यजुर्वेदे विश्वासटिप्पन्यः

विश्वास-प्रस्तुतिः - ०१

०१ क्षत्रियवधे गोसहस्रम् ऋषभाधिकं राज्ञ उत्सृजेद्वैरनिर्यातनार्थम् [k: वैरनिर्यातनाम्] ॥

Buhler - ०१

For slaying a Kṣatriya (the offender) shall ¹ give to the king one thousand cows and besides a bull in expiation of his sin,

मूलम् - ०१

विश्वास-प्रस्तुतिः - ०२

०२ शतं वैश्ये दश शूद्र ऋषभश् चात्राधिकः ॥

Buhler - ०२

For (slaying) a Vaiśya one hundred cows, for (slaying) a Śūdra ten; and a bull (must be) added (in each case). ²

मूलम् - ०२

०२ शतं वैश्ये दश शूद्र ऋषभश् चात्राधिकः ॥

विश्वास-प्रस्तुतिः - ०३

०३ शूद्रवधेन स्त्रीवधो गोवधश् चव्याख्यातो ऽन्यत्रात्रेय्या वधाद् धेन्वनडुहोश् च ॥

Buhler - ०३

(The punishment for) the murder of a woman–excepting a (Brāhmaṇī) who had bathed after temporary uncleanness–and for the destruction of a cow have been explained by the (rule regarding the) murder of a Śūdra. ³

मूलम् - ०३

विश्वास-प्रस्तुतिः - ०४

०४ वधे धेन्वनडुहोर् अन्ते चान्द्रायणं चरेत् ॥

Buhler - ०४

If he has slain a milch-cow or a draught-ox, he shall perform a Cāndrāyaṇa (lunar penance) after (paying the prescribed fine).

मूलम् - ०४

०४ वधे धेन्वनडुहोर् अन्ते चान्द्रायणं चरेत् ॥

विश्वास-प्रस्तुतिः - ०५

०५ आत्रेय्या वधः क्षत्रियवधेन व्याख्यातः ॥

Buhler - ०५

The (punishment for the) murder of a (Brāhmaṇī) who had bathed after temporary uncleanness has been explained by (the rule regarding) the murder of a Kṣatriya. ⁴

मूलम् - ०५

०५ आत्रेय्या वधः क्षत्रियवधेन व्याख्यातः ॥

विश्वास-प्रस्तुतिः - ०६

०६ हंसभासबर्हिणचक्रवाकप्रचलाककाकोलूकमण्डूक[k:कण्टक]डिड्डिक[k: डिड्डिकमण्डूक]डेरिकाश्वबभ्रुनकुलादीनांवधे शूद्रवत् ॥

Buhler - ०६

For killing a flamingo, a Bhāsa, a peacock, a Brāhmaṇī duck, a Pracalāka, a crow, an owl, a frog, a musk-rat, a dog, (the large ichneumon called) Babhru, a common ichneumon, and so forth, (the offender shall pay) the same (fine) as (for the murder of) a Śūdra. ⁵

मूलम् - ०६

विश्वास-प्रस्तुतिः - ०७

०७ लोकसंग्रहणार्थं यथा दृष्टं श्रुतं वा साक्षीसाक्ष्यं ब्रूयात् ॥

Buhler - ०७

In order to gain the good opinion of men, a witness shall give evidence in accordance with what he has seen or heard. ⁶

मूलम् - ०७

०७ लोकसंग्रहणार्थं यथा दृष्टं श्रुतं वा साक्षीसाक्ष्यं ब्रूयात् ॥

विश्वास-प्रस्तुतिः - ०८

०८ पादो ऽधर्मस्य कर्तारं पादो गच्छति साक्षिणम् ।
पादः सभासदः सर्वान् पादो राजानम् ऋच्छति ॥
राजा भवत्य् अनेनाश् च मुच्यन्ते च सभासदः ।
एनो गच्छति कर्तारं यत्र निन्द्यो ह निन्द्यते ॥

Buhler - ०८

Of injustice (in decisions) one quarter falls on the party in the cause, one quarter on his witnesses, one quarter on all the judges, and one quarter on the king. ⁷

But where he who deserves condemnation is condemned, the king is guiltless and the judges free from blame; the guilt falls on the offender (alone).

मूलम् - ०८

विश्वास-प्रस्तुतिः - ०९

०९ साक्षिणं चैवम् उद्दिष्टं यत्नात् पृच्छेद् विचक्षणः ॥

Buhler - ०९

(Therefore) a wise man should ask an appointed witness in the following manner: ⁸

मूलम् - ०९

०९ साक्षिणं चैवम् उद्दिष्टं यत्नात् पृच्छेद् विचक्षणः ॥

विश्वास-प्रस्तुतिः - १०

१० यां रात्रिम् अजनिष्ठास् त्वं यां च रात्रिं मरिष्यसि ।
एतयोर् अन्तरा यत् ते सुकृतं सुकृतं भवेत् ।

Buhler - १०

‘The merit which thou hast acquired in the interval between the night in which thou wast born and that in which thou wilt die, all that will go to the king, if thou speakest an untruth.’ ⁹

मूलम् - १०

ब्ध्स् १।१०।१९।१०ए तत् सर्वं राजगामि स्याद् अनृतं ब्रुवतस् तव ॥

विश्वास-प्रस्तुतिः - ११

११ त्रीन् एव च पितृ̄न् हन्ति त्रीन् एव च पितामहान् ।
सप्त जातान् अजातांश् च साक्षी साक्ष्यं मृषा वदन् ॥

Buhler - ११

‘A witness who speaks falsely, slays three fathers and three grandfathers and seven (descendants), both the born and the unborn.’ ¹⁰

मूलम् - ११

विश्वास-प्रस्तुतिः - १२

१२ हिरण्यार्थे अनृते हन्ति त्रीन् एव च पितामहान् ।
पञ्च पश्वनृते हन्ति दश हन्ति गवानृते ॥
शतम् अश्वानृते हन्ति सहस्रं पुरुषानृते ।
सर्वं भूम्यनृते हन्ति साक्षी साक्ष्यं मृषा वदन् ॥

Buhler - १२

‘By false testimony concerning gold he kills three ancestors; by false testimony regarding (small) cattle he kills five; by false testimony concerning kine he kills ten.’ ¹¹

‘He kills a hundred by false evidence regarding horses, (and) a thousand by false evidence concerning a man. A witness Who speaks falsely, destroys the whole (world) by false evidence concerning land.’

मूलम् - १२

विश्वास-प्रस्तुतिः - १३

१३ चत्वारो वर्णाः पुत्रिणः साक्षिणः स्युर् अन्यत्रश्रोत्रियराजन्यप्रव्रजितमानुष्यहीनेभ्यः ॥

Buhler - १३

(Men of) the four castes (varṇa) who have sons may be witnesses excepting Śrotriyas, the king, ascetics, and those who are destitute of human (intellect). ¹²

मूलम् - १३

विश्वास-प्रस्तुतिः - १४

१४ स्मृतौ प्रधानतः प्रतिपत्तिः ॥

Buhler - १४

If (the witness rightly) recollects (the facts of) the case (he will receive) commendation from the most eminent men. ¹³

मूलम् - १४

१४ स्मृतौ प्रधानतः प्रतिपत्तिः ॥

विश्वास-प्रस्तुतिः - १५

१५ अतो ऽन्यथा कर्तपत्यम् ॥

Buhler - १५

In the contrary case (he will) fall into hell. ¹⁴

मूलम् - १५

१५ अतो ऽन्यथा कर्तपत्यम् ॥

विश्वास-प्रस्तुतिः - १६

१६ द्वादशरात्रं तप्तं पयः पिबेत् कूश्माण्डैर् वाजुहुयाद् इति । कूश्माण्डैर् वा जुहुयाद् इति ॥

Buhler - १६

Let him (who has given false evidence), drink hot milk during twelve (days and) nights or offer burnt oblations (reciting) the Kūṣmāṇḍa (texts). ¹⁵

मूलम् - १६

1. Āpastamba I, 9, 24, I. Govinda explains vairaniryātanārtham p. 201 in two ways: 1. in expiation of his sin; 2. in order to remove the enmity of the relatives of the murdered man. He adds all these punishments are really penances (prāyaścittas) to be imposed by the king. Āpastamba has these Sūtras in the section on penances.
↩︎
Āpastamba I, 9, 24, 2-4. ↩︎
Āpastamba I, 9, 24, 5; I, 9, 26, I. ↩︎
Vasiṣṭha XX, 34, 37. ↩︎
Āpastamba I, 9, 25, 13. ↩︎
Viṣṇu VIII, 13-14. ↩︎
Manu VIII, 18-19. ↩︎
I read, with the Telugu copy of the commentary, sākṣiṇaṃ tvevam uddiṣṭam. All the MSS. of the text and C. I. read sākṣiṇaṃ daivam uddiṣṭam. Govinda’s explanation, adhunā nirdiṣṭān sākṣiṇa evam pricched iti padānvayaḥ, ’the construction of the words is, “let him now ask the appointed witnesses in the following manner,” agrees with the reading adopted. ↩︎
Vasiṣṭha XVI, 32-53. ↩︎
‘Three fathers and three grandfathers,’ i.e. seven ancestors. ↩︎
Vasiṣṭha XVI, 34. Regarding the explanation of the p. 204 words ‘he kills,’ see Manu VIII, 97, and Haradatta on Gautama XIII, 14. ↩︎
Vasiṣṭha XVI, 28-30. The text has rājanya, ‘members of the royal family.’ But the parallel passages of other Dharma-sūtras, ej. Viṣṇu VIII, 2, make it probable that the king is meant. ↩︎
Āpastamba II, 11, 29, 10. Govinda takes the Sūtra differently. His commentary runs as follows: sākṣidvaye sati rājñā, tatpuruṣaiś ca kiṃ kartavyam ity ata āha || srimṛtau pradhānataḥ pratipattiḥ || prādhānyatas taponirdiṣṭavidyādibhiḥ | tadvacanāt pratipattir niścayaḥ kārya ityadhyāhāraḥ kāryaḥ || ‘What shall the king and his officers do, if there are two witnesses? In order to answer this question he says: “On recollection, according to pre-eminence, reliance.” According to pre-eminence, i.e. on account of austerities, (being) appointed (as a witness), learning and the like; in accordance with the evidence of such person’s conviction. i.e. the decision must be made. The latter word has to be understood.’ Govinda then goes on to quote Manu VIII, 73. ↩︎
Āpastamba II, It, 29, 9. Govinda and M. read kartṛpatyam for kartapatyam, the reading of the Dekhan and Gujarāt MSS. The explanation of the former term is said to be doṣaḥ, ‘sin.’ Regarding the ancient word kartapatya, which Govinda and the writer of M. have not understood, see Haradatta on Āpastamba I, 2, 5, 3. ↩︎
In accordance with his explanation of Sūtra 14, Govinda thinks that this penance is to be performed by the king and the judges in case they fail to weigh the evidence properly. But p. 205 according to Manu VIII, 106, Viṣṇu VIII, 16, the oblations with the Kūṣmāṇḍas (Taitt. Ār. X, 3-5) are to be offered for uttering in evidence a venial falsehood. That is, no doubt, here, too, the real meaning. ↩︎