यजुर्वेदे विश्वासटिप्पन्यः

विश्वास-प्रस्तुतिः - ०१

०१ पञ्चधा विप्रतिपत्तिर् दक्षिणतस् तथोत्तरतः ॥

Buhler - ०१

There is a dispute regarding five (practices) both in the south and in the north. ¹

मूलम् - ०१

०१ पञ्चधा विप्रतिपत्तिर् दक्षिणतस् तथोत्तरतः ॥

विश्वास-प्रस्तुतिः - ०२

०२ यानि दक्षिणतस् तानि व्याख्यास्यामः ॥

Buhler - ०२

We will explain those (peculiar) to the south.

मूलम् - ०२

०२ यानि दक्षिणतस् तानि व्याख्यास्यामः ॥

विश्वास-प्रस्तुतिः - ०३

०३ यथैतद् अनुपेतेन सह भोजनं स्त्रिया सह भोजनंपर्युषितभोजनं मातुलपितृस्वसृदुहितृगमनम् इति ॥

Buhler - ०३

They are, to eat in the company of an uninitiated person, to eat in the company of one’s wife, to eat stale food, to marry the daughter of a maternal uncle or of a paternal aunt. ²

मूलम् - ०३

विश्वास-प्रस्तुतिः - ०४

०४ अथोत्तरत ऊर्णाविक्रयः सीधुपानम् उभयतोदद्भिर्व्यवहार आयुधीयकं समुद्रसंयानम् इति ॥

Buhler - ०४

Now (the customs peculiar) to the north are, to deal in wool, to drink rum, to sell animals that have teeth in the upper and in the lower jaws, to follow the trade of arms, to go to sea. ³

मूलम् - ०४

विश्वास-प्रस्तुतिः - ०५

०५ इतरद् इतरस्मिन् कुर्वन् दुष्यतीतरद् इतरस्मिन् ॥

Buhler - ०५

He who follows (these practices) in any other country than where they prevail, commits sin. ⁴

मूलम् - ०५

०५ इतरद् इतरस्मिन् कुर्वन् दुष्यतीतरद् इतरस्मिन् ॥

विश्वास-प्रस्तुतिः - ०६

०६ तत्र तत्र देशप्रामाण्यम् एव स्यात् ॥

Buhler - ०६

For each (of these customs) the (rule of the) country should be (considered) the authority.

मूलम् - ०६

०६ तत्र तत्र देशप्रामाण्यम् एव स्यात् ॥

विश्वास-प्रस्तुतिः - ०७

०७ मिथ्यैतद् इति गौतमः ॥

Buhler - ०७

Gautama declares that that is false. ⁵

मूलम् - ०७

०७ मिथ्यैतद् इति गौतमः ॥

विश्वास-प्रस्तुतिः - ०८

०८ उभयं चैव । नाद्रियेत शिष्टस्मृतिविरोधदर्शनात् ॥

Buhler - ०८

And one should not take heed of either (set of practices) because they are opposed to the tradition of the Śiṣṭas.

मूलम् - ०८

०८ उभयं चैव । नाद्रियेत शिष्टस्मृतिविरोधदर्शनात् ॥

विश्वास-प्रस्तुतिः - ०९

०९ प्राग् आदर्शात् प्रत्यक् कनखलाद् दक्षिणेनहिमवन्तम् उदक् पारियात्रम् एतद् आर्यावर्तम् । तस्मिन् य आचारः सप्रमाणम् ॥ [k: कालकवनाद्]

Buhler - ०९

The country of the Āryas (Āryāvarta) lies to the east of the region where (the river Sarasvatī) disappears, to the west of the Black-forest (Kālakavana), to the north of the Pāripātra (mountains), to the south of the Himālaya. The rule of conduct which (prevails) there, is authoritative. ⁶

मूलम् - ०९

विश्वास-प्रस्तुतिः - १०

१० गङ्गायमुनयोर् अन्तरम् इत्य् एके ॥

Buhler - १०

Some (declare) the country between the (rivers) Yamunā and Ganges (to be the Āryāvarta). ⁷

मूलम् - १०

१० गङ्गायमुनयोर् अन्तरम् इत्य् एके ॥

विश्वास-प्रस्तुतिः - ११

११ अथाप्य् अत्र भाल्लविनो गाथाम् उदाहरन्ति ॥

Buhler - ११

Now the Bhāllavins quote also the (following) verse: ⁸

मूलम् - ११

११ अथाप्य् अत्र भाल्लविनो गाथाम् उदाहरन्ति ॥

विश्वास-प्रस्तुतिः - १२

१२ पश्चात् सिन्धुर् विधरणी सूर्यस्योदयनं पुरः ।
यावत् कृष्णा विधावन्ति तावद् धि ब्रह्मवर्चसम् ॥ इति ॥

Buhler - १२

‘In the west the boundary-river, in the east the region where the sun rises,–as far as the black antelopes wander (between these two limits), so far spiritual pre-eminence (is found).’ ⁹

मूलम् - १२

विश्वास-प्रस्तुतिः - १३

१३ अवन्तयो ऽङ्गमगधाः सुराष्ट्रा दक्षिणापथाः ।
उपावृद्सिन्धुसौवीरा एते संकीर्णयोनयः ॥

Buhler - १३

The inhabitants of Avantī, of Aṅga, of Magadha, of Surāṣṭra, of the Dekhan, of Upāvṛt, of Sindh, and the Sauvīrās are of mixed origin. ¹⁰

मूलम् - १३

विश्वास-प्रस्तुतिः - १४

१४ आरट्टान् कारस्करान् पुण्ड्रान् सौवीरान् वङ्गान् कलिङ्गान्प्रानूनान् इति च गत्वा पुनस्तोमेन यजेत सर्वपृष्ठया वा ॥

Buhler - १४

He who has visited the (countries of the) Āraṭṭas, Kāraskaras, Puṇḍras, Sauvīras, Vaṅgas, Kaliṅgas, (or) Prānūnas shall offer a Punastoma or a Sarvapṛṣṭhā (iṣṭi). ¹¹

मूलम् - १४

विश्वास-प्रस्तुतिः - १५

१५ अथाप्य् उदाहरन्ति ।
पद्भ्यां स कुरुते पापं यः कलिङ्गान् प्रपद्यते ।
ऋषयो निष्कृतिं तस्य प्राहुर् वैश्वानरं हविः ॥

Buhler - १५

Now they quote also (the following verses): ‘He commits sin through his feet, who travels to the (country of the) Kaliṅgas. The sages declare the Vaiśvānarī iṣṭi to be a purification for him.’ ¹²

मूलम् - १५

विश्वास-प्रस्तुतिः - १६

१६ बहूनाम् अपि दोषाणां कृतानां दोषनिर्णये ।
पवित्रेष्टिं प्रशंसन्ति सा हि पावनमुत्तमम् ॥ इति ॥ [न्।ब्।: गेन्देर् दिसग्रेएमेन्त्]

Buhler - १६

‘Even if many offences have been committed, they recommend for the removal of the sin the Pavitreṣṭi. For that (sacrifice) is a most excellent means of purification.’

मूलम् - १६

विश्वास-प्रस्तुतिः - १७

१७ अथाप्य् उदाहरन्ति ।
वैश्वानरीं व्रातपतीं पवित्रेष्टिं तथैव च ।
ऋतव् ऋतौ प्रयुञ्जानः पापेभ्यो विप्रमुच्यते ॥ पापेभ्योविप्रमुच्यत इति ॥

Buhler - १७

Now they quote also (the following verse): ‘He who performs (by turns) in each season the Vaiśvānarī (iṣṭi), the Vrātapatī (iṣṭi), and the Pavitreṣṭi is freed from (all) sins.’ ¹³

मूलम् - १७

1. The boundary between the north and south of India is, as Govinda also points out, the river Narmadā.
↩︎
Some of the customs mentioned here still prevail in parts of southern India. Thus the marriages between cousins occur among the Deśastha and Karhāḍā Brāhmaṇas of the Dekhan. ↩︎
The first two customs mentioned still prevail in the north, especially in Kaśmīr, where Brāhmaṇas commonly deal in wool and woollen cloth. Spirituous liquor is not now drunk openly, but its use is sanctioned in the Kaśmīrian Nīlamata-purāṇa. Many Brāhmanical families in the north, especially in the North-western Provinces, subsist by enlisting as soldiers in the British and native armies. ↩︎
-6. A similar argument is given by the Kaśmīrians for the lawfulness of the consumption of meat, which they justify by a deśaguṇa or ‘virtue of their country.’ ↩︎
Gautama XI, 20. ↩︎
Vasiṣṭha I, 8, 10. Many MSS., and among them the Telugu copy of the commentary, read Pāriyātra instead of Pāripātra, which latter I consider to be the correct form of the word. ↩︎
Vasiṣṭha I, 12. ↩︎
Vasiṣṭha I, 14. Govinda remarks that the Bhāllavins are a school studying the Sāma-veda. See also Max Müller, Hist. Anc. Sansk. Lit., pp. 193, 364. ↩︎
Vasiṣṭha I, 15. There is a great uncertainty in the MSS. about the word following sindhuḥ. I have adopted the reading of p. 148 M., sindhur vidharaṇī, ’the boundary-river,’ which occurs also in the parallel passage of Vasiṣṭha. The Dekhan and Gujarāt MSS. read vicaraṇī or vicaraṇā, and the two copies of the commentary visaraṇī. The sense of these various readings appears to be ’the river that vanishes or looses itself,’ i.e. the Sarasvatī. ↩︎
This and the following two Sūtras are intended to show that the customs prevailing in the countries named have no authority and must not be followed. Avantī corresponds to western Mālvā, Aṅga to western Bengal, Magadha to Bihar, and Surāṣṭra to southern Káṭhīāvāḍ. The Sauvīras, who are always associated with the Sindhians, probably dwelt in the south-west of the Pañjāb, near Multān. The Upāvṛts probably are the same as the Upāvṛttas mentioned Mahābhārata VI, 49. But I am unable to deter-mine their seats. ↩︎
The Āraṭṭas dwelt in the Pañjāb (Lassen, Ind. Alth. I, p. 973, sec. ed.), and are greatly blamed, Mahābhārata VIII, 44, 36 seq. The Kāraskaras are named in the same chapter of the Mahābhārata as a degraded tribe, but seem to belong to the south of India. The Kaliṅgas are the inhabitants of the eastern coast of India, between Orissa and the mouth of the Kṛṣṇā river. The Puṇḍras, who are mentioned as a degraded tribe in the Aitareya-brāhmaṇa VII, 18, and occur frequently in the Mahābhārata, and the Vaṅgas belong to Bengal (see Lassen, Ind. Alth. I, 669, sec. ed.; Cunningham, Anc. Geog. p. 480). Regarding the Puṇa-stoma, see Gautama XIX, 7 note; and regarding the Sarvapṛṣṭhā iṣṭi, Taittirīya-saṃhitā II, 3, 7, 1-2. ↩︎
Āpastamba I, 11, 32, 18. ↩︎
Vasiṣṭha XXII, 10. The meaning is that in each of the three seasons of the year, Grīṣma, Varṣa, Hemanta, one of the three sacrifices is to be offered. ↩︎