History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c89.315

v7.c89.315

¹³¹⁸ प्रदोषकाले यदि वा प्रभाते लोके क्वचित् किञ्चन भाषमाणे । उपश्रुतिः कार्यसमुद्यतेन सर्वत्रिकी वा परिभावनीया ॥ यद्बालकेनोक्तमनोदितेन तत्स्यादसत्यं न युगान्तरेपि । उपश्रुतेर्नान्यदिहास्ति किञ्चित्सत्यं सुबोधं शकुनं जनानाम् ॥ वसन्तराज VI pp 80-81 *(Continued from last page)* उपश्रुति occurs in the Rg. I. 10 3 and appears to mean simply 'coming near to listen ' Vide also Rg. VIII 8 5 and VIII. 34 11 अर्चयित्वा गणाधीशं सर्वविघ्नविनाशनम्। कुमार्या सहिता नार्यस्तिस्रः सुप्ते जनेऽखिले। अक्षतै पूरयेयुस्ता यत्किञ्चित् कुडवादिकम्। चण्डिकायै नम कृत्वा सप्तकृत्वोऽभिमन्त्रितम् ॥ संमार्जनीकृतावेष्टे स्थापयेयुर्गणाधिपम्। व्रजेयुस्त समादाय रजकस्य निकेतनम्। तद्गृहस्य पुरोभागे निक्षिपेयु सिताक्षतान्। मनोगतं समुद्दिश्य शृणुयु सुसमाहिताः ॥ श्रूयते वचनं किञ्चिद् रजकालयमध्यगम्। नार्या नरेण बालेन प्रोक्तमन्येन केनचित् ॥ स्वैरसंलापजोद्भूत शुभं वा यदि वाशुभम्। शृण्वन्तीभि. फलं ज्ञेयं तद्वाक्यार्थविचारत ॥ चण्डालनिलयेऽप्येव श्रवणे बोधने क्रम । यद् ब्रूयुर्वचनं तत्र तत्तथा न तदन्यथ ॥ मानसोल्लास II 13, verses 920-926 वसन्तराज employs almost the same words It is difficult to say whether one borrows from the other. Probably both draw on the same source. कुडव is a measure of grain, equal to ¼ of a *prastha*. Acc to भविष्य q by हेमाद्रि (on व्रत vol I. p. 57 and परा मा II 1 p 141), 2 पलs = प्रसृति, 2 प्रसृतिs = कुडव, 4 कुडवs = प्रस्थ, 4 प्रस्थs = आढक, 4 आढकs = द्रोण, 16 द्रोणs = खारी शबर on जै X 3. 45 mentions कुडव, आढक, द्रोण and खारी पाणिनि mentions आढक and खारी in V. 1 53 and V. 4. 101. According to ancient smṛtis, a washerman was one of the seven antyajas, vide रजकश्चर्मकारश्च नटो बुरुड एव च। कैवर्तमेदभिल्लाश्च सप्तैते चान्त्यजा. स्मृता ॥ अत्रि 199, अङ्गिरस् (Jiv I p. 554), यम 33 (Anand ed of smṛtis) While these pages were passing through the press, the author got a copy of a recent work 'The interpretation of dreams in the ancient Near East' with translation of an 'Assyrian Dream book' by A Leo Oppenheim (as vol. 46 part 3, 1956, of the Transactions of the American Philosophical Society, New Series) He could nct refer to the interesting parallels from the book as regards dreams, but on p 211 the writer states that the use of chance utterances made by unconcerned persons was known in the ancient Near East not only in Palestine but also in Mesopotamia