- Paithinasi Though not enumerated in Yājsavalkya, Paithinasi seems to have been a comparatively ancient sūtrakāra on Dharma. On Yāj. III. 262 Viśvarūpa quotes a sutra of Paithinasi on the prāyaścitta for kiling a cow. Dr. Jolly (R. und $. p. 12 ) following Dr. Caland (“Ahnencult &c.’ pp. 99, 109) thinks that Paithinasi belenys to the Atharvaveda as the prose quotations on frāddha agree with the ritual of the Atharvans. The Mit. (on Yāj. I. 53 ) quotes a sutra of Paithinasi to the effect that di person should marry a girl who is beyond the third degree on the mother’s side and beyond the fifth on the father’s side. 271 On Yāj. III. 17 the Mit. quotes two sūtras relating to impurity on death.272 The Smṛticandrikā, A parārka, Hara datta and other writers quote numerous sūtras of Paithinasi. The Smyticandrika has a prose quotation on the duties of women.273 In another place the Smṛticandrikā (II. p. 263 ) cites a sūtra on partition.274 Aparūrka (p. 112 ) quotes two verses of Paithinasi recommending the practice of sati to women of all castes except Brūhmana women. Aparārka (p. 239 ) quotes a sūtra saying that the food of astrologers;
270 त्रीणि ज्योतींषि पुरुषे इति वै देवलोब्रवीत् । अपत्यं कर्म विद्या च यतः सृष्टाः
451167: 11 AHTIT 72. 5. या त्रीनतीत्य मातृतः पश्चातीत्य च पितृत इति च पैठीनसिना &c. 272 नित्यानि विनिवर्तेरन् वैतानवर्ज शालानौ चैके। सूतके साविश्या चाजलि प्रक्षिप्य
प्रदक्षिणं कृत्वा सूर्य ध्यायन्नमस्कुर्यात् । १३ स्त्रियो गृहदेवतास्तासां न शौचं न व्रतं नोपवासः । पतिशयैव बियो गच्छनित
qat afatg ll fefa7° 11. p. 252. 27 पैतृके विभज्यमाने दायाये भ्रातृणां समो विभागः ।
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- Paithinasi
bell-makers and grāmakūtas is poison.978 Aparārka quotes (on p. 744 ) a sūtra of Saṅkha-Likhita and Paithinasi about inheritance to a deceased sonless man.376 A parārka quotes another important prose passage277 “the wealth of (a heirless) grotriya goes to the parisad and not to the king, the king should not appropriate the wealth of temples and guilds, depo sits and the wealth of minors and women”. Then the sutra quotes a verse on the same topic, which seems to refer to Manu 9. 194 in the word of sixfold origin’ (gadāgama ). Another sūtra quoted by Aparārka (p. 754 ) says ‘when an appointed daughter dies, her husband does not take her wealth; if she be issueless, her mother or mother-in-law should receive it’. Aparārka quotes a verse of Paithinasi (p. 921 ) at the time of marriage, famines, sacrifices, fairs and pilgrimages there is no impurity due to birth or death’.
Fragments of Paithinusi Dharmasūtra were edited by Prof. T. R. Chintamani ( 1939 ) and published in Annals of Oriental Research ( University of Madrus ). The Mit. on Yāj. I. 53 quotes a prose passage of P. limiting sapiṇda relationship to five degrees on the father’s side and to three on the mother’s side. Ou Yāj. I. 254 the Mit. quotes a verse about the sa piṇķī. karala of a childless woman by her husband along with her mother-in-law. Mit. quotes prose passages as well as verses from Paithinasi. Vide Mit. on Yāj I. 256, III. 28-29 for quotations in verse and for quotations in prose on Yāj. III. 17, 19, 30, 265. Kalpataru in several Kandas quotes P. mostly in prose and sometimes in verse; P. is quoted in Srāduha kanda 17 times, 29 times in Brahmucāri, 6 times in Vyavahira, 32 times in Grhastha. Haradatta ou Gaut. 14. 17 quotes a verse of P. stating that the days of muuruing to be
7 सांवत्सरिकघाण्टिकग्रामकूटानं विषम् । The word ग्रामकूट ( a village offioer)
is well known from ipsoriptions. The word grāmakūta’ oocurs in Kauçliya IV, 4.9 meaning (’the boudmap of a village’); vide also H. of Dh. Vol. III. pp. 982–3 for references to somo inscriptions in
which the word grāmukūļa ‘occurs. 278 अपुत्रस्य स्वर्यातस्य भ्रातृगामि धनं तदभावे मातापितरौ लभेतो पत्नी वा ज्येष्ठा । मा ‘परिषदगामि वा श्रोत्रियद्रव्यं न राजगामि । न हार्य राज्ञा देवतागणसंस्थितं न
निक्षेपोपनिधिक्रियाक्रमागतं न बालस्त्रीधनानि । एवं ह्याह । न हार्य स्त्रीधनं राशी 141 TA EI AFT: get tā fari amai qq ll The wbolo pagongo is ascribed to me in fa. T. p. 598.
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observed by a son being far away are ten from the day be hears of the death of his parents. P. in Vyavahāra-kalpataru p. 627 provides ‘womenima are the presiding deities of the house, no rules of saucil (purification) or vrata or fasting are obliga tory for them; they reach the highest worlds by merely look ing after their husbands’. This is not to be understood literally but what it conveys is the great worth of pati susrisa.’; compare Manu V. 155 and Yaj. I. 87. Kalpa° on Vyava° p. 742 quotes a verse as occurring in both Saṅkha likhita and Paithinasi. Viśvarupa ( on Yaj. III. 262 p. 147) provides (in prose) a prāyaścitta for ā goghna ( one who causes a cow’s death ). Paithioasi appears to have held the same view that is ascribed to Aupajanghani in Baud. Dh. S. II. 2. 39-41 (these verses being also quoted by Ap. Dh. II, 6. 13. 6 and also in Vas. 17. 9 without name in both ). Vide H. of Dh. Vol. II. p. 602 on 1417. Kalpataru on Vyava hāra p. 603 has : पैठीनसिः । तस्माद्रक्षेद्रायां सर्वतः । मा स्म सङ्करो भवत्विति । आह अप्रमत्ता रक्षत तन्तुमेनं मा वः क्षेत्रे परबीजान्यवाप्सुः । भायौं रक्षत कौमारी बिभ्यतः पररेतसः ।. One expects वाप्सुः instead of अवाप्सुः (as मा precedes). The editor quotes only विवादरत्नाकर on p. 603 probably to clinch his thesis that Candesvara merely borrows matters from Lakṣmidhura and does not refer to Baud., Ap. or Vas., whom I had quoted years before in Vol. II (of H. of Dh. ).