{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe14/sbe1456.htm","path":"hin/sbe14/sbe1456.htm","source_url":"https://sacred-texts.com/hin/sbe14/sbe1456.htm","text":"1. Now (follow the offences) causing loss of caste (patan\u00eeya), 1\n2. (Viz.) making voyages by sea, 2\n3. Stealing the property of a Br\u00e2hmana or a deposit,\n4. Giving false evidence regarding land,\n5. Trading with merchandise of any description (whether forbidden or not),\n6. Serving S\u00fbdras,\n7. Begetting a son on a female of the S\u00fbdra caste, 7\n8. And becoming thereby her son. 8\n9. (For those who have) committed one of these (offences the following penance is prescribed); 9\n10. 'They shall eat every fourth meal-time a little food, bathe at the time of the three libations (morning, noon, and evening), passing (the day) standing and (the night) sitting. After the lapse of three years they throw off their guilt.' 10\n11. 'A Br\u00e2hmana removes the sin which he committed by serving the black race during one day and one night, if he bathes during three years at every fourth meal-time.' 11\n12. Now (follow) the minor offences, entailing loss of caste (upap\u00e2taka), 12\n13. (Viz.) intercourse with females who must not be approached (agamy\u00e2, e.g.) cohabitation with the female friend of a female Guru, with the female friend of a male Guru, with an Apap\u00e2tra woman, and a female outcast, following the profession of medicine, sacrificing for many, living by (performances on) the stage, following the profession of a teacher of dancing, singing and acting, tending cows and buffalos, and similar (low occupations, as well as) fornication. 13\n14. The expiation (prescribed) for these (offences is) to live as an outcast during two years. 14\n15. Now (follow the offences) which make men impure (asukikara), 15\n16. (Viz.) gambling, performing incantations, subsisting by gleaning corn though one does not perform an Agnihotra, subsisting by alms after one has finished one's studentship, living, after that has been finished, longer than four months in the house of one's teacher, and teaching such a (person who has finished his studentship), gaining one's livelihood by astrology and so forth. 16\n17. But the expiation of these (offences is to perform penances) during twelve months, during twelve fortnights, during twelve times ten days, during twelve se\u2019nnights, during twelve times three days, during twelve days, during six days, during three days, during a day and a night, during one day, in proportion to the offence committed. 17\n18. Now outcasts shall live together and (together) fulfil their duties, sacrificing for each other, teaching each other, and marrying amongst each other. If they have begot sons, they shall say to them, 'Depart from among us; thus you will again reach the \u00c2ryas.' 18\n19. For the organs do not become impure together with the man.\n20. (The truth of) that may be learned from this (parallel case); a man deficient in limbs begets a son who has the full number of limbs.\n21. H\u00e2r\u00eeta declares that this is wrong.\n22. For wives may be (considered) similar to the\nvessel which contains the curds (for the sacrifice). If one makes impure milk curdle in a milk-vessel and stirs it, the Sishtas do not use the (curds thus produced) for sacred rites.\n23. In like manner no intercourse can be held with that (offspring) which is produced from impure seed.\n24. If they desire it, (they may perform) a penance,\n25. (Viz. in the case of males) the third part (of the penance prescribed) for crimes causing loss of caste (patan\u00eeya); for females the third part (of that). 25\n26. Now they quote also (the following verse): 'If he applies sesamum to any other purpose, but food, anointing, and charitable gifts, he will be born again as a worm and, together with his ancestors, be plunged into the ordure of dogs.' 26\n27. He who sells sesamum, forsooth, sells his ancestors; he who sells rice, forsooth, sells his life; he who gives away his daughter, making a bargain, forsooth, sells portions of his spiritual merit.\n28. Grass and wood, in its natural state, may be sold. 28\n29. Now they quote also (the following verse): 'Animals that have teeth in one jaw only, as well as minerals excepting salt, and undyed thread, these, O Br\u00e2hmana, are the goods which thou art permitted to sell.' 29\n30. (If he has committed) any offence excepting a 30\nmortal sin (p\u00e2taka) he may either give to a learned Br\u00e2hmana (an\u00fbk\u00e2na) a hairy cow of brown or red-dish colour, after sprinkling her with clarified butter and scattering black sesamum seeds over her;\n31. Or (he may offer burnt oblations), reciting the K\u00fbshm\u00e2ndas, during twelve days, 31\n32. '(Thus) he will be freed. from the guilt (of any crime that is) less (heinous) than the murder of a learned Br\u00e2hmana.'\n33. If one is accused of a mortal sin (p\u00e2taka), a Krikkhra (penance must be performed by the accused). 33\n34. The accuser (shall perform) that (Krikkhra penance during) a year. 34\n35. 'He who during a year associates with an outcast, becomes (likewise) an outcast; not by sacrificing for him, by teaching him or by (forming) a matrimonial (alliance with him), but by using the same carriage or seat.' 35\n36. The penance for eating impure substances is to fast until the entrails are empty. That is attained in seven (days and) nights. 36\n37. (Subsisting on) water, milk, clarified butter, (and) fasting,--each for three days,--(and taking the three fluids) hot, that is a Taptakrikkhra penance. 37\n38. (Eating) during three days in the morning only, during the (next) three days in the evening only, (subsisting) during (another) three days (on) food given unasked, and fasting during three days, (that is) a Krikkhra penance. 38\n39. (If the period of twelve days is divided into) three (periods of) four days, that is the Krikkhra penance of, women, children, and aged men. 39\n40. If (observing the rule given) above one eats (at each meal) so much only as one can take at one (mouthful), that is an Atikrikkhra penance. 40\n41. (If one) subsists on water only, that is a Krikkhr\u00e2tikrikkhra, the third (in the order of the Krikkhra penances). 41\n42. During a Krikkhra penance (the following rules must be followed, viz.) to bathe at morn, noon, and evening, 42\n43. To sleep on the ground,\n44. To wear one garment only, to shave the hair of the head, of the beard, and of the body, and to clip the nails.\n45. The same (rules apply) to women except (that referring to) shaving the head.\n217:1 2. \u00c2pastamba I, 7, 21, 7-11.\n217:2 Govinda explains samudrasamy\u00e2nam, 'making voyages by sea,' by 'voyaging by means of ships to another continent (dv\u00eepa).'\n218:7 The MSS. from Gugar\u00e2t and the Dekhan read instead of-this and the next S\u00fbtras, yaska s\u00fbdr\u00e2y\u00e2m abhiprag\u00e2yate tadapatyam ka bhavati, 'and he who begets (offspring) on a S\u00fbdra female, and thereby becomes her son.'\n218:8 Govinda explains the S\u00fbtra as a prohibition against allowing oneself to be adopted by a S\u00fbdra (s\u00fbdraputrabh\u00e2vah | tav\u00e2ham putro \u2019sm\u00eety upag\u00eevanam).\n218:9 The Dekhan and Gugar\u00e2t MSS. again have a different reading, tesh\u00e2m to nisveshah, 'but the atonement of these offences (is as follows).'\n218:10 \u00c2pastamba I, 9, 25, 10. All the MSS. read in the last p\u00e2da 'tribhir varshais tad apahanti p\u00e2pam.' The correct reading is that given by \u00c2pastamba loc. cit., 'tribhir varshair apa p\u00e2pam nudante.'\n218:11 \u00c2pastamba I, 9, 27, 11. Govinda explains the S\u00fbtra as referring to cohabitation with a female of the 'black race.' By the latter term he understands a K\u00e2nd\u00e2l\u00ee, adding that others believe p. 219 a S\u00fbdra female to be intended. It is, however, more probable that Baudh\u00e2yana took the verse to forbid twice-born men to serve S\u00fbdras.\n219:12 \u00c2pastamba I, 7, 21, 9.\n219:13 Gautama XXI, is. In explanation of the term agamy\u00e2, a female who must not be approached,' Govinda quotes N\u00e2rada XII, 73-74, and he takes the four classes of females, who are specially mentioned, not as examples illustrating the term agamy\u00e2, but as not included in and additional to the latter. Physicians and the other professional men enumerated are usually not mentioned among the upap\u00e2takins, but occur in the lists of those whose gifts must not be accepted, and of those who defile the, company at a funeral dinner, eg. Vasishtha III, 3; XIV, 2, 3, 11. The expression 'sacrificing for many' (gr\u00e2may\u00e2ganam) appears to be a description of the so-called 'Yagam\u00e2na Vritti, by which the modern Bhattag\u00ees, or priests who officiate for hire, subsist. In explanation of the term n\u00e2ty\u00e2k\u00e2ryat\u00e2, 'following the profession of teaching dancing, music, and acting,' Govinda says that 'instruction in the works of Bharata, Vis\u00e2khila, and others' is intended. Baudh\u00e2yana no doubt intends to forbid the instruction of professional dancers and actors in actual works on their art, such as the n\u00e2tya-s\u00fbtras mentioned by P\u00e2nini.\n219:14 'To live as an outcast, i.e. to subsist by begging.'--Govinda.\n220:15 \u00c2pastamba I, 7, 21, 12-19; I, 10, 29, 15.\n220:16 Govinda is probably right in asserting that the word ka, 'and (so forth),' is intended to include other not-named offences.\n220:17 \u00c2pastamba I, 10, 29, 17-18.\n220:18-23. \u00c2pastamba I, 10, 29, 8-14.\n221:25 I.e. males shall live, according to the rules given above in S\u00fbtras 10-11, during one year, and females during four months.\n221:26 Vasishtha II, 30.\n221:28 \u00c2pastamba I, 7, 21, 2.\n221:29 The permission to sell 'stones' or minerals contradicts Vasishtha II, 24.\n221:30 Regarding the definition of the term 'an\u00fbk\u00e2na,' see above, I, 11, 21, 13.\n222:31 Regarding the efficacy of the K\u00fbshm\u00e2nda texts, see eg. Gautama XIX, 12; XXII, 36.\n222:33 Vasishtha XXIII, 37-38.\n222:34 Vasishtha XXIII, 39.\n222:35 Vasishtha I, 22.\n222:36 \u00c2pastamba I, 9, 27, 3-4; Vasishtha XXIII, 30. I follow here the Gugar\u00e2t and Dekhan MSS., which read amedhyapr\u00e2sane pr\u00e2yaskittir naishpur\u00eeshyam tat saptar\u00e2tren\u00e2v\u00e2pyate. M. and the two MSS. of the commentary give amedhyapr\u00e2sane pr\u00e2yaskittam and leave the remainder out. The commentary states that the penance intended is the Taptakrikkhra, described in the next Sutra. The parallel passages of \u00c2pastamba and others leave no doubt that the northern MSS. in this case have preserved the older form of the text.\n223:37 Vasishtha XXI, 21.\n223:38 Vasishtha XXI, 20. M. and the two MSS. of the commentary omit the word 'krikkhrah' at the end of the S\u00fbtra.\n223:39 Vasishtha XXIII, 43.\n223:40 Vasishtha XXIV, 2.\n223:41 Vasishtha XXIV, 3. Govinda gives another explanation of the word trit\u00eeyah, 'the third,' according to which it is to refer to the third tryahah, or 'period of three days.'\n223:42-44. Vasishtha XXIV, 4-5.","title":"SBE 14: Baudh\u00e2yana: Prasna II, Adhy\u00e2ya...","type":"page"}