out the necessit.y of the "rticles mentioneJl.
By t.he word cha, 'and', the Author permit.s other articles stated in athol'
Thus, "GurJ.audanam, one shoulo. give to the Suo; to Soma,
the clal'ified butter and milk-pudding; to Mars, toe masun. meal, tho
20 milk-pudding to Mercury, the son of Sam., curds and rice to B)'haspati
or JiVIl, Ilnd to Venus, gaee a.nd cooked rice; to Sflturn -ODB with u. slow
pace; The /'Tsara, and t.he goat's meat to Rahu; the Cltit?'l'tnnam to
the Ket.us, aod oue should worship with all eatables". (304, 305).
25
The Author mentions the
Yajiiavalkya verse 306.
A milch cow, a conch shell, a strong bull, gold,
cloth, a horse, in respective;order; a black cow, and a goat,
these are declared to be the (306).
:-Dhenujl, a cow i. e, u milch cow; s'ailkhajl,
30 a conch shell, is well-known; a st,-ong bull, who can bear
hurden and is strong; hema, gold; vasa!l, cloth, of yellow colour:
hayajl, a horse, grey; KHhJ,la ga ujl a black cow. ayasa.m, i1'On,
i. e. weapons made of iron. Chjlagajl, a goat, is well known.
These, i. e., the cow aud the rest in the respective order
35 intending them for the A'dilya and the rest are for Bral)mm:lUB,
sIllrtajl, declared as dak'Jhil,laa, by Manu and others.
1':. ajuav.all.wa ]
Verses 30G-301.
VlromitrridByn-Tha
567
This, moreover, when it is possible. When it is not possible,
any thing as may be procured may be given, even a trifle, according
to capacity. (306).
Viramitrodaya
The Author mentions the for the graha-yajiia 5
Yajiiavalkya, Verse 306.
Cows and tbe rest respectively in the order, as for the
sacrifice to the Sun and other grubus, one desiroue of secllring the
favour of tboee gral,as should give to tbe twice-barn-thus ie the
connection with the last verse. By the word tett/lI2, 'also', it is stated 10
tbat when theBe are not possible, gold should be used as for
all. The word tUai, 'indeed' is Ii complement to the foot of the
stanza (306).
It has been stated before that all the planets should be
worshipped by a person desirous of quiet. There the Anthor 1 Ii
mentions a particular rule
ya.j na valkya, Verse 307.
For whomsoever a planet is standing in a bad place,
that person should worship him with great care. By Bra-pma.
a boon has been given to them thus "when honoured, you 20
will honour." (307).
Yasya, of him, of the person, a particular
planet, yada, when, i. e. in a bad place, e,g., is in the
eighth place, &c., sa, he, tam, him, i.e. graham, at that time ya,tnena,
with great. care, i. e., particularly, pujayet, should worship, Bince
esham, to the planets, BrapmalJ.a, by in aucient timeB
varo dattail, a boon was given.
, When Pujit[ip, you are honoured by securing what iB
and warding off what is not desired, the wOl'Bhipper you
honor"; (307.)
Viramitrodaya.
deBired
should
'One desirouB of quiet., should perform the graha-yn:iiia.' By this
t.ext. when possible, it. hilS boen Bt.atell that all grahn. should he
Worshippe<l; when, however, it is not possible, the Author says
30
568
Yaj ila valkya, Verse 3Gl7
[
Y djnavaZkya
Versos 307-308.
Yasya, 'of whom' i. e., of the man yo gralw yada du?l'Phalf 'when
a particular planet ie badly placed' i.e., occupies the eigbth or a like
place, he, tbat man, at euch a time should worship that graha by
5 collecting together all the accessories stated above. The word Cha 'and'
is used in the sense of tu, 'however'. By this, any of other than the one
badly placed, the necessity of special worship is excluded. Small worship
however, of the other grahas ehould indeed be made: Vida this text:
'He, however, who is always troublesome to one, with small means that
10 wise man should with effort worehip him, and do honour also to the rest.'
The Author states the re.son for the statement that "By the worship of
Grahas quiet takes place". Bral).mal,leti, 'by the Bral).mil. etc.' When
you are worshipped you will honour the worshippers and will give them
satisfaction by securing to them the objects desired in the form of the
15 Santis etc. Thus, 'to these' i.e., to these graha" Bralfma"a varo
dattalf 'By the Bral).ml1, the hoon Was given'. This i, the meaning. (307).
In general, and in reference to the twice-horn the S'ftnlika and
the performances have been detailed. There, of a king
annointed with the coronation bath, is a special duty as the
20 Author says
Yajiiavalkya, Verse 308.
Upon the planets are dependent the rise and fall
of monarchs, so also thc existence and non-existence of
the worlds. Therefore the grahas must be worshipped
25 first of all. (308).
;-N arendra1)am, of lords of men i. e. of the
annointed Grahap. piijyatamap., planets should be
highly honoured. N ow, moreover, by otbers also should they be
worohipped so it looks. The Author gives the reason lor both by
30 saying "The prosperity and adversity of all living beings
grahad.hlnap., is dependent upon planets, therefore, by those who are
entitled should these be
Moreover, of the world, viz., consisting of the immoveable and
the moveable, bhav,bhi'lvau, existence qncl non-existence, i.e., the
Ydjna"aZkya]
I' er8D 308.
Mttllksbor!l..-Gautama's view.
origin and destrnction, is dependent upon the planets. Therefore, if
these planets are worshipped, then the births and deaths will take place
in their own time. Otberwise, at tbe proper time oE birtb, there may not
be birtb, and there may occur' untimely, a death. And the monarchs
569
being the lords of the world and being entrueted with the weal and 5
woe of tbe beings under them, and with their prosperity and
protection, should highly honour the Grahas. Thus, therefore, oE
them, more particularly is the duty in regard to the S'iintis, &c.
So says Gautama
"The king is the master oE all, with the exception oE the 10
Brftl;lmaJ!.as." In regard to the king "He shall protect the clas8es and
shall lead orders in accordance with justice. And those who swerve
away, he shall lead back (to it).'
Having thus mentioned a few duties he (Gautama) goes on
What also the astrologers and interpreters oE omens declare 15
[him] he shall, also, take heed of that. For some declare, that the
acquisition of wealth and its preservation depend upon them.
Thus having mentioned the cause and reason Eor the
performance of S/anti and ceremonies, he goes on:.
" He shall perform in the Hallfire the rites ensuring prosperity 20
which are connected with expiatious (S/iinti), pUJ.lya('a 8wastyayana
festivals, a prosperous march, long life and auspiciousness; as well as
those that are intended to cause enmity, to snbdue (enemies), to destroy
(them) by incantations, and to cause their misfortune."
Thus are S'antika and other rites set out. 25
Here ends the chapter' on Graha S'anti.
1. Oh. XI. 17 .
2. The whole of tbi, eliapter is on abridgement of chapter 93 of the
Motsyo Pur'"a. It is clear. that thi', portio a of the Yiljoavalkya Bm,iti is
posterior to that PnraI;la. The opening verSe of this cho.pter is a verbatim
reproduction of verse 2 of the PuraI;lIL. The first verBe bere is:-
Srikiimnh 8antiKomo vn Graha.yajfi!l.m Samaoharet
V ristyayult putiskamv Tatbaiv, nbhicharannapi
Oompare this with the verses 93, 2 of the Mateya PudJ?a.:-
Srikllmab Snntiknmo vo Grahnynj5n.m samarl1bhet
Vridhyayul). v. Tothaivabhicharon puueJ;1.
570
V1rnmttrodnya-For a killg particularlu.
[
Yajnavalkua
Ver811s 308':"311,
Viramitrodaya
In the matter of the worship of the Grabas for the performance of
Santi etc. althongb all have a right, stili, they should be particnlarly
worshipped by ths king for the purpose of the prosperity of the kingdom.
5 So the Author say s
Yajiiavalkya, Verse 308.
Na,endra.!,a.m, 'of the Lords of men' i. e., of the annointed
Kahatriy"s, 'rise' i. e., wsalth stc. and patand.ni, 'Ialls'
i. e., dsprivation of them. 'are in ths power of the
10 plansts.' Ja.gala!l, 'of the world' i. e., of the mass of mankind
which must bs protected bMi.vaMilvau, 'existence and non-existence'
i. e., birtb and death, gm/dul/linam are within the control of the planets.
Therefore the king, in the interest of the acquisition and preservation
of wealth of himself and for the benefit of the people under his
10 protection, the Grahas must be specially worshipped, as they are to
be worshipped by others even more than that they mnst be worshipped
by him. This is the meaning. (308).
20
Here ends in tbe Commentary on Yajnavalkya
On the Chapter on S'anti.
CHAPTER XIlI.
Of the Duties of a King.
Having described the general dnties or !1 house-holder in
general, of the particular gentleman house-holder who is endowed
with the qualities of being appointed, &c., the Author now mentions
25 the special duties
ya.jiiavalkya, Verse 309-311.
The ruler of men (a king) should be of great
enthusiasm, vast aims, remembering the deeds, serving
the elders, disciplined, endowed with equanimity, of good
30 family, truthful in speech, pure, (309), non-procrastinating,
of strong memory, non-petty-minded and not-carping;
religious, without bad habits, intelligent, brave, and a
knower of secrets, (310), guardian of his weak points, well-
versed in the science of metaphysics, and similarly also in
35 the rules of punishment and in polity, and in !,,11'/" and so
also in the three-fold sciences called Trayi so should be the
ruler of men. (309-311).
Ydji'ravalk!l(! J
VerBa" 309-311.
571
:-Constant and con tinned application to Bn
undertaking commenced as a means of securing objects in life is
energy, one whose energy is great is mahotsap., of great enthusiasm
or energy.
One who gives mnch and can see into the real object is a 5
sthfiladars'r, 01 vast aims. One who does not forget the obligations
Bnd injnries made by another is a krtajna, One rernernbel'iny the deeds.
One who serves the elders in austerities and knowledge and the
like is vrddha sevaka, one serving the elders.
One endowed with the quality of discipline is a vinIta, 10
disci7Jlined; by the word Vinaya are described all that bundle of
duties of a Sn{Ualca, mentioned before,' and which are uot inconsistent
(with the dnties of !l king). Such as "Nevel' shonld one resort to
a risk, nor wantonly speak nnpleasantly &c
Sattvasampannap., endowed with equanimity, in prosperity 15
or in adversity free from elation or dejection; from the mother's, as
well as from the father's side nobly born is kuUna, of good family;
satya-v[1k! t,'ut/if"l in speech, who is by habit always truthful
in his utterances. s'uchip., pUl'e, endowed with both external and
internal purity. (309). 20
One who makes no delay in commencing the acts which muut
be done, or in completing those which have already been commenced
is adirgha-sutrap., nOIl-proCl'astinatin9; he who never forgets the
the things he has learnt is srnrtirnan, of strong memory;
not petty minded, who does not hate good qualities; 25
aparusap., not carping, who does not proclaim the faults of others;
dha,rmikap., religious, i, e., who is endowed with the duties of his
class and order; one who bas no b1d habits, Avyasana.p., without
bad habits.
The vyasanas or evil habits are eighteen, as says Manu', 30
,< Hnnting, gambling, sleeping by the day, censoriousness,
women, inebriety. (an inordinate love [or) dancing, singing, and
1. See Obapte, VI; pp_ 330-389. Vol. II; Part 1.
2. Oh. VII, 47, 48.
572
Mi tfl.t(shara.-The V YUI!a7lall.
[
Y dJuavalkya
Verse 309-311
music, Bnd useless travel, and tbat born oE lust are the tenfold set
oE vices,
"Wickedness, violence, treachery, envy, slandering, spoliation
oE property, reviling, and assault by speech and also on the body,
5 and also that produced by wrath is the eighth vice,"
Out of these the following seven are the most pernicious as
says Manu,'
" Drinking, dice, and women also, and hunting, these four
(which have been enumerated) in succession, be must know to be the
10 most pernicious in the group that springs from love of pleasure,
" Doing bodHy injury, slander by speech, and the seizure of
property, these three he must know to be most pernicions' in the set
produced by wrath, Among the eighteen vyasanas these seven are.
the most pernicious,"
15 Prfijiia.p., intelligent, having the capacity of
deep and recondite subjects; snraf\, b1'ave,
* Psge 91. fearless; rahasyavit, a knower of secrets, one
dexterous in concealing things which ought to
be concealed, (310).
20 Sva-randhra-gopta., guardian of one's weak points,
In the seven constitnents' ot his own kingdom that through which an
outsider can enter is one's weak point. He who protects these weB k
points, i.e" covers them up.
in the metaphysics, i.e., the knowledge of self,
25 in the A'tmavidya; da:/!4a.nity1i.m, the rules of punishment and
polity, so necessary as a means for the acqnisition and protection at
v1i.rtfi.y1i.m, in the Varia,' i.e" in the rales of agricnlture,
trade, and the tendin,g of live-stock which are the means of accession
of wealth; Trayy1i.m, in the threefold lore consisting of fl,k, Yajus,
1. Bee Dh, VII, Versa, 50-51.
2, 11m"" \[01[,,-Saa VarBa 353 inrr" Also see Mallu Dh, IX, 14,
3. Accordi.ng to Nirada. mea.ns the science of dialectics .i. 0'7
the Ny"ya, Sankhy. & 80 form,
4, 9Ini:-Bu\1ler tramlates this as "the theory of va,iou8 trades and
proiessions H.
. - '.
Yd.iiiavaikJlu ]
V crll6B 300-311
Silmans. Vinita!!, well-versed, i.e., made accollplished by experts
in each. As says Manu.'
"From those versed in the Three Lores; the science of polity
also, from the experts in that; the Allvi1c$hi1c! from the scholars of
573
metaphysics, and the trades and professions from the people." 5
Naradhipa!!, the ruler of men, 'Ii king annointed 10
government', shonld be ae above; is the connection everywhera.
Viramitrodaya
Having mentioned the general dutiee of a hODle.holder, snd
while describing in det.il the government of a kingJom with ita seven 10
. parts, the king, partioalarly known by the description of the lord of
mell, of this king, the householder, the Author states special dntiss
by au entire chapter
Yii.jiiava1kYIl, Verses 309-311.
'high born' i.e., born in a family. 15
the supreme protector of men', when annointed as a king, he must
have great energy etc. This is the meaning. One who has great energy
i. e., the means of acoomplishing worldly objects, i. e. the oontinned
application to partioular aots, one who has this, is 'of great
energy '. i.e., liheral; lakfham, 'mind' i.e., the subject of his 20
desire as a donation being givento the BrM,lma",. and others; one, of
whom is this, is 'with a liberal vision'.
'grateful', i. e., forgetful of IDJury done by others. Of the
Beniors, i. e. superiors in knowledge, age, and austerities, of these the
Bervant i. e., one who serves these, is vrrlrlha88vakal}. VinUal}, 25
, restrained' i. e., who has subdued his organs. Satvam,
'equanimity' i. e. absence of excessive elation or depression in
prosperity or adversity, one having that, is Satyawfth
'truth-speaker', i. e. who never speaks auything which is false, i. e.
whioh is not permitted by the 8'l1stras. 'pure' i. e. possessing 30
external and internal purity. In the matter of oommenoing actB which
must necessarily be performed, and of not delaying the completion of
those begun, is, Arlirgha8(J.lrft/" 'non-procrastinating'. Smrtimrtn, 'with
good memory', not forgetting things useful for the kingdom.
'not petty.minded'; averse from the hatred of good qualities. 35
'not harsh' i. e., devoid of any harsh not ,,,,nctioned
by the Sistru,l. 'religious', who by habit observes the
duties of and As'ramas. 'not addicteci t.o bad
.. ' 1. Oh.Vn.f3.
574
[
Yd,;ila'oalicya,
Verses 30D-312.
h"bit,', i. e. not addicteJ. to hunting, dice, drinking and the reBt.
'well-versed', by hearing historicalac.connts etc., S'ura?L, 'brave'
i. 0. fea.rless. Rallasyavit, 'knowing the secrets.' 8wa7'andh1'a1J1" 'one's own
weakness', i. e. of his kingdom, consiBting of the seven parts, that part
5 whicb is likely to be the entrance door for the outBider, tasya goptd, 'one
protecting that', Anvil"hikyllm, 'in metaphYBicB' i.c., tbe science of logic.
Da?,rf,anUydm, 'ill the ,cieoce of polity' i. c. politic,. Trayyilm, 'in the
three loreB' io the form of J;tk, Yujus, aod 1%.'110 Vedas. Vdrtdydm, 'in
the Vilrt,,' i.c. io the form of agriculture, merchandise aod the reBt; there
10 'well-ve"e.!' i. e., made proficient by experts in it, as says
Manu: "From tbe scholars of the three lores the tbree-fold learning; tbe
scieoce of polity from experts in it ; the scielice of metaphysics from the
philoBophers; aod the Vurta (the people'B tmosactiooB) from tbe people".
By the use of the worJ. eva at several placeB the ueceBBity of mllny of
15 theBe quali\ieB; by the nse twice of the word tatMI, 'also' and by the
UBe of the word ella 'and', haB been indicated the incluBion of the
internal qualities of a king mentioned by other It Bhould be
nnderBtood that by thiB has beeD det.iled the puts of the kingdom
of .. rnler. (300-311).
20 Having thns mentioned the internal attributes of an annointed
king, the Author mentions the external attributes
Yajiiavalkya, Verse 312.
He should appoint ministers who are talented,
nobly descended, steady, and pure; with them, he
25 should hold counsel of the Kingdom; with the Brap.ma1).a;
thereafter, himself. (312.)
Mitakl!hara :-The king possessing the qualities of great
energy &0., mantri1).ah kurvita, should appoint ministers. Row
qualified? prajiia.n, talented i.e. eXpA[ts in discriminating good from
30 bad; mallian, nobly descended, i.e. descended in the line of their own
family; sthiran, steady, viz., who on oecBsions of joy or grief remain
unperturbed; s'uchin, pure, viz., who are by motives of
Dharma, Artha, Kama or fear.
These, moreover, seven or eight, should be appointed, as
35 says Manu.'
1. dh. V II. 54.

rdjitataZkya ] MHiiksbllril.-The ki,lg'S Pnrohiia.
VerS8B812-J13.
575
"Descended from a noble ancastry, versed in the sciences, brave,
skilled in the use of weapons, and descended from good families,
ministers, he shonld appoint, seven or eight in number, after they
have been well tried."
Having thus previously appointed the ministers, tai!t 5
sardham rajyam, alOl1!! with them the kingdom, such as making
treaties, declaring war, &c., he, should chintayet, hold counsel, all
together as well as severally, Afterwards, after ascertaining their
view, with a Pnrohita, expert in the knowledge of all
S'astras and their meanings, he sbould bold consultation about the 10
matter, and tlien, ta taft, swayam, himself, according to his own
reason and understanding, think over the matter. (312) .
. What kind of a Purobits should he appoint? so the Author says
Yajiiavalkya, Verse 313.
He should appoint a Purohita, one who should know
astrology, who is endowed with high qualifications, who is
well-versed in the science of Polity, and also in Atharva-
angiras. (313).
15
:-Purohita, tbe family priest, in all acts with 20
visible or invisible results, he is placed (Hitam) in front and
thoroughly attached by donations, honour, tlnd other respectful acts,
he should appoint, ki1rya t. How qualified? Daivajiiam, who
knows astrology, i.e., who knows the evil influences of planets as well
as the means of counteractiug those influences; uditoditam, who is 25
endowed with high qualifications, i.e., on account of his learning, high
birth, and tbe coustant performance of duties, &0., as taught in
the S':lstras, who is exalted, i. e., profusely endowed. Dal,lq.a-
llityam, in the science of polity, i. e., in Politics, who is an e.7)pert,
kus'alam, aud also, i.e., Atharva-angirasa; i.e., in rituals relating 30
toS/anti, &0. (313).
Viramitrodaya.
Thus after having stated the internal qualities of a king, while
pointing oil! tbe minister as part of the kingdom, the Author
576
Virnmitrodnyn-QualiticB Of the }Jriest"
[
YajnavallcYR
Vert/e8 312-31-1.
external parts euding with 'after having controlled them establish them
in the right path 1 ,
Yajilavalkya, Verse 312.
Sa, 'he' i. e., the King characterised by the afore-mentioned
5 qualities, pr4?fi.an 'well-versed' z'. e, experts ;in discriminating profitable
and unprofitable act,. Maul<in, 'hereditary' i. e., servants by family
contimmnce. Stkir<in, 'constant' i.e. not at any time resorting to others.
S'ue/tin, 'pure', i. e., possessing external and internal purity,
'ministers'; pralmrvUa, 'should make'. By the plural in the wor,\
10 minister" seven or eight should be made. As has been expressed, it is
indicated that "Ministers seven or eight, one should instal after good
examination". 'with these' i. e., with the ministers sevffrally
Bnd all together (i. e., jOintly) rajyam 'kingdom' i. e., acts useful to
the king such as peace, war etc. Chintayet 'should contemplate' i.e.
15 shonld consider (312).
Of what kind shonld the priest be made? so the
Anthor says
Yajilyava1kya, ;Verse 313.
Puro/tit<im, 'priest', in all undertakings, visible as well as
20 invisible, plessed before by donation and respectful treatment made
him identify himself with oneself. Of what qualities? Daivajfiam,
'knowing astrology', one who knows the evil influence of the Grahas,
and the means of their abatement; ,tditailJ. 'by the exalted " i. e.,
as stated in the B'll.strllo-, by the. study and practise of the dictates of the
25 'da!'if.anUyftm 'in the science of polity' i. e., in politics;
atharvftngirase i. e., the incantations regarding sorcery and the special
portion of the Atharva veda mainly dealing with Si1ntikas.
'expert' i. e., well-versed. By the use of the word tatkll, 'also' are inclnded
the three lores. By the use of the first aka is inclnded the quality of
30 purity stated as for the ministers, and by the second alla, the
the science of metaphysics. (313).
Yajiiavalkya, Verse 314.
For the purpose of performing S'rauta and Smarta
rites, he should choose and appoint and he should
35 also perform sacrifices according to rules, giving l:Hge
presents. (314).
l. VerSe 361 intra.
Yii.jilavalkya J.
VefBfB 314-315.
incrohaltatible trcal'11lre of ldugs.
:-The S'rauta rites such as the Agnihotra
&c., the Smarta rites like Upasanit &c., for j the purposes oE
accomplishing the perEormance, these rtwijo vrniyat should
choose l,Itvijs; i.e. officiating priests; sacrifices likewise,
577
such as the RiLjasuya and the like, vidhivat accordinp to rules, 5
gilling large presents i.e., ouly where large presents
are given, should he perEormed. (314.)
Viramitrodaya
Moreover, S'rauti, i. e. Agnihotra etc., Sm(J,rti, such as the
MaMdana etc. performance, for that, one should select and appoint a 10
sacrificing priest. He should choose i. e. he should select Brlll;l.mal)Bs
who are accomplished with the capacity for those performances
which can be performed by a l,Itwz?" By the word eva; the necessity of
choosing 'Il and by the word dza; the seleotion of the Purohita
mentioned before, is included. So it is said.
15
The Author mentions the purpose for the seleotion of a rtwik.
'with profuse i. e. endowed with
according to ODe's capacity. Here the word eva follows the expression
vidldwat, Vide the text: "Without food it may destroy a kingdom, a
rtwik without the rules; the yajamtlna without the dak?hi"tI; thus there 20
i8 no' eDellY like a sacrifice". Ya;ina;il8Cha;; yajii!l.n, 'sacrificer' i. e. the
subsidiary performanoes of a big sacrifice. By the use of the word cha
is included the PaS'uy!l.ga. (314).
ya.jnavalkya, Verse 315,
And also giving objects of enjoyment and riches of 25
varlOUS kinds to the vipras, this is the inexha.ustible
treasure of the kings, that which is bestowed on
Brap.ma.l),as. (315.)
Mita.kshara :-Moreover, to the Bri1hmanas he should
. give bhogan, 81lJoyments, pleasures, by 30
*Page 92 means of which are the means of getting
these; vasuni cha, and riches such as gold,
silver, land, &c., vividhani, of vmious kinds, ra.jnam akshayo
nidhip., this is the inexhaustible treasure of Icings,' most
valuable, that which is given to the As the making of 35
5
578
[

Venwa 315-316.
gifts has been ordained 8S a general rnle fa!' all, and a donation
necessarily follows, yet, for the purpose of establishing that for kings,
etc., making of gifts is one of the principal duties, is its repetition
here. (315).
Viramitrodaya
Moreover, BlwganfJaka, 'pleasures' i.e., enjoyable pleasures such
as house, bed, etc. Vasilni, 'wealth' such as gold etc. By tbe use of
the word aha twice are included medicines and immunity from harm.
Here the author mentions the reason; among the whatever
10 has been bestowed i.8., given euch as a house etc., ayam ak?',ayyo rr'ij1iam
nidki!" 'this is the imperishable treasure-trove of the kings,' consequent
upon the donation of a desired object. (315).
Yajiiavalkya, Verse 316.
This gift is Without any flaw, without any destruction,
15 and untainted by penances. Near the flre, whatever is
offered as oblation in the BrapmaJ).a fire, is declared to be
superior here. (316).
Moreover, agnep sakasat, near the fire,
than what can be accomplished by offerings into tbe Fire, than even the
20 Rl1jasuya sacrifice with profnse dak*hiJ,.as, !vipragnau hutam
ihochya te, whatever' is into the Bra(!1na,w fire is
declared to be 8uperior here, Because this (gift) is askannam, without
any flaw, is without any leakage, avyatha, without any destruction,
without the killing of beasts &c., and prayas' chittairadushitam, is
25 untainted by penances, viz. (therefore) devoid of the trouhle of penances,
Viramitrodaya.
The Author mentions Rnotbar reason. AgnelJ sakilsat, 'more
than from the fire' i.e. in the performance to be accomplished by the fire,
from oblations in these, Viprd.gnau h.utam sre*',th.a11Z, the oblations
30 given into the fire in the form of a Br!lJ;tnml).a is declared to be superior
ih.a, 'here' i. e., in the Dharmas'astra. The reaSOll for the superiority is
that such a gift aSRanna11Z 'without l1 flaw' i. e., without leakage;
Avyaya11Z 'undiminishable', i. e., without decay. AVyat/,a11Z-ill the
reading AvyatMn 'without disease', devoid of the destruction of bei"gs-
35 Prllya8ckittail, ad{;,*kitam,' 'not contaminated by the taints of the
performance of penances' (316).
Yfifnavalkya.. l'rc8crvidiull mul diapoaal oj 'Wcalth. 579
Vtlrac 317. J
It has been stated before' th.t "one should give riches to
the In what method should one givc? The Author
states that
Yfijilavalkya, Verses 317.
What he has not got, he should seek to acquire by 5
lawful means; what he has acquired, he should guard
with effort; what is preserved, he should increase by
moral ways; and what has been increased, he should consign
to proper recipients. (317.)
acquiriug what he has not gut, he should 10
exert according to the rnles of Dharmas'iistra; yatnena labdham,
what he has acquired with effort, one shonld guard pfilayet, i. e.
himself by constant supervision, should protect; what is so guarded
pertainiug to it, nityfi, by moral ways i. e. by engaging it in trade
&c. he should cause it to increase; vrddham cha, and what has been so 15
inc?'eased, in proper recipients, i. e. proper in the three
viz. Dharma, Artha aud Kama, consign i. e. give
away. (317).
Viramitrodaya.
While mentioning the highest frqit of Ilo donation to a Brtl.lfma\la, 20
the Author mentions the inclusion of we.lth properly acquired among
douable things
Yiijiiavalkya, Verse 317,
Dharme,}a, 'By law', i. e. by lawful means; dTtanam, 'we.lth',
labdhum iTteta, 'one should wish to Ilocquire', i. c., should try to make 25
one's own; Iloud the wealth 'which is acquired', labdltam, yatncna, 'with
effoct', carefully, palayet, 'one should guard' ; palitam eTta, 'and what is
guarded', nitJja, 'by moral IDea.ns', i.e. by employing menDB of increasing,
which are in accordance with morality, Ilond not opposed to
vardhayet, 'should develop'; thl1S increased, the wealth, piltreku, 'to 30
proper recipients', i. e., to the nik1dp8t, 'one should cOllsign',
i. c. give; this is the msaning. (317).
1. Verae-:J1tl above.

580
do?
After having donated to a proper recipient,
So the Author Bays
Yajiiavalkya, Verse 31B.
[
Ydjnav'trkya
Vanes 318-920.
what should one
After having made a gift of land or having created
5 a corrody, the king should have a document drawn up
for the information, in future. of good kings (who will
come). 1318,)
MitiLksiLra :-In the manner as aforesaid, bhumim
dattwa" having made a gilt ~ f land, by abnegating his owner-
10 ship, kj.'tva nibandham viL, or havin.Q made a corrody, ~ in '.for
one potful, so many rupees', or ' for one bundle
Execution of a of leaves so many leaves', thus having created
document. a charge, lekhyam ka.rayet, a document
should be caused to be dmwn. With what object?
15 A.gaminap., coming i. e. coming in future, such as are good and
virtuous, nl'patayap., kings, may get information that by so and
so was given, and by such and such ~ person was accepted
Parijiianaya, for their information.
Parthivap., the King, lord of the earth. By this, it is
20 shown that the lord of the land alone, is entitled to make a gift of
the land or assign a corrody on such land, but not the person
entitled merely to possession. (318).
It has been mentioned above that "he should cause the
document to be drawn up." In what manner should it be caused to
25 be done? So the Author states
Yajiiavalkya, Verses 319, 320.
On a piece of a cloth, or on a copper plate marked on
the top with his Signet seal, having written (the names of)
his own anoestors, as well as of himseif, the lord of the
30 earth, (319).
Should cause to be recorded a royal order in
perpetuity containing the extent of the accepted gift, and
the detailed description of the donated property and its
piuts, bearing his own a.utogra.ph a.ndthe date. (320).
Ydjjlavalkll
a
]
Versos 31{}-320,
Mltakshllrfl.-Tha Conteuts of the BUViLl ardor',
on a piece of cloth, made of cotton,
ta.mrapattewa., On a copper plate, i.e., or on a
The method of tablet of copper, a.tma,no vans'yan, one's
inscribing on ancestors, i e., great.grandfather, grand-father, the
581
a cloth or a father; and by way of justifying the use of the 5
copper plate. plural as being for a purpose, also Ii description of
the family, i.e., its qualities at bravery,learning, &c.,
amtmanam cha" and his own name. By the force of the word ciLa,
'and' in the tex:t, (the mme of) the donee, pratigrahapa,rimaJ).am,
the e.vtellt of the accepted gift, danachchp.edopavarl)anam, the 10
detailed desc"iption of the donated property and of parts, abhilekhya"
having caused to be written.
What is accepted is such as a corrody, the
proportion of the rupees, &c. What is given is
" Page 93. dana, the donated' property, of that chchp.edall, 15
parts by which it is separated, 'i.e., marked oil',
such as Ii river and the limit, the extent with its measurements, and
its description. Such as, "Of such and such a river to the south,
. this village, or field,on the east, by so much portion of such and such
a village and its extention near town &c." All this shonld be well 20
recorded.
The ,A'vdla, i.e., the limit such as the river, town, road, &c.,
being capable of fluctuation and there may be increase or decrease in
(the area of) the land; to avoid that contingency, it is proper that in his
own hand, i. e., written by himself in his own hand. "This is 25
approved of me, of such Qnd such a name, son of and so, what has
been writt<m upon this" with this it should be accompanied i. e.
should contain;
By date i. e. of two sorts, one calculated from the years
from the S'aka' king, and the other in the form of Sa1!1Vatsara'; so 30
1. the family name of the race of kings in which the O'reat
B'o.liva.hana prospered, It means fln epoch or nn era. But the terOm ia
Bpecially applied to the Erll of Sri S'a.livaballl1 which has a difference of 78 or 79
YBara between the Ohristio.n Era. ThuB 1937 A. D. would correspond to 1859
8ab Ern or 1858.
2. also menns Ern. It was formed by S'ri VikrnmndifiyCl'1
the celebrated King of Ujjniu, whom tradition regardq us the pBtron of
This 8amvat Ern said tu ba've commenced st 56 B. o.
24
582
VirBmitrodayo-Sp6l.lial rule regardi1lg dorrod
y
,
[
iT djiirtvalkyd
Versell 318-320.
also should contain the reference to the happening of solar or lunar
eclipses &c.
With his own signet Eeal containing as the fignre of an eagle,
a boar, &c., marked on the top i.e. marked on the face of the document
5 fixed i. e. finally fixed; a command snch as recommending to the
"fnture kings should show that better than a donation (of new) is the
maiutenance (of old gifts)" thus he shonld cause the Royal edict to
be drawn.
The lord of the earth and not one having the right of
10 possession of the land, find the Lord mnst be the one who can
declare pellce Ilnd Wilt', lind not Ilny owner. Vide the following text:
"He who has the jurisdiction to declare peace or war, for
Buch a one, should there be a writer, who under the Command of the
king himself, should write out the king's command."
15 By the mere fact of the donation itself, the gift becomes
established; still executing the Royal command in the form of the
document is in support of the right to the entire income by an
addition to the right of possession. (319-320).
Viramitrodaya.
20 There, in regard to a gift of land, and on that occasion, in the
subject of a corrody or nibandka, the Author states a special rule
Yiijiiavalkya, Verses 318, 319, 321il.
BhUmin!, 'Iand', to the Br(j,l;>.ma,<fLs and othere, dattva, 'after
haviug given', on this land such a tax should be taken, euch and the like
25 arrangement having made, dgfimi'llam, 'coming', i. B. coming in future,
bkadrli!tlim, 'of good. and virtuons', i. e. straightforwRrd, lITpatinam, 'of
kings', pa"ijfilinliya, 'for the information', lekkyam, 'R document', con-
taining R recital in support of the donation &c., KIi"ayet, 'one shonld
cause to be made'. (318).
30 In what manner should one cause it to be made? 0 the Author
says. Pate wli, 'on a cloth or &0.'.
Pale, 'Jn "pa!a', i. 8. on a cloth, tamrapatpe 'lIIa, 'or on II copper
pillte', i. e. on a board of' copper, 8wamudrayli, 'with his signet seal',
i. c. with his general sign, upari, 'on', i.8. at the top of the written
35 document, ahiuhUam, 'marked', .36.s(""a.ln, 'royal command' ,;. e. the
dooumeut det-Ll1lng the royal Ul'del' aboui the &G.; at"'<t,ia
]
Verse8320-321.
MHl1.ksharn.-Placlljor the rf,uidenc(I 0/ t/if': Zing.
!iSS
M'?l8yan, 'one's own deEOendants', atmdnam el,a, 'one's own self also';
pratigrakasya, 'of the accepted gin', i. e. of the land to be donated',
parimanam, 'measurements'; dllnasya, 'of the donation', i. e. of the
donated land, ehiy,ede, 'piece out off', i. e. of the acceptance afcer
separation, upawar'Janam, 'detailed description' such as: "For sixty 5
thousand years, in heaven resides the donor of a land; while one who
cuts it off or ahets it, for the some (number ofyenrs), shall resids in hell",
this and the like sentences, demonstrating the resulting fruit, abhilBhhya
'having written out', sWaftastachiniy,ena, 'with the sign of one's own
hand', and danaMlalihhanena. eha, 'lVith the writing of the time of 10
the donation r, sampannam, 'containing', and therefore 81:30 permanent, i.a.
incapable of heing attacked with any doubt ahout its reliability,
maltipatiiy" 'the lord of the land', kllrayet, 'ehonld cause to he made'.
By the nse ofthe word tu, 'however'. is c"cluled the necessity of
a document for any other donation. In the clauee, atmdnam eha, 'by the 15
use' of the word aha, 'and .Iso', is included the person accepting.
(318-320).
Now the Author mentions the place for the residence of
the king
Yajiiavalkya, Verse 321. 20
Pleasant, fit for cattle, and which is good for a liveli-
hood, and which is picturesque, he should dwell in such a
country. There he should build fortresses for the protection
of his people, of himself, and of his treasury. (321.)
Mita.khara:-Ra.mya.m, pleasant i. e. delightful on account 25
of trees like Champaka, As'oka, &0.; pa.s'avyam, fltfor cattle i.e.
which is good for cattle, which would be favourable for cattle-breeding,
ajivyam, good fa?' a livelihood. i e. on account of the abundance
of tubers, root" fruits, flowers &c. jangala.m though this
word generally means a country where there is a little of and 30
which is full of trees and hills, yet here by the word Jl1ngala is
indicated a country where there is abundance of water, trees, and
hills. That country, avaset, he should dwell in; tatra., there, in such
a country for the protection of his subjects and of the treasury, such
as gold &c., and of himself, he should build a fortress. 35
. That has six varieties as described by Manu': "A desert
fortress, a land fortress, B water fort, a [orest fort, one fortified by
1. See Ob. VII. 70,
584
Viumitrodaye-Thillgs UB4ful for lhe protection of SUbjeotB.
[
1'tijrla'IJalkya
Verses 321-322
armed forces, and a hill fort; taking shelter of theBe he shonld locate
and build up his town. (321).
Viramitrodaya.
The Author mentionB the thingB which are neceBeary in the
5 a,lrninistrlltion of [\. kingdom, and which favour and are useful in the
protectio" of the
Yajilavalkya, Verse 321.
Ramyam, 'pleasant' i. e. charming; pa.gavyam, 'for the bensts',
i. e. useful for the bsoBlB; iljivyam, 'fit for a reeidence, i. e. on account
10 of heets, fruits, and roots, fit as a reBidence hy the people. Jftngalam,
'a table-land', a country with profuse supply of water and hills; Bome
Bay 'with a high loveI'. In a country like thiB, one Bhonld dwell, i. e. to
Bay, in Buch count.ry one should take his reBidence. By reaBon of the
gummatical rule! by 'which the prepoBitionB Upa, Anu, Adhi, and A,
15 are used in connection with the root vas the accusative caBe has the Bense
of the locative. Tatra 'there', i. e. in such a country; janrinftm, 'of
the people' i. e. of the inhabitants of one's kingdom; kosasya, 'of
treaEure', such as gold and the like; atmanasalta, 'and of oneBelf'
'for the protection '; dU"gil?,; kurvUa, 'he should
20 build fortresses'. FortresseB have been mentioned by Manu' thuB:
25
"A desert-fort, a land-fortress, a water-fort, and a forest-fort, a fort
consiBting of armed mBn, and " mountain-fort; taking shelter under
these, one should establish a town". By thiB, tbat part of tbe kingdom
which is in the form of forts has beeu pointed out. (321).
Yajiiavalkya, Verse 322.
In everyone of these, skilful officers who are experts
and pure, he should appoint, who are diligent in matters of
income and expenditure. (322.)
:-Jlloreover, tatra tatra, in every aile of
30 these, i.e., in the matters concerning Ar tha and Kuma,
religion, wealth and pleasure (in these various departments),
i.e., proper persons as exercising authority;
prakuryat, appoint, i.e" invest.
1. I. IV. 48. a
2. Ob, VII, 70. See 1\1eo Krt"Qtilya, 2nd Ad4lkn,.rn.E}n, 2'} and 25!

Verse 822
Ki'lIg'n OificerB. 585
They say :-" In matters of Dharma, those who know
Dharma; in matters relating to wealth, learned men; in matters
relating to women, eunuchs, he should appoint; and low men in
reprehensible acts."
What sorts of men? tan, experts, i.e., not devoted 5
to any other occupation; kusalan, skilful, clever in those particnlar
occupations; s'uchin, pu.re, i e., free from all the fonr sorts1 of upadhits.
A'yakarmasu, in mattel'S of income, such as the places of the
production of gold, &c., vyayakarmasu, in matters of expenditure,
i.e., regarding ways, &c. of the appropriation of gold etc., udyata.n, 10
diligent, i.e., unfagged.
By the use of the word cha, , and: is indicated possession of
other attributes like wisdom, &c., aud so has it been said:-
"'Wisdom, freedom from vices, absence of mistakes, zealous
application in undertakings, an ahsolute absence of bad habits, 15
devotion to the master, this makes for fitness." (il22).
Viramitrodaya
Moreover,
Yajiiyavalkya, Verse 322.
There for office, regarding religion, treasury, elephants, horses, 20
and the like, and the harem, 'officers', i. e. persons having
authority, prak1l7,yat. 'one should appoint', i. e, should install.
As they say,-"For religious duties, those who know Dharma; for
money tl'ansl1utiol1s, learned meo ; the eunuchs for women, and low men
for reprehensible tra.nsaction '. "; lwedr-sdu, 'of what sort'? nihnd.tdn, 2-5
'experts', i. e. having no other occupatioD; lwsalt2n, 'intelligent'i. B.
skilleu in those tmnsactions; suah,n, 'pure' i. e, devoid of impurity
on ,ccollnt of llccepling anot.her's wealth. By the use of the word aha
1. a-q-qf-Menn!:l n tria.l or test of honesty. This test is Baid to be of four
kinds, viz., (1) LoynHy, (2) Disinterestedne .. , (3) Oontinence, and (4) Oourage,
The purport here is that the king should nppoint such tried men Who are of.
appro ved lOyllolty 1 i.e,! who ha.ve stood the four tests mentioned above without
nny taint, and bence four Borts mentioned above relate to arll,
'fir'! and S" Unlnmbhn\ti eAch.r;;') [Ghnrpure'. Edloionj, p, .
586
Vlramitrodsyo-Gijt vf wf.aUh acquired, (l1J battle.fielrl,
[
yti,iilavalkya
Veralls
are added the aforestated qualities of firmness &c. aye, 'income' such
as for the profnetion of the gold etc. ; karmante, 'for the completion
of acts' i. e. for the carrying out of transactions begun. vyayakarma1}i,
'in the matter of expenditure' i. e. in the transactions wbere money has
5 to be spent for necessary acte like forts etc. which are usefnl as means
of protection. By the use of the word cha, 'and' is indicated the
place for the proteotion where the iuoome is kept. Udyatan, 'diligent'
i. e. aotive. (322).
"The king should 'give:to the objects oE enjoy
10 ment and various kinds oE riches" thus in a general way giEs from
his own property have been mentioned.'
The Author now mentions the high merit accruing to the
kings for donating objects won by villoul'.
ya.jiiavalkya, Verse 323.
15 Than this there is no higher virtue for kings than
wha.t is acquired in war and is given to BrapmaI;las that
property, and immunity from harm to the: subjects
a.lways. (323.)
this a bigher merit for kings does not
20 exist yadral).arjitam dravyam viprebhyo
* Page 96. dfyate, that property won in battle is being given
to yachcha prajabhyo abhaya
danam, and jurther to the subjects, an o'er oj an assurance of
security from harm. (323.)
--
25 Viramitrodaya.
More than any other donation, the donation of wealth acquired on
a field of hattle, as also the donation of assurance of immunity from harm
to the eubjecte, is the best; so the Author eays
Yajiiavalkya, Verse 323.
30 Ra'l}e, 'in the batHe' i. e. in a fight; arjitam, 'earned'; yad
'suoh wealth'; viprsbhyo dzyate, 'is given to the Brtll;1maJffis,
and .lso that 'to the snbjects', sadabhayam, in the form of
'perpetual sssuranc. of immnnity from harm' i. e. for all times.
Dlyate, 'what ie given',. ulkNhto dllarmo nrpa ... am, 'more
,. See 315 BUfr.,
._- . ----- ---- ---------_ .. _---- ._--
than this a better religions merit for the kings does not exist. By the
nse of the word clta, 'and', are added what is earned in a battle i. e. who
have submitted themselves in battle and the like. (323).
" The wealth won::in battle should be given ", so it has baen
atated above. To one engaged in battle for the purpose of acquiring 5
wealth, a calamity also is possible; thus there would be neither merit
nor wealth; thus, tban this an abstention is certainly better. To those
who en tertain such doubts, tbe Author says
Yajua ya.lkya, Verse 324.
Those who in ba.ttles are killed, for the sake of land 10
without turning their face back, fighting all the while
with weapons which have no hidden traps, they certainly
go to heaven just as the Yogins do. (321Jj.)
:-Ye bhumyadyartham th08c
who Jar the sakc oJland &c., beiug engaged in baltle, aparaumukhap. 15
without turning away thcir {aGcs i. e. facing the enemy, vadhyante,
are killed i. 8. are destroyed, swargam yanti, they go to hcaven,
jnst as those persons go, who are engaged in the practice of Yoga;
yadyakUtaip. ayudhaip., provided with weapons which have no
hidden trap i.c. not dipped in poison, &c. they fight as combatants. (324) 20
Yajuavalkya, Verse 325.
All their steps are like sacrifices of those who though
broken, do not turn away; (while) the king acquires the
merits of those who are killed while running away. (325.)
wben his own forces like elephants, 25
horses, chariots, and foot soldiers arc broken,
anivartinam, oj those who do not turn away, pada.ni, the steps,
kratutulyan, arc like sacrificcs, i.e., lil;:e that or an As'vamedha
1

The Author mentions the offence of a contrary action.
VipahLyinam, of those running away, i. e., wbile turning away their 30
1. :-A horsEl BtLcrifioB. In V/;dic times this sacrifice WlL!I per-
formed by any king deoirou9 of offspring; but. in later periods it was performed
only by kings desitom of b3ing styled as 'the king of kings'. Its performance
therefore implied that the performer was the supreme oonqueror .. ; The OOD-
seq}1entia.l fruit of I1D AB'vamedhn is therefore very greo.t One- !lot turning
a.way frow battle aGquirel! this fruit.
588
Vll"Ilmltrodaya-Oj thuse w!w jty away,
faces, ha tanam, killed, ra.ja. suk].'tamada tte, the Icing acquires all
the merits. (025.)
Vir amitrodaya.
The donation of what iB earned in battle has bBen Btated; that is
5 not proper. For, by the text, sucb as, 'one sbould not resort to
doubtful transactions,' a doubt may arise tbat one shonld not make
battle, aud tbis demonstration of wbat must not be daDe ie juet like a
heinous act not approved of by the Si1stm. Anticipating thiB objection,
the Author says
10 Yaji'iavalkya, Verses 324-325.
Apartijit{t!r, 'Dot defeated', apar{t,irnukMtndrn, 'of' tboee who have
not turned their fBces'; bh-umya,tltam, 'for the s.ke of land'; 'in
battles'; 'free from tricks', i.e. with weapone which are free from
any tricks, viz., wbich bave not beeD poisoned; kfyamil1}ehu, 'while
15 making'; vadl!yante, 'who are killed,' 'they are Yogis' i. e.
those who are given to the study of Yoga practioes; swargam ydnti, 'go
to heaven'. As for the yogis, for them the heaven has been stated
in the Bhagwdagitill.
"Having attained the regions of meritorious map and having
20 resided there for .. long time, in the houses pure of fortundte men one
should return whose powers of yoga have ceased". 'broken
i. B. defeated; 8wasainyeljltu, 'among ODe's own forcBs1) anivartinft'ln,
'not returoing' i. e. not turning their faces back, whioh are being given
in battle, each one is eqnal to a horse saorifice. This is the meaning. In
25 the reading, Vinivartintim, 'returning from a broken army'. Bearing
in mind the rule that a king should not run away in a battle, tbe
Author mentions a fault of the runner away, Rajd Sul'Ttamiti, 'the king
merits eto. Hatdndm, 'killed' i. e. of thnse who have been attacked with
weapons in a battle. VipaZilyinilm, and thersfore those who run away,
30 Sukrtam, 'their merits' the opponent king, takes. The meaning is that
of thoee who run away, their merits perish. (324-320).
Yiijiiavalkya, Verse 32ft
"I am thine", Ol1e so declaring, a eunuch, one who is
without any arm, one who is fighting with another, these, one
35 should not kill; as also one who has turned away, or who is
merely a spectator, like, ill the battle. (326.)
1. Adbye.ya VI. 41. See al," II dhy'yn, 11. 37.
]
V/W88B 326-327.
------------ ----
Vlramltrodaya-Ptfdll7lS cxtllnpt from
:-Moreovel', tavilham, I am thine, one who
so declares, him, or klIba.m, one who is a eunuch, nirhetim,
without arm, i.e., without any weapon, parasanga am, who is .fight
589
ing with a.nother, i.e., who is engaged in battle with another,
vinivrttam, who ha.s turned away, i.e., from the battle-field, or 5
yuddha who is a spectator in the battle, who is a
looker on, even snch a na hanyat, one should not kilt; thus is
thi' connected with all clauses. By the use oE the expression, a.di,
and such like, are included the drivers of the chariots, &c. As says
Gautama:
1
10
"No sin in slaying in battle, excepting those who have lost their
horses, charioteers, or those who are without arms, those who join their
hands (in supplication), those who flee with dishevelled hair, those
,who sit down with averted faces, those who have climbed
on eminences Ol' treee, messengers, and those who declare themselves 15
to be cows or ".
S'ankha also has said:-
"No one who is drinking, or who is eating, or who is
taking off his shoes, or one who is not clothed in armour by one with
an armour, not a woman, nor an elephant, nor a horse, nor a charioteer, 20
nor a messenger, nor a BrltJ;i.maJ;la, nor a king, one who is not himself
a king, one should kill." (326).
Viramitrodaya
The Author mentions other rules for tbe kings in battle
Yajiiavalkya, Verse 326. 25
Tav8-kam, 'I am thine', iti, 'thus', vlldinam, 'saying'; hli'oa,,,,
i. e. 'eunuch'; nirllBtim, 'without an arm' i. 8. without n weapon;
parasangatam, 'engaged with another' i. e. fighting with .nother.
vinivrttam, 'turning away' i. e. from a figbt which he had commenced,
'a spectator at the battle', i.e. wbo there only 30
as spect.ator; by the uss of the word Adi &c. is included one who
Burrenders by holding" grass blade in his mouth. The prefix ka is used
in the primary SSUBe. The use of tbe word aha is with a view to include
those who have been without. horse, and "IBO the charioteer etc; that
has been stated by Gautama" thUB: "No fault in killing in battle, 35
1. Oh. X. 17-18-.
25
590
of' accounts.
excepting tbose wbo are witbout a borse, 11 chorioteer, one without 11
weapon, those who have folded their arms, one having diShevelled hair,
those who have turned their races, those who have sat on the ground,
those who have climbed Dp the tree, a dilla, a messenger, and those who
5 declars themselves as 11 cow and a Brl1J:tm."Il."
S'ankha,-"Not One wbo is drinking water, nor wbo is eating,
not one who is pntting off'tbe sboes; not One who is clad in an armour, by
onB who wears 8ll armour; not 0. woma.n, nor an elephant, or n. horse,
not a charioteer, nor n. messenger, nor B. BrtlJ;J.IDo,1fa, nor a king who is
10 not 11 king, should kill. (326).
Yajiiavalkya, Verse 327.
Finishing the protection" rising up. he should inspect
the income and the expenditure personally. After that
having looked into cases, and after having bathed, he may
15 eat at his pleasure. (327.)
,finishing the protection, of
the city and of himself, also having made arrangements for the
protection, every day in the morning utthaya, rising up,
swayameva ayawyayan pasyet, himself pe?'sonally he should
20 inspect the income and the empenditure. Tato vyawaharan
dnhtwa, after that having looked into cases, at midday time,
snatva, having bathed, kamato, at his pleasure, at the proper time,
bhuiijita., he may eat. (327).
Viramitrodaya.
For 11 king wbo has commenced one of tbe routine dnties of t.he
morning the Author mentions otber morning duties
Yajiiavalkya, Verse 327.
Kritr1 rakM" one, of whom tbe protection, i.e; a protective action
both diviue and human of two sort" has been taken. One of this
30 character is l'rta'akl,a!" 'of whom the protection rite ha. been
performed', samuttMtya, 'baving got np' i. e. having refreshed;
swayam!lyavyayau pasyBt, 'bimself should examine the income and the
expenditure'; tato vyavalulr!ln 'after that tbe judici.l trials,' whicb will
be explained hereafter, consisting of four parts viz. the plaint, the
35 answer, and the rest, Dp to the stage of succesS or defeat;
'ha.ving determined' i. e. having considered; at midday, Im4twd,
,
1. i. e. the ceremony repeating the mantrali &c.
Yfijrzavalkya .,
VerDe a17. J
MltJi.1{shnril.-Reaovcric!! be deposited.
591
'having taken his bath' ; hamata, 'aocording to his pleasure' i. e. at hiB
leisure, bhunjUa, 'he may take hi, meal,,' exoepting Buch a, ha, been
prohibited. (327).
ya.jiiavalkya, Verse:328.
The gold brought over by his agents, in the treasury 5
houses, one should deposit. He should interview the spies
thereafter, and the messengers he should send away, in com-
pany of his ministers. (328).
hiranyadikam, gold, erG.,
vya.prtair, by his agents, i.e., appointed to bring gold, &c., anltam, 10
brought Oller, after himself personally having inspected bha.l]ga.-
he should deposit it in the treasury house.
After that cha.ra.n, spies, i.e., trustworthy, and who
have returned (from their work), pas/yet, he should interview, and
those who were sent into the enemies' kingdom for ascertaining news 15
in the disgnise as Bscetics, mendicants, &c., and moving in secret,
cha.ra.n having seen the spies, he may seat them at
some place.
And, after that, he should interview dutan, the messen.qers.
The Dittas, i.e., those who openly are sent to 20
* Page 95. other kings and go and retuI'D from that place
(openly).
They are of three kinds, and
.Among these, the are those emissaries
who are competent to explain themselves the purport of the king's 25
message, in their own words appropriate to time and place. Those
who merely repeat the errand in the words told are
The S' asanahari1(I, however, are those who carry the edicts of
the king.
These, who had been sent before and who had returned 30
mantrisaiigata(1, beinp attended by his ministers, pa.ii/et,he shOltld see.
Having seen these envoys and having heard their report, he should
send them out again. 328.
1, Somewbot Ilke herald, and
592
Vitllmitrodayn-Ei71fZS of meSG(Jtlgers.
Yajiiavalkya, Verse 328.
[
Y djflavaZkya
Verses 328-.129.
Tben, bronght by the officers engaged for that purpose, gold and
other things, BMnd{lgdre, 'in the tre"snry bouse' i. e. in tbe treasnry
bonse he should deposit either bimself or througb bis officers, as may
5 be proper; by this hilS bean pointed out that the treasury is onB of the
principal departments of all administration; tatail, 'tlien', c!uiran, 'spie.',
secrst messengsrs of news who had returned, pasyet, 'he sbould see',
and ascertaiu what they would relate. /J1antrisangatal}, 'being in tbe.
company of ministers', he should Bend me5sengers in o.ccordllDce with
]0 the strength or weakness of his enemies as comrouuioateu by the spies.
He should despatch hiB meseengers, with secret messengers for negotia-
tions of peace or declaration of war. The plural in tbe word
is with the object of pointing out the division of me'ssengers
namely salldiht{lrtha, and IJasana/Iastal} among these, one
15 who himself is a spokesman of the affairs of his kingdom by proper
regard to the conntry and time is known as ; one who com-
municates the verhal message to the other is a sandiktilrtha; one who
carriss the written communication of the king is 8tisanaltasta. (328).
Yajiiavalkya, Verses 329.
25 After that, he may divert himself as he may like,
alone or in the company of the ministers; and having
inspected his forces, he should have consultation with the
commander of the army. 329.
Afterwards in the afternoon, sWairam, as
30 he may like, according as he wished, alone, in the harem, vibari
syat, he may divert himself, mantribhirwa" or in the company
oj his ministers, who were in hi; confidence, skilled in arts &c.,
accustomed to wits, surrounded by these, also bV women possessing
beauty, youth and accomplishments. As says Manu.'
35 "After taking his meals he may divert himself in the
company of women in the harem; and having diverted himself, at
his pleasure he should again discuss the affairs of the state."
1. Oh. Vll.
Y dfoavall,ya ]
VeTses 329-330
Vlromitrodaya-Review of the army.
593
After tbat, dressed in a special uniform, and adorned
witb sandal paste, and ornaments, baving reviewed the forces
consisting oE elepbants, horse (cavalry), the cbariots and
Eoot-soldiers, sena patina saha, with the commander of the army,
with tbe commander-in'cbieE, regarding tbe protection oE these forces 5
appropriate to time and place, he should consider, chintayet_ (il29).
Y1Ljilavalkya, Verse 329.
. Tata(" 'thereo.fter', in the mid-day, swairam, 'accord-
lng as he liked' i. e. according to his desires, "ihdri anta('pur-am pura-
striMissal,a EI,a/'i kridayukta(, syat, 'he may divert himself in 10
the company of women in the harem all alone in sports'.
at//ava mant"ibhil}, 'or in the company of ministers, such of them as
had his confidence, and who were soft friends, he may divert himself.
Tataseha, and after that, ba/anam, 'of the forces' consisting of the
elephants and the horses, darsanam I'rtva, 'having taken a review', 15
senanya, 'with the chief officer of the army' i. e., with the commander-
in-chief, he should contemplate the proper ways abont the preservation 01
his power by regard to the conditions of the country and time, as says
MannI: "Aner having had. his meaiB, he may indeed divert himself in
the company of Women ill. fhe harem; having, according to his desire, 20
enjoyed diversions, he should again resume the consideration of the
alfairs". By this the army referred to hereafter' by the word danaa, has
he en shown to be an important part of the political organization. (329)
Yajiiavalkya, Verse 330.
Then having finished his ellening prayers, he Should 25
hear the secret reports of the spies. Then with music and
dancing he may enioy his meals, and should read sacred
books also, (330).
:-Afterwards in tbe evening time, sandhya
mupasya, having finished his evening prayers. Of that which as a 30
general rnle has been already ordained, a repetition again is tbat it
may uot he forgotten nuder pressure oE bnsiness.
After that, in bis interior apartments, Charal).am gudha-
the secret "epD,-ts of those spies, those whom he bad
1. Oh. VII 221
2. See Vel!e a46.
594
of Spies.
[
Yii;;lavalkya
VlTSCS 315-31(],
already seen before, and had caused them to be kept seated in a
particular place, with an arm in his hand. S'p)uyat, he should hear.
As has been said by Manu.'
" Having performed his twilight-devotions, be should pear in
5 the inner apartment well-al med, reports of secret reportes and the
doings, of the spies.
After tbat, with music and dancing, divreted 'for some
time and entering a separate apartment, bhuiijlta, he may take his
meals, vide the text.'
10 "Having gone to another secret apartment and bid those
people go, he may go for the meals, enter the harem, along with
women."
Thereafter, that these may not be forgotten he may, according
to his capacity, repeat the sacred lemts, swadhyfi.yfi.n (330).
15 Viramitrod!lya
Raving performed the evening prayers, from all the spies arrived
after the afternoon, he should hear the secret reports, thereafter accom-
panied by singing, dancing, and sports and other diversions he shonld
thereafter take his meals.
20 Swo,ddyo,yam, the sacred texts', i.e., the Vedas for the pnrpose of
study, with a view to stndy, as appsars from the use of the word eva.
By the nse of the word aha is inclnded the hearing of mosic. (330).
Yajiiavalkya, Verses 331, 332, 333.
He should retire with the sound of musical instru)
25 ments, and wake up also in the same manner. Then he
should think over the scriptures, after having awakened
from sleep, and then also all other duties to be per-
formed. (331).
He should dispatch his spies after that to his own
30 and to others, with honours. By the J;',tvij, Purohita, and
A'chfi.rya being blessecl with the benediction., 332.
1. Oh. VII. 223.
2. Mauu Oh. VII. 224.

------- ----_._----------- ----------
Yiiji,avall.:!)a
Verses 331-333.

Having seen the astrologers, and physicians, r-e may
give them a cow, gold, and land, and household accessories,
anil then to the s'rotriyas, houses as well. 333.
59!5
Mita.kshara. :-After that, tiirya, s' an/eha,
with the sound musical instruments. like conch-shell, Sa:rp.vis'et, 5
he may r'etire, i.e., go to sleep; tathaiva, and in the same manne,',
i.e., with the sound of musical instruments and the like, prati-
budhyet, he should wake up. After having arisen, alone, dnring
the last quarter of the night, S'a.stral)i chintayet, he hould
contemplate the scriplttres. sarva karta vya tascha, and also all 10
other duties, viz., all the matters.
This, however, has been st"ted in regard to one who is in
tbe enjoy.ment or normal health. But one not in good health, should
appoint another for all these acts. As says Manu
l

"These rules a king should observe when in good health, but, if 15
he be unwell, he may entrust all these to his chief minister." (331).
Afterwards, while still there, those in whom he had
confidence swa.n cha.ran, his own spies, having
*Page 96. honoured them witb gifts, hononrs, and other
marks of regard, to his own feudatories 20
Bnd officials in charge of provinces, and cha, to other
kings also, he should despatch, for tbe purpose of
finding out tbeir plans of action.
After that, having performed the morning prayer, and
offered bis oblations to the fire, purohitartwigacha.ryadibhi-
ra.sibhirabhinandito, being felicitated with the benedictions of the 25
Purohita, flitvijas and the A' chftrya, and having
seen the astrologer's, and from them having aS8B7'tained the positions of
the planets &c., and having directed tbe purohitas &c., to perform tbe
propitiatory rites and, vaidyaiis' eha and having seen the
physicians, and having told them tbe condition of his own hodily health, 30
and having directed, the prescription of remedies, gam, a cow i.e.,
a milche cow, Kanchanam, mahim cha, gold and land also,
and naives'ika.ni, household accessories, also such as may be useful
at a marriage, viz. ornaments for a bride etc., [J7:1ul1..i cha, and houses
1. 011. VII 226.
596
Viramitrodnya--The ldugs {Ziary.
whitewashed with lime, s'rotiye bhyo, to the
scholars or the Vedas the Bral;lmal)RS, dady1i t, he
applies to each one or the above. (331-32-33.)
Viramitrodaya.
[
Y djnq.vaZkya
Verses {Sal-ass.
\
to the
should give ; this
I) 'with the sound of the mUBic' i. e. with the
accompaniment of musical instruments) tuthaiva, 'in the same manner,'
with the Bound of music i. e. pratibudllyeta, 'he sbonld wake up'.
By the use of the word el'a be may be awakened by the singing, by the
praises of the bards and Bingers, swabwillya sast"ani, 'by his own
10 efforts', aud in accordance with the sa.stra, the bundle of duties he
should 'contemplete' i. e. coosider. (331).
Yajiiavalkya, Verse 332 (1).
Then while yet there in his own place like the harem etc., 8UJe{nu,
'in his own' place like the harem, etc., 'of othero' i. e. in the
15 foreign territory, he should despatch spies after conferring on them
gifts, honors, and other signs of regard. By the use of the word aha are
included the Smuta and Smart", performances viz. the offering of obla-
tions to the fire and the performances of the sandhy!1 worship. 332 (1).
Yajiiavalkya Verses 332, 333.
20 etc. as have been described! before, with their bene-
dictions, 'pleased', i. e. the students of
tbe stars i. e. 'astrologers', vaidyiln, i. e. medical men,
seeing these, aud from them having ascertained the condition of the
plauets, and of his body, and consequently having directed the perform-
25 ance of graha sacrifice, useful for the grahasanti, and the use of the'
medioine, nseful for bodily health, and having bestowed on tho purohitas
and B'rotriyas, gam, Mnehanam, maltineha, 'cow, gold, add land also,'
he should also give articles usefnl for a marriage, such .s ornaments
for the bride and the like, and also houBes. By the use of the first
30 elta, are included things useful for the performance of the upanayana
and other rites, and by the use of the wnrd tatlta, also, are included
Br!1J;1maJ;1BS other than the Sltrotriya8. By the second elta, are included
the materials for the grahBs. Moreover, these performance, having to be
performed daily, whenever oneself should observe them.
35 When bowever, it is not possible, some of them may be got done by a
proper Br!l.J;1rna"a. l'adahit as they Bay "tllis course of conduct sbould be
Verso 35 p. 127. 2. Ma.nu VIr:- 32.
.,'
i"O,jnar:alkya J"
V cr8e 334-335.
Mitfi.ksbarU-King'8 attitude towal-ds frinds &c.
597
perform when free from dide'Ee; if he be unwell, all this may be
delegated to the chief of the ministers" (332-333.)
Yajihwalkya, Verses 334.
Towards BrapmalJas fore bearing; towards his friend,
without duplioity; towards his enemies, angry; should 5
be a king, to his servants and subjects, as a father. (334.)
towards
mm.las, although insulting him, forbearing, having for
bearance; towards fl'iends, who', were affectionate
such as friends and the like ajimpap, without duplicity, not 10
crooked, krodhanorishu, he should be an'lry towards enemies,
prajasu cha, and towards the whole class oj
servants and stlbjects, by promoting their welfare and by removing
what is injurious to them, pita, lilce a father, full of kindness !lnd
mercy, syat, he "should be, this is to be connected with all, with 15
everyone of the above phrases,
Viramitrodaya,
The Author mentiolls another duty of the king greater than all
Yajiiavalkya, Verse 334,
Raja 'a king', BralpnrL!18f1,U, towards the Brlll;tmaJ;lBs, even though
they have committed an offence; ,,l,(1,lnavan, 'forhearing;', snigdhehu,
'towarde friends' i. e. to persons who are friendly, and relations. 20
'without duplicity' i. B. Dot crooked; 'among enemies',
'angry' i. e. by habit irat,e; bltrtyavargel!hu, 'towards the
class of dependents such as sons, servants. etc.,' praja8", 'towards the
subjects' i. e., towards the citizens.-By the use of the word aha, tho,e
who have surrendered themselves to hi, mercy,-piteva, 'like a father' i.e., 25
entitled to protect ,and control their manners and habits; 8yat,
'he should he'. (334.)
The Author mentions the fruit of governing subjects
Yajfiavalkya, Verse 335.
From their meritorious deeds he ta.kes the sixth part
by protecting them with justice; since the gl'ea.test. of all 30
gifts is the protection of the subjects. (335).
26
598
Viramitrodnyn-FrtlU from prot.t)Gtion of B'ubjecls.
(

Vorses 335-336.
;-Yasmannya.yena, because by justice, i. e.
according to the method in the s'astra, pra,jail paripalayan, pro-
tecting subjects, pUJJyat, from meritoriol!S deeds, accumulated by the
subjects who been so protected, hadbha.gam, a simth portion,
5 i.e., the sixth part, adatte, he takes, because, of all gifts like those
of land and the rest, prajanam paripiHanam adhikam, protec-
tion of sUbjects is of greater fruit, theret"ore, towards subjects just ae
father, 80 he should be; is the connection with the past. (335).
Yajfiavalkya, Verse 336.
LO By cheats, theives, men of bad livelihood and of
violent deeds, and the rest, when troubled, he should pro-
tect his subjects; from the Kayasthas, particularly. (336.)
cheats, . deceits, those who, by
getting into confidence, take away the property of another by
10 defrauding them; those who take away in secret are,
taskaras, thieves, durvrttail, men oj bad livelihood, such as
jugglers, gamesters, &c. means force; by force whatever is
done is Sahasam. Where the Sahasam is mahat or great, it is called
Mabas!1hasBm. Those who live by this great force are called
15 Mahasahasikas, of violent deeds, i.e., those who take away
openly by force.
By the word adi, and the rest', are included persons who
are hereditary conjnrers, and live by tbat profession.
By these pidyamanail, tr01!bled, i.e., oppressed, praja,
20 rakhet, the subjects, he should protect. Kayasthas, accountants as
well as: scribes. Oppressed by them the subjects, one sbould
specially, protect, from their oppression., Because, they
being the favonrites of the king, and being excessively cunning, and
because they are most difficult to be controlled. (336).
25 Viramitrodaya
Witb a view to point ont tbe protection of subjects as a principal
one among tbe duties of king, the Authou!' mentions the bighest
fruit from the protection of subjects.
Ydjiiavalkya J
Verses 835-8870
---------
Mlttlkshol'A.-King ,'espollsiblc for the sills of Bubjecio.
Yajiiyavalkya, Verse, 335 336.
599
Rdjd, 'king'; nydyena, 'by jl1Btice' i. e. by the path in accordance
with the S'!1stril.; prajdl;!, 'Bubjects'; pad, 'on alt Bidea', about;
sarvatobhdve, 'by all means', i. e. on all sides, namely by doing what
is good, and by preventing what iB bad; pdlayan, 'by tbus protecting', 5
"rtdt, 'from the acquired', pur;,yat, 'meritorioue virtue'; hadbhagam,
'the sixth part' i. e. one Bixth portion, 'prdpnoti, 'he getB, 'eince',
prajdndm paripdlanam, 'the proteotion of the Bubject" is capable of
yielding greater merit, meritoriouB rewardS, than all other donations,
i. e. the donationB of a weighment!; therefore from the i. e. cheatB 10
and the like, and in particular from tbe writerB authorized by the king
viz., kdyasthas &c. wbon oppreBsed, he should protect the suhjectB, i. e.
free them from oppreBBion.
Chatas, 'cheatB,' by deceipt taking away at herB' property;
'thieveB', 'men of bad conduct' Buch aB gamblers and the like; 15
'men of violent deedB', men who commit violent actionB
which would jeopardize the lives of otherB; by the UBe of the word ddi are
included thOBe, who accept bribee and the cheatB etc Btated by lVIanu' :-
By the UBe of the word eha are incl uded those authorised by the
corporations. By thiB haB been indicated the people hereinafter to be 20
described as a port of an adminiBtration. (335-336).
Yajiiavalkya, Verse 337.
Being unprotected, whatever little offences the
subjects commit, from that verily goes to the king the
half, inasmuch as he takes taxes from them. (337). 25
Mitakhara:-Arakhymanajl prajajl, unprotected subjects,
yatkinchit whatever little offence like theft, adultery
etc.,kurvanti, commit, tasmat,/rom that, i.e. from the sin, ardham
nrapatejl, half to the king, goes as his share, yasmadasa,u, because
he the king, in cJllsideration of protection, karan gp).hLti, takes 30
taxes, from the subjects. (337).
Viramitrodaya.
The Author mentions the fauH in not providing for the protection
of the BubjectB
1. This is the rite under which ono gets himself weigbed in silver IUld
gold, and the amount;s diBtriqutecj as a donation. It;B called GOITifT'1.
1. Oh. IX,
600
Vlramltrodayn-Rea801l of the fule.
Yajiiavalkya, Verse 337.
'not protected', pmja, 'subjects', yat kindlit,
'whatever a little', eho"ryfl.diham, 'such as thefts' etc.,
'offences', papam, 'evil deed.', k"rvanti, 'they perpetrote', tasmllt, 'from
5 that'i. e. from the ein, a1'dham, 'half', of the demerit, 7irapate/}, 'of
the king', Mavati, becomes.
Here the oblative is in the sense of the genitive. By the use of tbe
word t", 'however', from the meritorious acquisitions sixth is taken off.
It may be said tbat by saying that the sixth of the meritorious
15 virtues and the balf of the evil deeds accrue to the Iring, there is
an incongruity, so the Author eays :-
ASau, 'this', r4ja, 'Iring', 'for protection', karam
gra7}1}ati, 'levies taxes', tasmfl.e. 'therefore', it is but proper tbat there
should be a tronsmission of half the sin. In the case of meritorious
10 acquisitions, however, even by the king engaging himself in the matter of
protection of the subjects, no money payment is made; therefore a sixth
of the meritorious merit is the quantity transmitted. (337).
ya.jiiavalkya, Verses 338-339.
Those who are placed in a responsible position in
15 his kingdom, of them, having known through the spies
the conduct, the king should honour the righteous, and
punish the opposite. (338).
Those who subsist on bribes, after having deprived
them of their wealth, he should banish them;
20 *Page 97. after endowing, them with donation,
honour, and with hospitality, he should
alwa.ys make the S'rotriyas settle (in his kingdom) (338-339),
:-Of thos) appointed by the king on the posts
25 oE authority the conduct, i.e. the behaviot' cha.raip.,
through the spies, the qualities descrihed above, having
properly known; sadhun, the righteous, offieials who are well-
behaved sa.mmanayet, he should honour, with donations, honour
and hospitality; viparita.n, and the opposite, whose conduct is bad, the
30 king, after investigating fully into their misdeeds, gha.tayet, should
punish them, I\ccordiu.g to the extent of their guilt. (338).

.,

,
"
,
.'"
------------ ------
Y tiinavalkya ]
VersflB 338-389,
MitAkshnrn-BaniBhmflnt of Corrupt. Ojfioers.
And again, those utkochajivina\l, 'who live by bribe-taking,
should be deprived of thier wealth, and the king should banish them
from his kingdom. While srotriyan saddanamanasatka.rai\l,
the s'rotriyas, with grants, honour, and hospitality, he should sadaiva,
601
for all times, va.syet, indlMe to settle, in his kingdom (338-3:,9.) 5
Viramitrodaya
Yajiiavalkya, Verses 338-339.
In the kingdom, tliose who are employed in tbe matter of collect.
ing rents by the king, their actions, all these, good or bad, having
scertained throngh spies, tbose who are well behaved sbould be honoured ]0
by donations, honours and other respectfnl treatment. Those who
act the other way i. e. who are ill disposed, the king should punish, when
the offence deserves punishment, i. e. when tbe offence deserves
corporeal punishment. Elsewhere, however, tbe punishment shonld
be according to the offence. This is the purport. Therefore, the word tu is Hi
with a view to point out their degradation. It has been stated in matters
of judicial administration such as deciding suits etc. the recovery of money
should be by lawful msans, upajivinal}, 'tbose living by.that,' i. e. those
who have been appointed as officers, thOBe, should be deprived of every-
tbing and should be banished i. e. should be driven out of the territory. 20
S'rotriyd-n, 'learned men' i. e. students of the branches of learning.
By meRns of houour and the like, he should indnoe them to reside always.
Sammd-nailJ" 'by good trsatment' i. e. by saInte, by Btanding, and by
greeting, and by following them when departing, pleasing them in these
ways. 'honourable treatment' i. e. investing them as priests 25
in sacrifices etc. (338-330).
Yiljiiavalkya, Verse 340.
Through unjust ways, the sovereign who from his
kingdom increases his treasury, he not long afterwards,
bereft of good luck, goes to destruction along with his
kinsmen. (340.) 30
:-Yo, that sovereign, who
from his awn kingdom, anya.yena, through unjust ways, taking wealth
his own treasure, so achirat, he not long afterwards, i. e.
602
Vlramltrodaya-ResuZt of an uniusf,fule.
(
y
Ver8BII 340-342.
soon, indeed viga. tasriko, being bereft oj good luck, with lost wealth,
along with his kinsmen, goes to destruction. (340.)
yajiia.valkya., Verse 341.
The fire a.rising from the hea.t of the sufferings of the
5 subjects dose not cease without fully burning the fa.mily,
fortune, a.nd life also, of the king. (341.)
of the subjects, pida.nena, by
su.flering caused by robbers &c., ya.h sa.ntapal1, that heat which arises
through it, tasmat udhbhuto hutas'ana. iva., is like the blazing phy-
10 sicalfire arisin.Q from that; by reason or its causing intense heat, the
heap of misdeeds is expressed by the word hutas' ana (the consumer or
the oblations) j rajiial1 kula.m s'riya.m pral,lanscha., adagdhwa,
not without deBtroying the family, fortune, and life of the king. i. e.
without leading to destruction nanivartate, does not cease. (341).
15 Viramitrodaya.
The king should Dot take money from the subjects by illegal
means, nor should he trouhle them by imprisonment or beating; thus
intending, the Author says
Yajiiava1kya, Verses 340 341.
20 Arlydyona, 'by illegal means', i. e. hy punishing "those who ought
not to he punished and hy recovering mors tues'; SvakoBam, 'one's
own treasury', i. e. wealth vardhayBt, 'increases'. 'he immediately
along with his relations,' i. e. with the sons eto. deprived
:of his wealth and deposed from his kingship, perishes. By trouhling,
25" viz. hy imprisoning and beating the subjeots, and otherwise giving
them trouhle, that rage i. e. pain which is created from that, when
intensely developed, the fire whioh is created in the form of apger of
the subjeots, or in the form of illegalities of the king, without burning
the families of the king i. e. destroying the families of the king, doe,
30 not abate. (340-341).
Yajiiavalkya, Verse 342.
That very duty which exists for a sovereign for the
protection of his own country, that very one in entirety,
he incurrs when he brings under his flWay a,notlwr
Jtingdom. (334;).
.;
Yd.JitavalicyaJ
Verses 342-343
duly towards 1Z8Wly conquered people.
603
:-For protecting his own people according
to just laws, whatever duty exists for the king, all that for the reason
to be hereafter stated, vas'am nayan, one
bringing anothm' people undm' his sway, i. e. IIssimiiataing to his own,
apnoti, I.e inaures, one sixth share of their merits also. (342). 5
Virsmitrodaya.
Even when the troubliug of other nations has baen laid down as
a necessity nnder pressure how can the obstruction of' other's territories be
proper? so the Author sayB
Yajiiavalkya, Verse 342. 10
Vasa", nayan 'after subjugating them,' he should merge them in
one's own.
JJloreover, with a view to subjugate a foreaigu nation, ways which
have been laid down such as troubling their subjects, killing, just as in
the caBe of sacrificial b8asts have been ordained, it is unobjectionable; 15
this is the meaning. (342)
Yajiiavalkya, Verse 343.
In whichever country, whatever be the customs, laws,
and family ursages, those verily should be maintained. by
him, when the country has come under his control. (343). 20
when an enemy's country has come
ueder his control, then he should not make an intermixture of the
customs and IHws of his country. Yasmin des'e, in whichever country,
ya achara\1,whatevm' be the customs, kulasthitirvya waharo wit, or
family usages and laws, as they were before, those shonld be maintained 25
by him in the same state, unless otherwise repugnant to the S'astras.
By the expression yada vas'amupa,gata etc., when the country has
come under his control, is shown tbat before the country coming under
his full control, there is no rule (because it is in a state of war still).
As has been said'. 30
"Baving obstructed the enemy, he
kingdom, he should harras5; and should
Carll, water, and the fuel." (343).
1. By Manu Oh. VII. 195.
should encamp, and
frequently pollute
his
the
Viramltrodaya- Strict MCreS!} u,bou,1 mantras.
Virarnitrodaya
[
Ydjiiavalkya
Verses 343-344
After subjugating, giving trouble to the subjects of that territory
is against the ordinance; intending this, the Author me"tiollB the
of a king in regard to a nation which bas been brought under subjugation
5 YajIiavalkya, Verse 343.
When this foreign country has been brougbt uoder one's own eway,
tben up to that time whatever tbe customs aod the usages, Bucb as
marriage with s. mlltern!l.l ullole's daughter &0. were preva.iling in the
10 country, tbese oustoms and usages ill that country shonld be maintained.
In a particular country whatever may be the usage as to public trans-
actions such as the levying and recoveriog of t'IXes, that should be
matained in the same manner at that place. (343)
Yajiia valkya, Verse 344.
15 Based on mantra as the kingdom is, therefore
the mantras should be, kept well protected; so that, of it,
the acts, should not be known, until the appea,ra,nce of their
results. (344).
:-As "along with' them, should contemplate ' I
20 the kingdom". thus has been stated before.
1
"Page 98. mantramulam rajya,m, a kingdom is based on
mantra, tasmanmantram, therefore the
mantra, with efforts, should be made as well very
carefully gaurded, ya,tha, so that, asya, of him, i. e., oE tbe
25 king karmal).am, of acts, Buch aB peace, war, ntld tbe like,
apha,lodayat, until the appearance of results, others should not
know tbe mautras. (344).
30
Viramitrodaya.
.Moreover,
YajIiyavalkya, Verse 344.
Mantmit, 'secret Oounssl,' will be stated hereafter tanm1tZam, based
on that' i. e. dependent on tha.t, is the stability of a kingdom. Therefore
all counsel shonld be ma.de with perfect secrecy. The Author explaine
how it ehould be kept carefully gnarded. In such a way:that the result
35 oftbeking'e actions, such .as peace,. war, etc;, should be known to none
1. 8e6 Verse 312.
J
..

,.
,
605
excepting those who have been admitted into oonfidenoe until the
acoomplishment of the result. (344).
Y ajiia valkya, Verse 345.
An enemy, a friend, a neutral, an adjoining one, the
one next to him, and the one beyond, should be thought of 5
in due order by means such as friendship and the like. (345)
:-Moreover, arifi. enemy; mitram, a friend,
an aliy. One different frQIII both these, is udasinafi. a neutral,
unconcerned. These three again are three-fold: Born, Artificial
and Natural. Among these is a 'born enemy' snch as, half brothers, 10
uncles, and th eir sons etc. I An artificial enemy' is one of whom some
wrong,has been done, or by whom some wrong has been done. IJ!..
natural (enemy)' is the ruler of an adjoiuing country. "An inherent
friend' is a sister's son, a father's sister'Bson, a mother's siBter's Bon,
and the like. 'An artificial friend' is one who has done a good turn, 15
or towards whom BOIIle good has been done. 'A. natural friend' is the
ruler of a state next beyond the adjoining state.
Free from the characteristics of inherent and artificial,
friends and enemies, is an inherent I unconcerned' and nn 'artificial
unconcerned'. A.' natural unconcerned' is the ruler of the country 20
which is intervened by two other kingdoms.
The enemy is fourfold on acconnt of its division into (1)
Y/Uavya, who is to be harassed, (2) who must be
extirpated, or uprooted, (3) Piqaniya, who is to be troubled, and (4)
Kars' aniya, who is to be humbled. There, a ruler of an adjoining 25
country, is to be harassed. The king who is addicted to
vice, who is weak in force, who has became averse to worldly business,
who is without fortress, has no allies, is not strong,
to be uprooted. One wanting in Mantra and force is Pi4aniya, to be
troubled. One who has powerfnl allies and strong forces is Kars'aniya, aO
to be weakened. As says a text :-
" A complete extirpation by harassment, controlling the forces,
and, weakening, they say, is by exacting penalty from his treasury,
thus it haa been said. "
27
6013
MJti1ksha.rll.-Nllutrals. The Royal cirdc.
[
Y djiiauaalky
VerB6 845.
A friend is two-fold: One who is to be strengthened, and one
who is to he weakened. One weak in money and forces is
to be strengthened. One strong in finance and
forces is Kars' aniyam, to be weakened.
5 Ana.ntarap., one adjoininp, Tatparap., the one ne,vt to him,
and Parap., the one beyond. The Author mentions, [\ natural
enemy, a natural friend, and a natural neutral respectively. A cloBe
neighbour is a 'natural enemy.'
The one next to him is a 'natural friend' or ally: The one
10 still beyond, 'natnral neutral'. The rest being well-known, have not
been described here, again.
This kramasaJ;! chintyam, circle of neigh-
bouring powers should be thought Of in due order, i. e, their
intrigues should be got known, and having known, Sama.dibhir-
15 upayaip. to be described later on, he should adjust by means of
negotiations and the rest.
Thus, in front, in the rear, and on the flanks, three each, and
himself the one, thus this circle consisting of thirteen kings, is
called the 'royal circle' in the shape of a lotus. In the above
20 enumeration the unconcerned are included. Parph'l-i-grlJ.ha, ji]c1'anda,
AslJ.ra 9"c. and are included in the enemies, friends, and neutrals
Their difference in terminology has he en mentioned in other works and
80 have not been separately stated here by the Lord of the Yogis. (345).
---
Yiramitrodaya
25 The Author mentions the mantra itself
Yii.jilavalkya, Verse 345.
Ananta"ai" , neigh botu " the king of a conn try which is 0I0sel1
oontiguons to one's own region, and who is on inimical terms, tatpara!"
'one beyond him " i.e., the king of a conntry which is closely contiguons
,
h
30 to the country of the enemy, is .. friend, and the king of a country
which is closely contiguous to the region of .. friendly king, 'is
indifferent. These three in their order when sitnated, on the East and
the rest of the directions making up in all twelve, the whole group would
makeup .. circle oftwelve. That circle should be 80 arranged that by
."
35 means of the expedients of peace and tho reot, they shonld be incapable .1
"
;"
YiijilatJalklla ]
V "Be'
and ot"her means.
607
of doing any harm to oneself, the king shonld consider these ways by
delibration, in Bhort vi". such and such a one should be hrought nnder
control by Buch and the like means should be thongbt over. This itself
when done with deliberation is meant by the word mantra.
This should be remembered. The enemy and the rest of the foreigners 1>
situated on the rear are included among these, and therefore the Anthor
has not separately mentioned them. All the mandalas havo been a"o
dealt with there, and for fear of polixity have not been mentioned
here. (345).
" By peaceful negotiations and other means," so hss been 10
stated before.
Now the Author meutions these means
Yajiiavalkya, Verse 346.
The means are Sama peace, Dana, presents,': Bheda,
division, and Da'lt0a, force of arms as well.' When properly 15
employed they lead to success, while force of arms is the last
course when any other is not possible. (346),
:-Samajl, peace, i.e., pleasant talk; danam,
presents, such as of gold and the like; bhedajl, division, i.e., causing
splits. That consists among the neighbouring kings of causing enmity 20
with each other. Dal].4ajl, force oj arms, i.e., causing injury. By
secret and open mesns commencing with the deprivation of property
leading upto killing.
These Sdma and the like means by a blockade, etc., these,
however, according to country, time &0., samyak prayuktajl, 25
when. rightly employed, siddhyeyujl, should succeed. Among tbese
dal].4astwagatika gatijl, the j01'ce is the course when any other
is not possible,-as long as any other mode is possible, it should not
be employed. Moreover, this is in regard to those who Bre to be
harassed (pidaniya), or who have to be weakened (Kars'anviya), With 30
regard to those against whom an attack has to be led (Ydtavya), or
one who has to be ex.tirpated (Uchch1,etavya), force alone is
priucipal. . .
608
Virnmitrodoyn-ReSttlt of the samil.
(
Ydjnavalkya
Verslls 840 ... 347.
These (modes) Sftma, &c., are not only applicable in regard to
the affairs of state, but also they are the resorts
* Page 99. for every day dealings of the people. Thus
"Study, 0 child, stndy, 1 shall offer you moda7cfts;
5 or I shall give to another, and pull out thy ears.'
Viramitrodaya.
While mentioning sama and the other means, the Anthor states
the result of the mantra
Yiijiiavalkya, Verse 346.
10 Sama, 'peaceful negotiations' and the other means; samyal"
'well " i.e., in accordance with the rules of the mantra ; nsed
i.8., brought in practice; become successful,' i.e., have tbeir
fruits realized. But among these, is an inevitable course
ably associ.ted with the impossibility of any other course, and therefore
15 is the last means. Therefore, if other means exist, dap,rf,a, i.e., pnnishment
shonld not be used. This is the substance.
Sama, 'negotiations " i.e., pleasant talk, etc., danam, ' gifts', i.e.
of gold, etc., Medalt, ' split " i.e., among the enemy and the neighbour-
ing kings, creating mutual enmities; 'punishment', i.e.,
20 killing by attacking kingdoms au.l the like; by the use of the word cha,
fonr times, in an indiclinable form, it has been stated that the fonr
means according as may be possible, independent of each other, are Bome
times intertwined with each other, may be used for the production
of result. (346).
25 Yajiiavalkya, Verse 347.
Alliance and war, as also marching, camping and
seeking protection, and bifurcation; these expedients he
Should employ appropl'iately. (347).
Mitakshara:-Moreover sandhih, alliance, 1. e. making an
30 adjustment; vigraha, war, i.e. doini( an'injury; yanam, marching,
i.e. advancing against the enemy, asanam camping, indicative of con-
tempt, or indifference; Sar!lS'raysp., protection, i.e. seeking protection
1. Bere the four feet of the verse illuBtrate all the foul[ modes; thus:
first a gentle a.pproach, Sama, then au offer, dc2na, then ,threa.t that othera may
get the lJenefit, bh,d4, and lastly the threat of :\,uuiohment,
YdjRauaZkya ]
VerBe8347 .. IUB.
Vlramltrodaya-Empedi.nt uolo a. Sandhi dlo.
of a stronger one. Dvaidhi-bhavap., bifurcation, i.e. his own forces
dividing in two.
Etan, i.e. these alliance and the rest, gUl}.an, elJJpedients,
yathavat, appropriately i.e. by regard to place, time, power, friend,
&0., kalpayet, he should employ. (347). [j.
Viramitrodaya
Moreover
Yiijiiavalkya, Verse 347.
We should not do any harm to each other, such mntual adjustment
is sanrlki i. e., peace; 'split' i. e., war; yilnam 'attaok'. i. e., 10
setting ant towards an enemy; ilBanam, 'camping' i. e., remaining
indifferent ; 'shelter', taking shelter of a powerful king;
'split', i. e., making two powerful opponents follow one-
self by separate talks and other means. As they soy: "Of two powerful
enemies as opponents, carrying on one's owu negotiations with them, one '15
should behave in a oourse of duplicity like the eye ;of a crow, without
being found out".
These have been technically known as the six qualities, yu,t(!dvat,
'according as stated', and having regard to time, oountry, oapaoity, and
friendship and the like, one should employ i. e., make use of them 20
severally. By the nse of the word tathil, 'also', has been indioated that
what is stated in the preceding word is good. By the nse of the word.
aha has been shown the non-feasibility of these means. (347).
The Author now mentions the (proper) times for marching
Yajiiavalkya, Verse 348.
When rich in corn and provision is the enemy's
country, then should one march; and also when the enemy
is weak and when, one himself has spirited men and
animals. (348) ,
25
:-Yada, when, enemy's 30
kingdom, is sasyaip., with aorn, suah as riae eta, and also
in provision, Buch as accessible water, fuel, fodder, &0. upetam, rich
( with. aorn, &;c.!) and wheQ the enemy is weak in foroee &0.,
610
far marching.
[
Yilj"aualkya
Vlfses 34B-34}.
li-tma cha. hrshta.va.ha.napurusha.l1, and one himself has spirited
men and animals.
Vdhnds are horsss, elephants and the like. These and
Puru$has (make the compound) 'animals and men.' 'spirited'
5 are the animals and men, of whom, he, as aforementioned. Ta.da
at such time, enemies' territory, in order to absorb it
into his own vra.jet, one should march against. (348)
Viramitrodaya.
Ignoring the details as regards the time of peace, etc. The Author
10 mentions the time for au attack
Yiijiiavalkya, Verse 34B.
'with crops', such as paddy, etc., gunai/J, 'provisions',
such as water, fuel, eto. ; pararo,$fttram, 'enemy oountry' when it is full
of it, and when the enemy is wanting in the matter of conveyances, etc.,
15 and when oneself is armed with efficient conveyanoes and warriors, Bot
snch a time one should set out for a conquest. By the first aha is added
the enemy's friend. By the second aha is inclnded one's own
friend. (348).
If by reason of the rise of beings being under the control of
20 destiny, if when destiny is favourable, then of itself verily the enemy's
kingdom and the rest will come under control;
An objection if however it is not (propititious), then notwith-
standing human efforts, it will not be so; hence
it is futile indeed-this trouble or marching against an enemy &c.
25 To this the Author says
yajIiava.lkya., Verses 349.
In providence a.nd in efforts of men rests the
fulfilment of efforts. Of these, providence is the ma.nifest,
a.nd huma.n effort of the former birth. (349).
30 :-Ka.rma.siddhip, the fulfilment oj efforts, i.e.
getting the fruit in the shape of either as desired or not desired.
That not merely da.ive, in destiny, Vya.va.sthita, rests
but ,also in puman Seen in the world, such
- ------
.. --.. -------------------
Yd}iiavaZicya ]-
VerB6349.
Viramitrodaya-DeBtiny tl8. Human efforts.
being the like experience and the uselessness of medical and other
sciences also.
Moreover, in the absence of human effort the destiny also is
of no use, and so the Autbor says Tatra daivan, there the destiny,
etc. since the acquisitions of the former birth is itself called destiny. 5
Even from small human effort may arise great fruit, therefore
Abhivyaktam paurvadehikam, t7!e manifestation
0/ human efforts of the previous birth is Karma i. e. destiny.
Therefore, in the absence of human effort, destiny has no use, and
BO in the human effort exertion should be made (349.) 10
Now the A uthor mentions other opinions
Yajiiavalkya, Verse 350.
Some, on account of destiny, or on account of
accident; on aCCOllnt of time, and on account of human
eifort, or in combination; some expect the resulting.fruit, 15
these with keen intellect. (350.)
Mitakshara:-Kechit, Bome, the fruit, in the form of what is
desired or not' desired as resulting from daivat, deBtiny. alone.
Others swabhavat, on aceount 0/ an accident, i. e. of itself it
happens, and it does not stand in need of any cause, Others kalat, 20
on account of time; while some on account 0/
human effort alone. The Author gives his own opinion:
Of destiny &c. saiiyoge, in the combination i.e. by a concate-
nation of the three results fruit; thus kusalabuddhayap, men 0/
keen intellect, such as Manu and the rest, think. (350.) 25
By ineans of anyone of these separated by itself, fruit is not
*Page 100. obtainable; So the Author shows by an illustration:
Yajiia valkya, Verse 351.
As verily by one wheel alone of the chariot there ca.n
be no motion; even so, without human eifort, the destiny 30
does not succeed. (351).
nothing is obscure. (351)
---
viramitrodaya-A Oombinatiollojdlose.
Viramitrodaya.
It may be said:
[
Ydinavali,ya
Vor ... J50-351.
lndeed,the m.ntr .. , tbe application of the meanB or the operation
of the Bix meaBures are useless; Bince theproBperity and adversity of
Ii beings is under the control of deBtiny. So the Author BaYB.
Yajiiavalkya, Verse, 349, 350, 351-
Daive ' in the divine influence '; human effortB,'
karmasidMhii} 'accompliBment of acts, i. e. the acquiBition of of the
reBultB of actions; vyavu,stTtita 'has been declared' by adjustment,
10 va Oftedenu, 'or haB been particularly Btated.' tatru" 'there' i. e. hetween
theBe tw pu,urvu,dellika?n, 'pertaining to or in the from of'inviBible reBnlts
pertainining to the last birth iB known as du,iva, 'luck', while that which
iB manifeBt in this body, and which is viBible and being executed snch as
the fight etc. in the form of other aotivities of men is kuown OlS
15 'human effortB.' The UBe of the word el,u" is incluBive of time and inher-
ent qualities stated here.fter. Their characteriBtics being plain have
been ignored. (349.)
Yajiiyavalkya, Verse 350.
The Author points out the donble BidedneBs of the diBputantB by
20 kechit .etc. From merely divine di'penBation or luck some expect reBultB,
i. e. they aBsn,me that the sesulting fmits are entirely dependent upon
luck alone, and some to inherent natnre, withont any cause, expect the
result,. This isthe connection everywhere, kethit ku,Zu,t, ' some from time'
i. e.time alone; and some however to human efforts alone, Buch as the
25 mature reBultB of a sacrifice. and Boon. Some however, of keen intellect
i. e. who are endowed with m.ture thinking, by a combination of time,
luok, and human efforts i. e. by a reciprocal union of all these expect the
result. It should however be seen that by regard to the inherent nature of a
thing its "results are realized. So in the lVIatsyapuraJ?a "Luck, human
25 and" time, Oh the hest of men I these three are for the mau who is
learned, intended for a fruitiou."By theuBeof the experience of the keeu
in iutellect has been shown that the proposition which has been stated is
thel'Bt that could be deduced, and therefore the Author confirmB it by
an illuBtration. The word :Tt, is uBed in the sense of chu"and iB conuected
30 with the word du,iva by th.t the' time' is included. Na sidl,yu,ti, dO'B
not fructify', i . does uot produce results. ThiS. moreover. has been
stated, as it is UBeful to the context. In reality, however, it should be
,
1
" 1
Ylijilavalkya ]
VersBs 351-352
MltJlksharA-AcquisitiOll oj a Friend.
remembered that each one by itsijlf without a reciprocal combination can
reach acoomplishment.
, That the enemy's country should be marched on' has been
mentioned above!. Acqnisition is three-fold: the acqnisition of gold,
.the acquisition of land, and the acquisition of allies. Among these 5
the acquisition of allies is the highest. Therefore, to get it, an effort
shonld be made. The means to get it, is speuking the truth.
Therefore the 'Author says
Yajiiavalkya, Verse 352
As the acquisition of allies is superirirto the a.cquisi- 10
tionof gold, or ofland, therefore, he ehould strive to secure
it, and scrupulously maintain the truth, (352).
Mitaskhara:-As hiral)yabhumiHlbhebhyap., than the
acquisition of gold or land,: mitralabdhirvara, the acquisition of
friends is better, therefore, ta tpra ptyai ya teta, one should 15
endeavour til secure it i.e. should make an attempt. And by couciliation
dndthe rest sat yam cha he should maintain truth,
Samahitap., scrupulously, i. e. with utmost care, because on
truth is founded the acqnisition of friends.
Viramitrofraya. 25
,
While pointing out that part of administratiouknownas 'a friend',
the Author declares the necessity of their acquisition
Yajilavalkya, Verse 352.
E;ra'IJyalo,bM.t, 'more than the acqui.ition of gold', and more than
the acquision of land, the acquisition of" friend is snperior. Therefore in 30
the acquisition of that, i. e., in securing a p&rticular friend, one should
emlaavour. Therefore the Author mentions the prinoipal duty namely
samo,hitalp, 'with care' i.e .. always diligently. Whatever promise ha. been
.given to. friend, one should keep it truly, i. e., he should ma.intain it
indts true aspect. In short there should be no inconsistenoy with what 35
has .been promised. The plural in the expression
'acquisition of land, which is indicative of ad; i. e., etc., is with a view to
i<lclude the acquisition of ministers etc. (352).
- C--Ver'. 348.

614
[
YdjnavaZkya
VeTBo 353
Now tbe Autbor mentions tbe constituent parts or
a kingdom 20
Yajilavalkya, Verse 353.
The Lord, the ministers, the people, the fortress, the
5 treasury, the Rod, as well as the allies, these are the
Prakrtis or constituents; (hence) the kingdom is said to
have seven limbs. (353).
:-' Possessing great energy &c.,' as afore-
mentioned' tbus cbaracterised is tbe Lord of tbe eartb, Swami;
10 Ama.tyait, the ministers i. e., tbe advisers, Purobitas, andtbe rest.
Jano, the people, i. e., the subjecte, like the and the rest.
Durgam, the fortress i. e., the Dhanvadurga and the like; kosahit;
the treasury i. e., accumulation oE riches like gold and tbe rest;
the Rod i. e., tbe army consisting of the Eoarrold forces, viz., elephants,
15 horses, cbariots, and inEantry. Mitral).i, the allies, of three kinds,
inherent, artificial, and the natural. Etait, these, the Lord and
tbe rest are tbe Prakrtis, constituent lementa or a kingdom;
tbus Rajyam, saptangam, a lcingdom is Saptanga stated to have
seven parts. (353).
20 Viramitrodaya.
The seven parts have already been stated; while stating these again
in brief the Author ment.ions the duties of kings after their acquisition
Yajnavalkya, Verse 353.
Swc!,m" 'the king' i. e., Lord of the earth characterised by the
25 .possession of qualities snch as great energy etc., tadaVilpti, 'and the
acquisition of that' is intended to be the special acqnisition; ami2l,yi2,
'ministers' including the Purohita 'the people', i.e., subject,
known or indicated by the word ri2l/ttra, nation; dUrgam, 'fort', such 88
the desert fort &0.; 'treasury' i. e., accumulation of gold etc.;
30 da1}rpyo, 'force', that by which punishment is administered, viz., the
collection of elephants, horses etc.; mitrc!,!,i, 'friend" in the form of
natural, inherent, and artificial; 'these' 'elements,'
are the basic principles of" kingdom. PossesBed of these Baven elements
alone is a kingdom known ne n kingdom with seven parts. (353).
1. VelBe 309.
Y djnavalkdya ]
VerslI 354.
Viramltrodnya-Origin and purp088 of
Yajiiavalkya, Verse 354.
That, having obtained, the king should use the Rod
against evil-doers; for in the form of the rod justiCe
(dharma) itself wa.s created formerly, by Braflma .. (354).
615
:-Tat, that, i.e., the kingdom nf such a type, 5
prapya, having obtained, against the evil-doers, like
cheQts, knaves, sconndrels, stealers of other men's properties and
wives, and those who injure others. Nrpafl patayet, the
king should use the rod. Hi, for, dharma, eIJa, dal)da rupel).a,
dharma himself in thd form of Da1]o,a, pura, formerly-the word 10
has here its etymological sense-Brap.mal)a nirmitatJ"
was (J1'8ated by Thiij term Da1"fo,a has the
etymological significance. Vide this text of Gautama:
1
"The word
da'l'fo,a Pnnishment is that which chastens; so they declQre, with
that, -those who are not chastened, one should chasten " 15
Yajiiavalkya, Verse 354.
That kingdom with seven constituents, having acquired durvrt-
te'lhu, 'to the evily disposed' i. e., those intending the deprivation of
others' women and others' wealth. da'(lr!am, 'punishment.' according to
their guilt i. e. in the fcrm of deprivation of the entire property, Or of 20
capital punishment, nipri.eayet, 'should inflict', i. e., should administer.
It may be asked, indeed, of a king whose principal duty is to keep
the eubjects pleased, how can punishment and its infliction be possible 1 so
the Author says 'dharma hi' 'dharma etc., Hi, 'since', it is in the form of
or punishment, formerly by was created. These, moreover, 25
have heen stated by regard to the indentity of the receptacle and the
thing contaioed. Kee ping the people content by behaving according to
dharma itself involves the infliction of puoi.hment, while pampering the
pcople is not part of the duty of a king. This is the substance. By the
use of the word eva, 'only' the Author points oat such as have come in as 30
instruments to be regarded as only subordinates. By the use of the word
tathil, and cha, and by their mutual combination the Author intends the
fulfilment ofthe:original rule. "
Dh. XI. 28.
616
MiUksbnrA_1V7w (Jan effeotively ulIB it?
Yajiiyavalkya Verse 355.
[
Y djna'IJaZkya
Vcr ... J55-BB7.
That to wield equitably is not possible by one who is
greedy or has not formed his mind; but by one who is
true of promise, is pure, well-assisted, and wise. (355).
lY.Iitak?hara :-Sa, that, the afore-mentioned daJ;li).a, 5
lubdhena, by the greedy one, i.e., by one who is miserly; akrtabud-
dhina, by one who has not formed is mind, i.e., by one fickle-minded;
eqUitably, i.e., according to justics; netum, to wield,
i.e., to use, it will uot he possible.
By what kind oE a person, then? So Author says, 10
satyasandhena, by one who i8 true to his promise, i. e. by one who
is not nnfaithful; s'uchina, by the pure, i. e. by
Page 101 one who has conquered the sixEold group' of
enemies; susaha.yena, iJy one who is well assisted, i. e. by him who
has the allies above-mentioned; dhimata, by the wise, i. e. by one 15
expert in the rules oE what is pJlitic and what is non-politic. To
wield the rod according to the rules of Dharma. Such a person
has the power. (355).
Yajiiavalkya, Verse 356.
According to scriptures, when employed., the whole 20
world. Of Devas, Asuras, and. men, that (rod.) glad.d.ens; but
otherwise, it prod.uces wrath (throughout) the world.. (356).
that, rod according to the modes mentioned
by the S'astras, when utilising them, along with ths Devas, Asuras and
men this enlire world jagadanandayet, gladdens, cames delight; 25
anyatha, otherwise, by a transgression oE the rules oE scriptures iE
employed, it might enrage, prokopayet, the whole world etc. (356).
Not only by unrighteous punishment, there is the enragement
oE the world, but on the other hand, to the person employing it, there
is loss of the visible aEld the invisible (fruit); so the Author proceeds 30

Vlramltrodaay....,;.,Pha reBult of its proper UIB.
617
Yajiiavalkya Verse 357.
The unrighteous punishment destroys the heaven,
fame, and all the worlds; the proper punishment, how-
ever,for the king, procures heaven, glory and victory. (357.)
5 Mitakhara:-Again by transgressing the sacred law and
actnated by greed &c., the punishment which is imposed, that, by
reason of the sinfnl motives, destroys heaven, glory and, worlds,
However, when made by reason of the religious motives, it becomes the
cause of securing heaven, glory and victory. (357).
10 Viramitrodaya
That punishment should be admiuistered acoording to the
s'listra, otherwise the King would be to blame, 80 the Author suye.-
Yajiiavalkya Verses 355, 356 357.
Sa, that, in the form of dharma; dandalj" 'punishment'; "alubdMna,
15 uncovetuously', i.e,absolutely withont any greed; krtabuddhino. 'with a firm
mind', f.e. with u firm idea; 8alya8andhena 'by the truth abiding',i.e.whoso
declarations are meticulou,]ymaintained; 'suahino., 'pnre'
who hasoonqnered all the six evil influences; susaM,'Iena, 'w,ith goode
assistance'io e., having good effioient ministers; dhimato., 'possessing:good
20 intellect', knowing the rules of morality; ro.jM, 'by the king',
nyo.yatalj" 'according to the rules of justice. Netum,' for carrying', i. e.
for reaching, 8'akya(!, 'is possible'. Similarly, with the abnegation of
avarice &c., and according to rules of law, 'properly assisted'
dalJ4ayet, 'should punish'. This is the substance.
25 In the however, the reading adopted is, 'that it is
not possible for one to carry according to the rules of justice who has not
a flrm mind' , Bnd a different meaning of this clause has been expounded;
and the second ball', satyu,sandhena etc. treating it as different sentence,
has been expounded. (350)
30 For one employing the punishment in that manner, and in a
manner opposite to that the Author expounds, desirable and undesirable
results, while yatMso.stram, 'according to s'astra etc. i. e. in accordance
with s'Bstra i. e. withont transgression of what is stated in the s'astra
what is administered, thBt which is so administered gladdens
35 the whole world entirely as is together with gods, demons, and the
gumsn beings, 4nyatl!o., 'otherwise' i, e. by the iirqit
618
immttniiy from pU7Iishmc 711.
[
Y d.iiulvalkya
Ver8l!8 368.
of da'IJ.4a which is so administered and has been explained before, he
might enrage the world i. e. he might make it angry. (356).
Evam cha, lin this manner, that prosperity is the re-
sult of the love of the people' and the like, having slated
these, tbe acquisition of a twofold result from :donating property 5
according to the presoribed ways, and its opposite, the Author ",Iso
states another result.
Swarga/" 'heaven' such as is characterised by the text namely
where 'no pain' is experienced, etc., a special kiud of happines,;
kirtim, 'reputation', i.8., reputation for goodness; 'people', i.e., 10
in the form of subjocts; tadvinc2sam, 'its destruction', ;.8., of a king
who acte contrary to these, viz., administering punishment by illegal
means, there occurs destruction of the people on aocount of a defeat in
battle aDd the incidental result of the deprivation of power as a ruler, is
inferred by the word tu. (357). 15
Yajiiavalkya, Verse 358.
Even a brother, a son, or a venerable individual,
a father-in-law, or the maternal uncle, as well, are not
immune from punishment by the monarch, when from
their duty they fall away. (358). 10
one venerable, i.e. who is deserving
of respect, such as the preceptor and the rest, The rest are well-known.
These, brothers, sons and the rest even, when fallen from their duties
must be punished; what then of the others? Since one falling away
from his duty, nama, cannot go without punishment i. e., 15
there can be none, nasti.
This however is, except the father and the mother, and the like.
Thus says Another Smrti : "Immune from punishment are the
mother and the father; sntlttlka, the family priest, a hermit, wandering
ascentics conducting themselves in accordance with the rules of s'ruti 20
and morality, they are the authorities on Dharma," (358).
Viramitrodaya.
:rheAuthor stateB pa.rtioularly aboflt illdilference ill the ma.tter of
VUlliBhIllslIt.
Y dinavalkya ]
Verslls 358-350.
Yajiiavalkya, Verse 358.
The brothers and the rest are well-known. 'venerable',
i.e., deserving of respect, such as the preceptor, etc.; by the words
api, and aha, are included the father and the rest; even the brothers,
if swerving frolIl tbeir own duty, i.e., go acting against its dictates,
rajiiya, 'by the king' ,-nama, shows possibility-it is not possible
for such persons to be immune from punishment. 'Even the brother'
by this expression it is indicated what then of one who is a neutral or
an enemy? (358).
Yajiiavalkya, Verse 359. 10
He, the king, who punishes the punishable properly,
and executes those' deserving capital punishment, shall be
deemed to have performed many sacrifices consummated
WIth rich gifts, (359).
:-Moreover, yap., he who, dal).4yan, .fit to be 15
punished (a king) who punishes tho. punishable on account of theBe
having fallen from their duty, and who are deserving of punishment,
samya);:, properly, i. e., to the rules of S'astras, inflicts
punishments such as verbal reproach, and the rest,
punishes, and who vadhyan, those, fit to be i. e., those who 15
deserve death, ghatayati kills, by that king, consummated with
many gifts, are the 8acrijices deemed to have been
performed. He accumulates the fruit of i. e., of
sacrifices in which large gifts are given. This is the meaning.
It should not be snpposed that on account of the mention
of the fruit, the enforcement of punishment is a kttmya duty,
for in the non-observance of it, a penalty (prl1yaschitta) is laid
down. As says Vasistha :'
" For discharging one deserving of punishment, the' king shall
fast for one night; for three nights the a lli;chc9\a for 25
the Purohita for punishing those and who ought not to be punished;
and for three nights, the king." (359).
It has been said that "In the caBe of the guilty a proper pnnish-
ment should be Ildministered" and the detection of the guilt is not
1. Va,i.thaDharma Butra (XIX. 40 41).
[
Y djiiaualkya
VersBs 360
possible witbout a judical trial. Therefore, Eor the ascertainment of that,
the king himselE in persall. should daily hold judicial proceedings.
So ,the Author says
ya.jiiavalkya, Verse 360.
6 Thus bearing in mind, the king, equal to sacrificial
merit, separately, the judicial proceedings personally should
attend in the company of the councillors, every day. (360).
:-Iti, thus, in the mode aforementioned, kratu-
10 tulyam phalam, !1'uit equal to the
Page 102. by punishing those deserving of punishment
the loss of heaven and the like, and thus
properly sanchintya, bearillg in mind, PFthak, separately,
i.e. in the order oE the Varl}aS, by the Councillors
15 possessing the qualifications mentioned hereafter, sur-
rounded, pratidinam, every day, . the king swa,ya,m pa,syet
should, surrounded by tbe Councillors, himself decide; vya, vaha.ran,
judicirilprocecdings, according to the method to be described later on
with the object of finding out the guilty and the non-guilty.
20
Viramitrodaya
'The result of inflicting punishment is the ac,!nisition of heaven;
thereforethe Author mentions the source of nomely the judicial
trials, and says that a judicial trial should be held by " king
Yajfiavalkya, Verses 359, 360.
25 Yo rftj&- 'that king;' da'fjif,yan 'wbo deserve punishment' i.e.
who deserve ;to be punished exoepting capitally; samyak ' well' i. e.
in accordanoe with S' astra; dal'if,aYBt, 'should puniah' 0 f course
excluding the oorporeal pnnishment ; vadl.ylln ' who deserve to be bodily
punished, i.e. those who have incured .. corporeal punisbment;
'well' i.e: in accordalloe with the procednre stated in the Sil.stra,
30 killiithem, by encircling them with grass and faggots and then burning
them. By the use of tue word eha is inclnded the dispelling of doubts
of those who felt any doubt and ldid not do anything. By that the king
will have secured the merit of performing the sacrifice where profuse
dakshina Buch as hundreds of thousands of gold coins have .. been
iii-sliort, theklDg o]JtairiB'the merit -ofB8liudrigthe result of
Y4inavaikyaJ
Ver8c8 361
621
that cbaracter wbich is produced from such sRcrifice. Somewhere the
reading i, ' the whicb is given bv a student after completiog
his study', there the meaning is 'those who have distributed the dttkahi1}a
in profuse quantity.' (359).
Bearing this in mind, viz. that the resuH is equal to (}
the performauce of OJ. sacrifice, surrounded by bis councillors
i. e. in their company; awayam, ' himself', the judicial trial in the form
of plaint and answer. prthak 'severally'; pratyaham, 'every day',
pasyet, 'should investigate' i. e. take into consideration wit.h a view to
a decision. Swayam,' himself' this should he, when it is possible; 10
otherwise the course stated in the text': "Is not able to OJ.ttend himself
owing to absorption of busine,s etc." will be stated in the next chaptef.
This very arrangement is stated in tbe following text of Brhaspati also:
"The king should examine the causes, or the chief justice, or the
t.wice-born; after placing before them the parts of justice, and in 15
accordanoe with the opinion of the sabbyas and the dictates of the
sastra". Manu' also:
"Of a king wbose dsaisionB about dharma afe made by a 8arb'a,
of that king the kingdom perishes like a cow sunk in a mud helplessly."
Vyasa:-"he who, abandoning the twice-born, examines actions in tbe 20
company of the low-born, his snbjects are enraged, and his power and
trea,ury perishes, By this the aSBistance of a sudra is al80 excluded.
.
Yajiiavalkya, Verse 361.
The families, castes, the S/renis, the Gal)as, and the
Janapadas also, when deviating from their duty, the king
having chastised, should establish therein the right path.(361).
:-KuHi.ni, families, such as and
the like; jatayajl, castes, such as the Mti.rdhavasikta and the rest;
srel)ayajl, quilds, like those of betel-sellers and the reet; Gal).a.jl,
Gal . as, associations, groups, viz horae-dealers and tbe like;
people, communities such as the artisans and the like. These
swadharmachchalitan, swerved from their own duty, i. e.,
fallen, raja, the 1cing; according to the gravity of their offence,
viniya, having chastened. i.e., punished, pathi, in the (right) path,
to their own duties;.sthapayet, should establish. (361)
-'------
1. YajfiavalkyaiVYBwabar Verse 3.
2. Oh. VIiI. 21. .
jl9
25
30
35
Viramitrodnyn-i{illds of l)wtiskmclIi alJ{l dwir tiLe measure. [Yd.iiluvalk11'l
Verscl! 361.
Viramitrodaya.
After the punishmeut is administered to the kulas etc. the Author
mentions the duties of a Iring in that connection
ya.jfiyavallrya, Verse 36l.
o Kula 'groups' collections such as of etc; jdti,
'castes', such as theM"rdl,,:tblli81dkta and.ather mixed castes; sre1l;,
'associations' i. e., collectious of' tradesmen etc; 'assemblies 'of
men
7
;janapadalt, 'people', Buch aB agriculturists, art.ists etc. The use
of the word ella includes other resideuts in one's territory not specifically
10 mentioned. These, when Bwerving from their own duties i. e., acting
contrary to their own dharma, "having brought under control' i.e.,
after punishing them acoording as t.hey had deserved, palM, 'iu the way'.
i. e., in the proper patb, tbe king sbould establish. Iu ,bart, he should
make them perform their OWn duties. (361).
15 ' Punishment towards the eVil-doers should be employed' thus
has been'said. That' puuishment is two-fold, bodily and pecuniary.
As says Narada:
1
"Punishment is thus pronounced to be twofold: bodily, and
pecuniary punishment. Bodily is known to be commencing with'
20 beating and ending with death. With a KfLkh!i and the like, begins
,the pecuniary punishment ending with one's entire property as welL"
Although two-fold; still, according to the nature of the crime,
it becomes manifold. '
"Bodily is declared to be ten-fold, while pecuniary
25 punishment manifold."
There, by the word 'the pecuniary punishments' are to be
pronounced MMha, Suvarl!!t, Pala &c,. These however, in
different provinces lire of different measures; thus in order that for
the Bame kind of offence there may not arise in different provinces
30 different kinds of punishments, a fixed standard of measure for
Krshnala, and the like, in matters of penal law should he fixed. In
order to show thiB, the Author says
Yajiiavalkya, Verse 362, 363,: 364 (1).
In the sunbeams as they shine through a window a
35 pa,l'ticle of dust is called a, .'l these eight ma,ke a
. Dilcsha; these three make a Ro,jsarchapa. (362)" '
1. App. 53 .nd 54.

. y ]
r erMB -303-3(14.
Mltflksherli..-Golcl meaSltre8.
" These three make six of the.e make
a madhyayava; these three make a a
Millw; and these, when sixteen make a SU1.aT1.1a.
Four Suvarl).as make a Pala; or five even, soit is
declared. _ (364),5 .
a sunbeam entering through a window. a
particleof dust whicb is seen, that is called trasarel).uh by the
Lord of Yogis, and tbe like, who are the seers oE tm tho Te
eight of these, viz., these eight TraRarm;l1ls make cine
the egg of a louse born of sweat tisrap., these three.' 20
i. e. the three lik?has make ooe or rajika
The Rajasarshapas when three, make one GaUl;. Bar,hapa'. The
meaning is clear. si(f) of them make a
ya vomadhyah, a middle-size barley i. e" a barley seed wbich is
of a'medium size, neither too thick nOr too thin. By this it'is inferred 15
that the also may -be of medium size. And likewise
the Rl1jasarsapas even.
By the expression 'of a medium size' the words " mustard"
&c., are not only mere terms deuoting a measure but also,
they are ,te,rms denoting the substances measured thereby;' these 20
should be so construed. A.s the barley meaBuring one prasths is denoted
by the word prastha, similarly, any substance such as mustard &c.,
which is measured, now bsing here, shall be'denoted by the word
But by taking" the words sar?hapa &c., as mere deuominat- ,
ions for a measure,and on accouut of the impossibility of meaSUl'e' 25
ment' by annihilating the Trasarel.lUs measures, trausactions about
mea Bures like and the rest would not be possible thereby.
There,a medium size mustard may also be thick, thicker, thickest, or,
. thin, thinner, thiunest; and in different provinces it may
have different standards of measures; 80 (to obviate this) it 30
hss been stated as a rule, that in matters of penal regulat-
ions, the medium size of mllstard &c., should be takeo.
Te yava.!1 madhyamafl, those yavfJs of middle-size, trayap., when
three, make one krihnala. Those Kdhlllllas, wben five, make one
Mashah. Those Milshas make Suva.rnah. Those FOllr 35
. . - .
1. Of. morathi Likl/a. (i(ij",r).
'2. The black mustard.
3. The white mustard,
6:J4
l\litil.kSl1nra..-Nishka and KrshZlala.
[
Y djnavaZkya
VaTsllB 304-865.
SuvarJ;liLs make one Palam. These are the tables thus given. Or
five (Suvarnas) make one Palam, 80 has been stated by N arada and
others. There, by taking a as being
* Page 103 equal to three thick barley-corns, it follows that
5 a is eq uel to one-sixteenth of a
VyiLwaMrika
With five of tbem (K,s'hl)alas\ a MiLsha. With sixteen
MiL?has, a SuVarJ;lB. . This (Suva rna) is also equal to five legal or
customary Nishkas. These Four (Suvarnas) make one Palam, (or in
10 other words) twenty Ni?bkas make one Palam.
Where, however a is taken to be equal in weight to
three thin barley-corns, then of the legal becomes
a thirty-second part.
In this alternative 11 SuvarI). is equal to two and half
15 and a Pala equal to ten
When, however, is measured with a middle-sized
harley, then, the is the twentieth part of a Nishka, and
SuvarI)a equal to four Nishkas, and Pala equal to sixteen Nishkas.
Similarly, in the case where five SuvarJ;las are taken BS being equal
20 to a Pala, tbere, twenty Nishkas make B Pala. Similarly, in other
cases also, where a is taken to be tbe fortieth part of a
there. SuvarI). is equal to two a Pala is equal to
eight Nisbkas, and so on.
All this is to he inferred from this very Sutra' according to
25 the customs of different people .
.:-.---
30
Having thus demonstrated the measure of gold, now the
Autbor mentions that of silver
Yajnavalkya Verse 3M (2),365 (1).
Two KrS/!ll.J,alas ma.ke one silver these sixteen
make one Dharana. Ten Dharanas verily make a S/atamana,
. .
Palam. (364) (2).
1. Vyli.Wll.h6.rlka is the legllol or customa.ry uBed aa a
measure, and which is equlll to It is just as hking !1 rupee which
is equal to 16 Bnllas.
2. The But .. is that four Buvaroa, make a Pal. g<rafrlll"!lt:), and
Bu.arna is equal to eighty Rr,'hl).ala, (anilm'i.'Goroi l.
,;Zdjilavalkya' ]
V 6r" 366-30B.
measure'.
A is four Suvaritas. (365) (1).
:-Dwe Knhljale, two Kr:shl}aias, above
mentioned make a Rupya .silver Mas('a, relating to silver.
These sil Vel' when sizteen, make a Dharalj.am.
Purana, of ,this even, is the other designation: "SilKteen of these make' ,J)
a ,s.ilv,er dharaI;la, or purana." thus has been said by Manu, I
Das'abhirdharanai:p., by ten dlraranas, S'atamanam
palam, are measured a S' a/amana Fala. So it is ,to be understood.
The above'mentioned four SuvarI;las form one silver ..
[31l4-365 (1)]. 10.
Yiijiiavalkya, Verse 365 (2).
A is a copper palfa. [365 (2)].
:-Of a Pala, the fourth part is a Kar$ha
is well-known among men. Measured by a is
&c. A ,transformation of copper is tamrikap., made 0/ copper, a 15
copper coio. A modification of copper weighing ooe is called
PaI;la, which is also called As says Manu': "A
for copper is a or Plll)a". By takiog five SuVarl)Bs BS
iog a pala, then twenty make a PaI;la. In that case the
statement "a is said to be a twentieth part of a PaI;la" becomes 20
valid for business purposes. By takiug four SovarI;las as making a
Pala, however, sixteen Mas'as make a PaI;la. In this alternative,
though the words 'a suvarJ;la', 'a paJ;'.a' or 'a kllrshltpaI;la' have the
same meaning, still the words 'paJ;ls' and Bre copper coins
25
Thus have been described the measures for gold, silver, llud
and copper BS they are necessary for penal purposes. Of the measures
of brooze, ritika (brass) etc, which form part of the every day transact-
ions of people, this same measure should be understood. (365) (2).
The Autbor now mentions the terminology of his own law 30
Yiijiiavalkya, Verse 366.
One thousand and eighty Palj,as is the highest
punishment, and is caned Uttamasahasa; half of that
1, Oh, VlII,
MltnkshsrlL- Uttama Bahasa &0.
is the middle, or Madhyama-sahasa ; half of that (again) is
declared to be the lowest, or Adhama sahasa. (366).
:-Of PaJ;lits, the thousand,i.e. thousand PaJ;las;
one of which that is the measnre is Panasahasrap.. Along with
5 eighty, this i5 sas'itip.; that Dal).dap. the measme of which is
thonsand Panas with eighty more, the amercement Uttama sahasap.
should he called Uttama-sahasa. Tadardham, half oj that, viz. halE of ,
one thousand eighty PeJ;l" is Madhyama, middle i.e. five hundred
and forty paJ;las da1.'4aZ!;:of this, measures middle sahasa, or Madhyama-
10 sahasa; tadardhamadhamap., half of thatJ is the lowest viz. half.
of five hundred and forty PaJ;las i.e. two hundred and seventy PaJ;las is
the a amercment for the lowest Sahasa, which is called Adhama-si1hasa,
declared by Manu. and others. As to what Manu' has said viz
2
:
"One hundred and fifty PSJ;las are declared (to be) the first
15 amercement; the middle one, five; aud one
*Page 104. thousand as the highest." that alternative
course has reference to offences committed
unintentionally. (366).
Viramitrodaya:
Puni,hment will be laid down as of four kinds. Therefore a part
20 of the punishment being dependent upon the knowledge of the money'
the meaning of the technical terms are being:given
Yajl'iavalkya, Verse 362-366.
c":: JIUe, 'in a ji\li' i.e. in a window, '8Mya marichi', 'rays of the Sun',
yadrajak, 'the dust' there that which is actually being seen, sui,?ilma,
25 'in theform Qf soitduBt'. So says Manu':-"That is known as
when the Bun's rays .re pas'ing through a window and itB nitches, the
Boft dust that is Been, these that is known as the first of the measures,
and iB called trasare!,u"
TheBe eight of these make up Lii,?M. These three
30 Liksnas are known in scientific works as R&}8ar?1zapa, (black mUBtilrd).
three .such rrijsar?kapas make one (white muetard); six
.... ]38.
Oh. VIII. 133.
J
Verst1s .362-366.

Virnmitrodayn-GDld, Silver, and Copper.
make a Madhya, and which is known as Yava also. The
word madltYrL also goes with three madhya.'
Gold mes,sures. yavas are known as five are called
a MrJ.sha; sixteen mllshas make a Suvarna; 'four' or five
known asa 'Pala. As another, alternative, fi';e make ayava. 5
By the use of the word rLpi, 'also' another measure of Pal a used in books of
medicine is included.
In regard to tbe measures of silver, the Author mentions a special
rule. Kr,hnal. has been stated before. The two make
Silver measures. a eil"er :Sixteen of tbese silver mdkas make 10
a DnarrL,,,,; tlharana has another designation namely
P"rana. So says Manu';-;'The,e siiteen of these e,pecially is known'
as DhrL1'rL'I}a also P{JraZta, the silver."
Ten dharaJ;l"s make a hundred ,ilver Palas. have heen
formerly mentioned; four of tbese make a silver Here by the use 15
of the words, eka, tu, va, are dispelled doubts ",bout les, or greater
measur,e in the tables of mea,urements stated.
, The Author mentions a speci.l rule in regard to copper ri1Basures.
relating to copper, a variety of it. Kar-
Copper Measures. in the form of Olle fonrthp"la aud by 20
reason of it, being known among people as
is known a, that also is known ae as
deSignated. So says Manu' is known as '" copper
pa1Ja." Narada in the sonthern part is in
circul.tion as a silver. In the East it iea,sociated with the prL'I}as Bnd it 25
consists of sixteen pa!.as," also, .. Kanini is the fourth part of ...
aDd of a prLna"., , , , "
Sds!.iti, 'with eighty', i.e., together with eighty paJ;las;,ofthe
pa!)as a thousand of the measure is 'a thousand pal)as'. That in the
form of punishment i, koown as the Uttama sakrLsa, 'the highe,t 30'
amercement '; thu, it follow, that a fine amounting to one, thoDsand
eighty pa!!as as the Uttamasri1!rLSrL, i.e., drL'I}i!a is the 'Highe,t ameroe-
ment '. Half of the "ttama.ahasrL is declared as MadhYrLmasilhasrL, 'the
Middling amercemeot' in the SilstrrL, and half of the madl!yama ildhasa
has been declared, i.e., statAd as the Adaama Bahasa, the 'Lowest ameroe- 35
ment', so it i, said in the SmrtiB. In Manu' however; <'two bundred
and fifty of the paJ;l"' has been declared the' first sllhasa " ,five hundred
is the middle, an,\ tbe utt.m., i.e., he highest, is one thousand'. Thus
hae it been defined. (362-366). ' ,
1. Oh. VIII. 137.
"-'---,- -----... - ---.-------
3. Oh. VnI. 139.
628
[
Y djnavulkyft
Ver8e8 357-.168.
The Author now enumerateB the kinds of punishinents
Yajiiavalkya, Verse 36'L
A reprimand, afterwa,rds the reproof, lthen fine, and
after that corporal punishment; these should be employed
5 separa,tely, or together, according to the nature of the
crime. (367).
-DhikdaJ)4ah, ,eprimand i. e., rebuke by
the words" fie etc." ; vagdal).dastu, a reproof, however, cousists of
harsh and imprecatory words; aud dha,na,dal).da,h, fine, consists in
10 deprivation of property; as also ta,tha vadha,\l, death, punishmeuts
commenciug with the confinement of the person and ending with the
taking away of life.
These fomfold punishments vya,sta\l, taTeen separately i. e., ;i
by one at a time, or sa,masta\l, conjointly i. e., by two, three, or
15 four at a time, according to the nature of the crime, yojya\l, should be
administered.
Io the above order, on failore of each former, each subsequent
is to be employed. As says Manu: I
"The reprimand should first be employed, reproof afterwards,
;!O thirdly a fine, after that a corporal chastisement." (367).
The Author now melltlOnS -the points in the regnlation of
. punishment
Yajiiavalkya, Verses 368.
Having ascertained the guilt, the place. and the time, as
10 also the capacity, the age, the act, and the means, puni.
shment should be given to those deserving Jlunishment .. (368).
:-Aparadham jnatwa, having ascertained
the guut, in accordance with it, punishment shonld be fised haviug
regard to the place, time, age, act, and wealtb (of the defaulter); inl
15 accordance with these, upon those who are punishable'l
i. e. npon tbose deserving punishment, one sbould administer thei
. pnnishment. 1
i
t. Oh. VIII. 129,
I
...... -- ... j ... --'-- -------
Ydj;wvallc1/a ]
Verso 368.
awardlllg puuishmtlnt.
Also after taking into consideration whether the elements of
intentional or uniutentional, whether it is the first offence or
a repetition.
Althongh with regard to the king, this 'collection of
629
duties of king' has been stated, still even for other castes also which 5
are authorised to administer and protect the subj ects and districts,
this very law should be considered to be applicable to them also.
In the text "The duties of kings I will declare (and) show how
a king should coudact himself, "1 the seperete mention of the word
Nl:pa (protecter of men) indicates his capacity to levy taxes, and also his 10
duty of and the inevitability of the power to administer
punishment. (368).
B ere ends the First Book known as regards the' Rules of
Conduct of the Good' in the Commentary on the Dharmasfistra
of Sri yajiiavalkya., called the Easy Mitakshara. 15
The Composition of great Bha tta Vijiianes'wara,
the Paramabansa Parivrajaka, the son of Sri Padmanabha
Bhattopadhyaya of great glory.
" Of one bearing the surname Uttama, is this composition, his
own, an exposition of Dharma S'astra, by Vijiianesvara 20
Yogin."
In this Book, Cbapters, (1) Introductory (2) Of the Celibate
Student. (3) On marriage. (4) Caste divisions .(5) Duties of a
Householder. (6) Of the Snatakas. (7) Of the eatables and non-
etables. (8) About the Purfication of things. (9i The Rules about 25
Donations. (10) On S'dddha. (11) Of the Ganapatikalpa. (12) The
GrahaS'iinti. (13) The Duties.of kings. Thus Thirteen Chapters.
"This exposition of the S'astra treatise by the sage Yii.jnavalkya,
EoI' what learned person is this not ordanied? Although of measured
words, still having profnse meaning, it sprinkles the nectar round 30
the ears."
May Prosperity be.
1. See Manu. Ob. VII. Ver.e l.
30
630
VlramltrodaYD_By regard to times, place, we.
[
YiijflarJallc.l/a
Ver8es 367-S68,
5
Viramitrodaya.
Now while giving the divisioos of the punishments,
melitions the alternatives about their app lication
Yajiiavalkya, Verses 367, 368.
Dhik da!zr/.aiL, dlzik, 'punishment' i. e. 'fie upon you', vlJJ, du!zlj,aiy"
'aQ abuse', io e. barsh words, Buch as 'you are a sinner, 'I sha.ll beat YOIl',
and such like harsh warde at random; dl,ana da,!zlj,o, 'monotory fine',
in the form of payment of money; vadlza,Iz, 'bodily punishment' in the
form of the cutting off of the limbs, or of killing. By the word tatha, are
10 included the imprisonment and beating. These puniehmente, either 1
jointly or severally, each by it.self, one, two, or three, according to :
the guilt, shonld be nsed for the guilty. The word hi is nsed respec-&.
tively i. e. thereby the distribution of punishments would be according"
to the gnilt. (367).
:\
20
-.
Not only that the punishment should he in pursuance of the
guilt, bnt the conditions of the plaoe, and of the qffence aleo, shonld be !j
followed. So the Author suys :-apara,dham viz. the offence. Whether
it was done, ouce or often, whether it was of -little importance or of
great, whether the des'as, couut,ry, has been troubled or not; then
25 as to Mlam time whether it was in famine time or iu a time of plenty;
Galam, strength whether the bodily strength Was great or not; vayaiy" :i
age, such as infancy and BO on; ka1'rna, 'aot' Buch as, relating
to agnihotri; location euch as the slaughtering place &c. Of these, after
-:,
knowing about the person who has incurred the punishment, after,
30 giving consideration to it, for the guilty i.e. one should let the ,-
pnnishment fall on tho. offender i. e. he should administer the
punishmeut.
Here ends the first chapter entitled the d"ties if a King,
Of the Dommentary of S'ree YiLjnavalkya known as the
35 S'ree Virmitrodaya composed by Shrimant Mitramis'ra the best among
the learned scholars of all the 10rBs, the son of Mis'ra with
the special honour, the 80n of Hansapandita.
And who was appointed by S'ree the _ Sun
blosBoming the lotuses of the earth surrounded by the four oceans, the
40 great king the son of Sree Maharaja Madllukara SMlayya whose _ lotus
like feet are illnmiuated by the rays of the crest-jewels of all the,
depend But kings his feudatories. .