Imatges de pàgina
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smelt at by cows, touched (with the foot), sneezed on, or defiled by hair or insects, becomes pure by scattering earth (over it).

126. As long as the (foul) smell does not leave an (object) defiled by impure substances, and the stain caused by them (does not disappear), so long must earth and water be applied in cleansing (inanimate) things.

127. The gods declared three things (to be) pure to Brâhmanas, that (on which) no (taint is) visible, what has been washed with water, and what has been commended (as pure) by the word (of a Brahmana).

128. Water, sufficient (in quantity) in order to slake the thirst of a cow, possessing the (proper) smell, colour, and taste, and unmixed with impure substances, is pure, if it is collected on (pure) ground.

129. The hand of an artisan is always pure, so is (every vendible commodity) exposed for sale in

vultures, and other impure ones' (Medh., Gov., Kull.). Avadhûtam, 'touched (with the foot),' (Kull., Râgh.), means according to Medh. 'blown upon with the mouth,' or 'dusted with a dress,' according to Gov. 'dusted with a dress,' according to Nâr. 'moved by the wind (caused by the motion) of a cloth, the foot or the like,' according to Nand. 'defiled by the dust of a broom or of the air moved by the wings (of a bird).'

127. Vas. XIV, 24; Baudh. I, 9, 9; Vi. XXIII, 47; Yâgñ. I, 191. In conformity with the opinion of the commentators I translate pavitrâni by 'pure.' But the word has also the meaning of 'means of purification,' in which I have taken it in the translations of the parallel passages. The general sense remains the same.

128. Vas. III, 35-36, 47; Baudh. I, 9, 10; Vi. XXIII, 43; Yâgn. I, 192.

129. Baudh. I, 9, 1; Vi. XXIII, 48.

the market, and food obtained by begging which a student holds (in his hand) is always fit for use; that is a settled rule.

130. The mouth of a woman is always pure, likewise a bird when he causes a fruit to fall; a calf is pure on the flowing of the milk, and a dog when he catches a deer.

131. Manu has declared that the flesh (of an animal) killed by dogs is pure, likewise (that) of a (beast) slain by carnivorous (animals) or by men of low caste (Dasyu), such as Kandâlas.

132. All those cavities (of the body) which lie above the navel are pure, (but) those which are below the navel are impure, as well as excretions that fall from the body.

133. Flies, drops of water, a shadow, a cow, a horse, the rays of the sun, dust, earth, the wind, and fire one must know to be pure to the touch.

134. In order to cleanse (the organs) by which urine and faeces are ejected, earth and water must be used, as they may be required, likewise in removing the (remaining ones among) twelve impurities of the body.

130. Baudh. I, 9, 2; Vi. XXIII, 49; Yâgñ. I, 193. 131. Vas. III, 45; Vi. XXIII, 50; Yâgñ. I, 192.

132. Vi. XXIII, 51; Yâgй. I, 194. 133. Vi. XXIII, 51; Yâgñ. I, 193. 'Drops of water,' i.e. ' such as are only perceptible by the touch' (Medh., Gov.), or 'such as come from the mouth, i.e. of saliva' (Kull., Râgh., Nâr.). Râgh. adds, 'and a continuous stream of water.'

134. Âp. I, 16, 15 ; Gaut. I, 43; Vas. VI, r4 ; Yâgh. I, I7. “As they may be required,' i.e. for removing the first six kinds of impurities enumerated in the next verse, as much water and earth as may be required, and for the last six water only' (Gov., Kull., Nâr., Râgh.).

135. Oily exudations, semen, blood, (the fatty substance of the) brain, urine, faeces, the mucus of the nose, ear-wax, phlegm, tears, the rheum of the eyes, and sweat are the twelve impurities of human, (bodies).

136. He who desires to be pure, must clean the organ by one (application of) earth, the anus by (applying earth) three (times), the (left) hand alone by (applying it) ten (times), and both (hands) by (applying it) seven (times).

137. Such is the purification ordained for householders; (it shall be) double for students, treble for hermits, but quadruple for ascetics.

138. When he has voided urine or faeces, let him, after sipping water, sprinkle the cavities, likewise when he is going to recite the Veda, and always before he takes food.

139. Let him who desires bodily purity first sip water three times, and then twice wipe his mouth; but a woman and a Sûdra (shall perform each act) once (only).

140. Sûdras who live according to the law, shall each month shave (their heads); their mode of purification (shall be) the same as that of Vaisyas, and their food the fragments of an Âryan's meal.

136. Vas. VI, 18; Vi. LX, 25.

137. Vas. VI, 19; Vi. LX, 26.

138. Gaut. I, 36; Baudh. I, 8, 26; Vi. LXII, 8. The cavities,' i.e. of the head (Gov.), and also the navel, the heart, and the crown of the head (Nâr., Kull.).

139. Âp. I, 16, 3-8; Gaut. I, 36; Vas. III, 27-28; Baudh. I, 8, 20-22; Vi. LXII, 6–8; Yâgñ. I, 20.

140. Âp. II, 3, 4-6.

Who live according to the law,' i.e. 'who serve Aryans' (Medh., Gov., Kull., Râgh.). Nand. thinks that mâsikam vapanam kâryam, 'shall shave each month,' means 'shall offer the monthly Srâddha.'

141. Drops (of water) from the mouth which do not fall on a limb, do not make (a man) impure, nor the hair of the moustache entering the mouth, nor what adheres to the teeth.

142. Drops which trickle on the feet of him who offers water for sipping to others, must be considered as equal to (water) collected on the ground; they render him not impure.

143. He who, while carrying anything in any manner, is touched by an impure (person or thing), shall become pure, if he performs an ablution, without putting down that object.

144. He who has vomited or purged shall bathe, and afterwards eat clarified butter; but if (the attack comes on) after he has eaten, let him only sip water; bathing is prescribed for him who has had intercourse with a woman.

145. Though he may be (already) pure, let him sip water after sleeping, sneezing, eating, spitting, telling untruths, and drinking water, likewise when he is going to study the Veda.

146. Thus the rules of personal purification for men of all castes, and those for cleaning (inanimate) things, have been fully declared to you: hear now the duties of women.

141. Âp. I, 16, 13; Gaut. I, 38–41; Vas. III, 37, 40–41; Baudh. I, 8, 23-25; Vi. XXIII, 53; Yâgñ. I, 195. I read with Medh., Gov., Nâr., Nand., and K., angam na yanti yâh, instead of ange patanti, 'which fall on a limb,' the reading of Kull. and Râgh.

142. Vas. III, 42;

143. Gaut. I, 28;

XXIII, 55.

Vi. XXIII, 54.

Vas. III, 43; Baudh. I, 8, 27-29; Vi.

145. Ap. I, 16, 14; Gaut. I, 37; Vi. XXII, 75; Yâgй. I, 196. According to Medh., some refer this verse to a repeated sipping of

water.

147. By a girl, by a young woman, or even by an aged one, nothing must be done independently, even in her own house.

148. In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be independent.

149. She must not seek to separate herself from her father, husband, or sons; by leaving them she would make both (her own and her husband's) families contemptible.

150. She must always be cheerful, clever in (the management of her) household affairs, careful in cleaning her utensils, and economical in expenditure.

151. Him to whom her father may give her, or her brother with the father's permission, she shall obey as long as he lives, and when he is dead, she must not insult (his memory).

152. For the sake of procuring good fortune to (brides), the recitation of benedictory texts (svastyayana), and the sacrifice to the Lord of creatures (Pragâpati) are used at weddings; (but) the betrothal (by the father or guardian) is the cause of (the husband's) dominion (over his wife).

147-149. See below, IX, 2-3; Vi. XXVI, 12-13; Yâgñ. I, 85–86. 150. Vi. XXVI, 4-6; Yâgñ. I, 83.

151. Vi. XXVI, 14; Yâgñ. I, 63.

152. Svastyayanam, 'the recitation of benedictory texts,' i. e. 'of those intended for averting evil omens' (Gov., Kull.); or the Punyâhavâkana and the rest' (Nâr.); or the recitation of the texts which precede the nuptial burnt-oblation' (Râgh., Nand.). Medh. connects the word with yagñah, and explains it by 'that whereby welfare is obtained.' Medh. explains the expression 'the sacrifice to Pragâpati' by stating that 'some' prescribe at a wedding an oblation with the verse Pragâpate na tvad evânyah (? tvadetâny, Rig-veda X, 121, 10), and that the offerings to the other gods are

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