The Sacred Laws of the Âryas, Part I: Âpastamba and Gautama — SBE Vol. 2 (trans. Georg Bühler, 1879)
English·1879–1910·trans. Georg Bühler & James Legge·252 passages
The text · part 4 of 13
18. ‘Religious ceremonies, i.e. the wedding and the like. For them he may use it optionally. He, i.e. on failure of the teacher ; the father, on failure of the father; the mother, on failure of all (the pupil) himself..— Haradatta.
vg. Manu II, 245 and 246; Yag#. I, 51; Weber, Ind. Stud. X, 125.
20. ‘The word Ugra denotes either the offspring of a Vaisya and of a Sfdra woman, or a twice-born man, who perpetrates dreadful deeds.’ — Haradatta.
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22. And having paid (the fee), he shall not boast of having done so.
23. And he shall not remember what he may have done (for his teacher).
24. He shall avoid self-praise, blaming others, and the like.
25. If he is ordered (by his teacher to do something), he shall do just that.
26. On account of the incompetence of his teacher, (he may go) to another (and) study (there).
27. He shall behave towards his teacher's wife as towards the teacher himself, but he shall not embrace her feet, nor eat the residue of her food.
28. So also (shall he behave) towards him who teaches him at (the teacher's) command,
29. And also to a fellow-student who is superior (in learning and years).
30. He shall behave to his teacher's son (who is superior to himself in learning or years) as to his teacher, but not eat the residue of his food.
31. Though he may have returned home, the
24. Manu II, 179.
26. See above, I, 1, 1, 13, and note. Here also Haradatta states that the permission to leave the teacher is to be restricted to those who have not solemnly bound themselves to their teacher by allowing him to perform the ceremony of initiation.
27. Manu II, 208-212.
28. ‘The use of the present “ adhydpayati,” shows that this rule holds good only for the time during which he is taught by such a man. —Haradatta,
2g. ‘ Because (an older fellow-student) is of use to him, according to the verse: One-fourth (of his learning) a pupil receives from his teacher, one-fourth he acquires by his own intelligence, one-fourth from his fellow-students, one-fourth he is taught by time.’— Haradatta.
30. Manu II, 207-209.
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behaviour towards his (teacher and the rest) which is prescribed by the rule of conduct settled by the agreement (of those who know the law, must be observed by him to the end),
Prasna I, Parata 2, Kuawpa 8.
1, Just as by a student (actually living with his teacher).
2. He may wear garlands, anoint his face (with sandal), oil his hair and moustaches, smear his eyelids (with collyrium), and (his body) with oil, wear a turban, a cloth round his loins, a coat, sandals, and wooden shoes.
3. Within the sight of his (teacher or teacher's relations) he shall do none of those (actions, as putting on a garland), nor cause them to be done.
4. Nor (shall he wear garlands &c. whilst performing) acts for his pleasure,
5. As, for instance, cleaning his teeth, shampooing, combing the hair, and the like.
4. Nor (shall he wear garlands &c. whilst performing) acts for his pleasure,
5. As, for instance, cleaning his teeth, shampooing, combing the hair, and the like.
6. And the teacher shall not speak of the goods of the (pupil) with the intention to obtain them.
7. But some declare, that, if a pupil who has bathed (after completing his studies) is called by his teacher or has gone to see him, he shall not take off
8.1. Haradatta does not connect this Sfitra with the preceding one. He explains it by itself: ‘(We will now declare) how a student (who has left his teacher, but is not married) ought to behave.’
6. ‘If the teacher comes to the house of his (former) pupil (who has become a householder), he shall, for instance, not say, ‘Oh, what a beautiful dish!” in such a manner, that his desire to obtain it becomes apparent.’ — Haradatta.
4. This opinion is contrary to Apastamba’s view given in Sfitras 2 and 3 above.
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that (garland or other ornaments) which he wears according to the law at the time (of that ceremony).
8. He shall not sit on a seat higher (than that of his teacher),
9. Nor on a seat that has more legs (than that of his teacher),
10. Nor on a seat that stands more firmly fixed (on the ground than that of his teacher),
11. Nor shall he sit or lie on a couch or seat which is used (by his teacher).
12. If he is ordered (by his teacher), he shall on a journey ascend a carriage after him.
13. (At his teacher's command) he shall also enter an assembly, ascend a roller (which his teacher drags along), sit on a mat of fragrant grass or a couch of straw (together with his teacher).
14. If not addressed by a Guru, he shall not speak to him, except (in order to announce) good news.
15. He shall avoid to touch a Guru (with his finger), to whisper (into his ear), to laugh (into his face), to call out to him, to pronounce his name or to give him orders and the like (acts).
to. ‘When he gives to his teacher a wooden seat (with legs), he shall not sit on a cane-seat (without legs), for the latter touches the ground on all sides.’—Haradatta.
11, Manu II, rr9. '
12. This rule is an exception to I, 2, 7, 5. Manu II, 204.
13. ‘The roller is an implement used by husbandmen, with which the ploughed land is made even. If one person ascends it and another drags it along, the ground becomes even. If that is dragged by the teacher, the pupil shall ascend it at his command. He shall not disobey from fear of the unseemliness of the action.’ — Haradatta.
15. Manu II, 199; regarding the term Guru, see above, I, 2, 6, 29...
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16. In time of need he may attract attention (by any of these acts).
17. If (a pupil) resides (in the same village) with (his teacher after the completion of his studies), he shall go to see him every morning and evening, without being called.
18. And if he returns from a journey, he shall (go to) see him on the same day.
17. If (a pupil) resides (in the same village) with (his teacher after the completion of his studies), he shall go to see him every morning and evening, without being called.
18. And if he returns from a journey, he shall (go to) see him on the same day.
19. If his teacher and his teacher's teacher meet, he shall embrace the feet of his teacher’s teacher, and then show his desire to do the same to his teacher.
20. The other (the teacher) shall (then) forbid it.
21. And (other marks of) respect (due to the teacher) are omitted in the presence of the (teacher's teacher).
22. And (if he does not live in the same village), he shall go frequently to his teacher’s residence, in order to see him, and bring him some (present), with his own hand, be it even only a stick for cleaning the teeth. Thus (the duties of a student have been explained).
23. (Now) the conduct of a teacher towards his pupil (will be explained).
24. Loving him like his own son, and full of attention, he shall teach him the sacred science, without hiding anything in the whole law.
25. And he shall not use him for his own purposes to the detriment of his studies, except in times of distress.
17. This and the following Sftras refer to a person who has finished his studentship, while the preceding ones, from Sfitra 8, apply to the time of studentship also.
24. Weber, Ind. Stud. X, 126.
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26. That pupil who, attending to two (teachers), accuses his (principal and first) teacher of ignorance, remains no (longer) a pupil.
27. A teacher also, who neglects the instruction (of his pupil), does no (longer) remain a teacher.
28. If the (pupil) commits faults, (the teacher) shall always reprove him.
29. Frightening, fasting, bathing in (cold) water, and banishment from the teacher’s presence are the punishments (which are to be employed), according to the greatness (of the fault), until (the pupil) leaves off (sinning).
30. He shall dismiss (the pupil), after he has performed the ceremony of the Samdvartana and has finished his studentship, with these words, ‘Apply thyself henceforth to other duties.’
Prasna I, Parata 8, Kuanpa 9.
1. After having performed the Upakarma for studying the Veda on the full moon of the month Sravaza (July-August), he shall for one month not study in the evening.
26. ‘Another commentator says, “That pupil who offends his teacher in word, thought, or deed, and directs his mind improperly, i.e. does not properly obey, does not (any longer) remain a pupil.” ’—Haradatta,
29. But see also Manu VIII, 299, where corporal punishment is permitted.
9. 1. The Upakarma is the ceremony which is performed every year at the beginning of the course of study. It is in fact the solemn opening of the Brahmanic term. ‘ Because Apastamba uses the word evening (i.e. first part of the night) it is not sinful to study later in the night..—Haradatta. ManuIV,95; Y4g#.I, 142, 143; Weber, Ind. Stud. X, 130 and 134.
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It is in fact the solemn opening of the Brahmanic term. ‘ Because Apastamba uses the word evening (i.e. first part of the night) it is not sinful to study later in the night..—Haradatta. ManuIV,95; Y4g#.I, 142, 143; Weber, Ind. Stud. X, 130 and 134.
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2. On the full moon of the month of Pausha (December—January), or under the constellation Rohizi, he shall leave off reading the Veda.
3- Some declare, (that he shall study) for four months and a half.
4. He shall avoid to study the Veda on a high-road.
5. Or he may study it (on a high-road), after having smeared (a space) with cowdung.
6. He shall never study in a burial-ground nor anywhere near it within the throw of a Samyé.
7. If a village has been built over (a burialground) or its surface has been cultivated as a field, the recitation of the Veda (in such a place) is not prohibited.
8. But if that place is known to have been (a burial-ground), he shall not study (there).
2. The term lasts therefore for five months; (i.e. latter half of Sravana, Bhadrapada, Asvina, Karttika, Margasirsha, and the first half of Pausha.) The Rohinf-day of Pausha is meant.
3. ‘According to this latter opinion the Upékarma should be performed on the full moon of Bhadrapada, as has been taught in another work (Manu IV, 95); the (time of the) Utsargana, (the solemn closing of the term) should be advanced; and after the Utsargana has been performed, one may study the Veda during the light nights of each month until the full moon of Sravana, in order to fix in one’s mind the part learned already ; and in the dark fortnight of each month one may study the Vedangas, i.e. grammar and the rest (Manu IV, 98). On the full moon of Srévana the Upakarma should be performed once more, and that part of the Veda should be studied which has not yet been learned.”— Haradatta.
4. Nigam4A, ‘ high-roads,’ are squares and the like-—Haradatta.
6. The Samyé is either the pin in the bullock’s yoke or the round stick, about a foot and a half in length, which is used for the preparation of the Vedi. Manu IV, 116; Yaga. I, 148.
8. ‘Nor anywhere near it within the throw of a Samya.’ This must be understood from Sftra 6.
[2] Dp. 9 g. A Sfidra and an outcast are (included by the term) burial-ground, (and the rule given, Sdtra 6, applies to them).
10. Some declare, that (one ought to avoid only, to study) in the same house (where they dwell).
11. But if (a student and) a Sidra woman merely look at: each other, the recitation of the Veda must be interrupted,
12. Likewise, if (a student and) a woman, who has had connexion with a man of a lower caste, (look at each other).
13. If he, who is about to study the Veda, wishes to talk to a woman during her courses, he shall first speak to a Brahmaza and then to her, then again speak to a Brahmama, and afterwards study. Thereby the children (of that woman) will be blessed.
14. (He shall not study in a village) in which a corpse lies ;
Thereby the children (of that woman) will be blessed.
14. (He shall not study in a village) in which a corpse lies ;
15. Nor in such a one where KandAlas live.
16. He shall not study whilst corpses are being carried to the boundary of the village,
17. Nor in a forest, if (a corpse or KAmdala) is within sight.
18. And if outcasts have entered the village, he shall not study on that day,
9. Yag#. I, 148.
13. The last part of the Sfitra may also be interpreted: ‘Thus she will be blessed with children.’—Haradatta.
14. Manu IV, 108; Yag#. I, 148.
18. Haradatta explains Bahya, ‘ outcasts,’ by ‘ robbers, such as Ugras and Nishadas.’ But, I think, it means simply such outcasts as live in the forest or outside the village in the Vadi, like the Dhers, Mahars, Mangs of the present day. Most of these tribes, however, are or were given to thieving. See Kullika on Manu X, 28, and the Petersburg Dict. s. v.
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19. Nor if good men (have come).
20. If it thunders in the evening, (he shall not study) during the night.
21. If lightning is seen (in the evening, he shall not study during that night), until he has slept.
22. If lightning is seen about the break of dawn, or at the time when he may distinguish at the distance of a Samy4-throw, whether (a cow) is black or red, he shall not study during that day, nor in the following evening.
23. If it thunders in the second part of the third watch of the night, (he shall not study during the following day or evening).
24. Some (declare, that this rule holds good, if it thunders), after the first half of the night has passed.
25. (Nor shall he study) whilst the cows are prevented from leaving (the village on account of thieves and the like),
26. Nor (on the imprisonment of criminals) whilst they are being executed.
27. He shall not study whilst he rides on beasts (of burden).
28. At the new moon, (he shall not study) for two days and two nights.
19. Yag#. I, 150.
20. Manu IV, 106; Yag#. 1, 145. ‘This rule refers to the rainy season. (For thunder) at other (seasons) he orders below a longer (cessation).’—Haradatta.
24. Manu IV, 120; Yaga. I, 151.
28. ‘For two days,” i.e. on the day of the new moon and the preceding one, the fourteenth of the half month.’ —Haradatta. Manu IV, 113; Yaga. I, 146.
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Prasna I, Parata 8, Kuanpa 10.
1. (Nor shall he study) on the days of the full moons of those months in which the Aaturm4syasacrifice may be performed (nor on the days preceding them).
2. At the time of the Vedotsarga, on the death of Gurus, at the Ash¢aka-Sraddha, and at the time of the Upakarma, (he shall not study) for three days;
3. Likewise if near relations have died.
4. (He shall not study) for twelve days, if his mother, father, or teacher have died.
5. If these (have died), he must (also) bathe for the same number of days.
6. Persons who are younger (than the relation deceased), must shave (their hair and beard).
Likewise if near relations have died.
4. (He shall not study) for twelve days, if his mother, father, or teacher have died.
5. If these (have died), he must (also) bathe for the same number of days.
6. Persons who are younger (than the relation deceased), must shave (their hair and beard).
10. 1. The three full-moon days are Phalgunt (February-March), AshadAt (June-July), Karttikt (October-November).
2. The construction is very irregular, the first noun standing in the nominative and the rest in the locative. A similar irregularity occurs below, I, 3,11, 31. The Vedotsarga is the ceremony which is performed at the end of the Brahmanic term, in January. ‘In the case of the death of a Guru, the vacation begins with the day on which the death occurs. On the other occasions mentioned he shall not study on the day preceding (the ceremony), on the day (of the ceremony), nor on the day following it. —Haradatta. Manu IV, 119; YAg#. 1,144. ‘The Gurus’ intended here, are fathers-in-law, uncles, &c.
3. ‘This rule applies to a student only. It is known from another work that those who have been infected by impurity (on the death of a relation), must not study whilst the impurity lasts.’ — Haradatta. Yea. I, 144.
6. The word anubhavinad, interpreted by Haradatta as ‘ persons who are younger than the deceased,’ is explained in different ways by others; firstly, as ‘the mourners,’ and secondly, as ‘Samanodakas or gentiles beyond the sixth degree.’ In the latter case the Sfitra ought to be translated thus: ‘On the death of gentiles beyond the sixth degree, (the head) ought to be shaved.’
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7. Some declare, that students who have returned home on completion of their studentship, shall never shave, except if engaged in the initiation to a Srautasacrifice.
8. Now a Brahmama also declares, ‘ Verily, an empty, uncovered (pot) is he, whose hair is shaved off entirely ; the top-lock is his covering.’
9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda.
10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights.
11. If (he hears of) the death of a learned Br&hmaza (Srotriya) before a full year (since the death) has elapsed, (he shall interrupt his reading) for one night (and day).
12. Some declare, (that the deceased Srotriya must have been) a fellow-student.
13-14. If a learned Brahmaza (Srotriya) has arrived and he is desirous of studying or is actually studying, (or if he is desirous of teaching or is teach-
4. Regarding the Diksha ‘initiation,’ see Aitareya-brahmana I, 1, and Max Miiller’s History of Ancient Sanskrit Literature, P- 309 seq.
8. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sftra.
g. Sattras, ‘sacrificial sessions,’ are sacrifices which last longer than twelve days.
8. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sftra.
g. Sattras, ‘sacrificial sessions,’ are sacrifices which last longer than twelve days.
1o. ‘But in his opinion it should be twelve days, as declared above, Sfitra 4..—Haradatta. It appears, therefore, that this Sftra is to be connected with Sfttra 4.
11. ‘ Because the word “death” is used here, death only is the reason (for stopping the reading), in the case of Gurus and the rest (i.e. the word “died” must be understood in Sftra 2 and the following ones).’—Haradatta.
38 APASTAMBA. I, 3, To.
ing,) he may study or teach after having received permission (to do so from the Srotriya).
15-16. He may likewise study or teach in the presence of his teacher, if (the latter) has addressed him (saying), ‘ Ho, study! (or, Ho, teach !)’
17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher.
18. Or if, whilst they study, another person comes in, he shall continue his recitation, after those words (‘ Ho, study !’) have been pronounced (by the newcomer).
19. The barking of (many) dogs, the braying of (many) asses, the cry of a wolf or of a solitary jackal or of an owl, all sounds of musical instruments, of weeping, and of the Saman melodies (are reasons for discontinuing the study of the Veda).
20. If another branch of the Veda (is being recited in the neighbourhood), the Saman melodies shall not be studied.
21. And whilst other noises (are being heard, the recitation of the Veda shall be discontinued), if they mix (with the voice of the person studying).
15-16. Manu II, 73.
17. Manu II, 73.
18, Haradatta states rightly, that the plural (‘they study’) is useless. According to him, the use of the verb in the singular may be excused thereby, that the advice is addressed to each of the persons engaged in study. Manu IV, 122.
1g. The ekasrzka, ‘solitary jackal,’ is now called Balu or Pheough, and is considered to be the constant companion of a tiger or panther. Its unharmonious cry is, in the present day also, considered to be an evil omen. Y4g#. I, 148; Manu IV, 108, 115 and 123.
21. Manu IV, rat.
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22. After having vomited (he shall not study) until he has slept.
23. Or (he may study) having eaten clarified butter (after the attack of vomiting).
24. A foul smell (is a reason for the discontinuance of study).
25. Food turned sour (by fermentation), which he has in his stomach, (is a reason for the discontinuance of the recitation, until] the sour rising ceases).
26. (Nor shall he study) after having eaten in the evening,
27. Nor as long as his hands are wet.
28. (And he shall discontinue studying) for a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindikaraza has not yet been performed),
29. Or until the food (eaten on that occasion) is digested.
Nor as long as his hands are wet.
28. (And he shall discontinue studying) for a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindikaraza has not yet been performed),
29. Or until the food (eaten on that occasion) is digested.
30. But he shall (always) eat in addition (to the meal given in honour of a dead person), food which has not been given ata sacrifice to the Manes.
22. Manu lV, rar.
24. Manu IV, 107; Yaga. I, 150.
25. Manu IV, 121.
26. ‘Therefore he shall sup, after having finished his study. — Haradatta.
27. Manu IV, 121; Yaga. I, 149.
28. Manu IV, 112; Yaga. I, 146.
2g. ‘If that food has not been digested by the end of that time (i.e. in the evening), he shall not study until it has been digested.’—Haradatta.
30. ‘Because in this Sfitra the expression “food not given at a Sraddha” occurs, some think that the preceding Sftra refers to “food eaten at a Sraddha.” ’—Haradatta. This explanation is not at all improbable.
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Prasna I, Parata 8, Kuawopa 11.
1. (The recitation of the Veda shall be interrupted for a day and evening if he has eaten), on beginning a fresh KAzda (of his Veda), food given by a motherless person,
2. And also if he has eaten, on the day of the completion of a Kazda, food given by a fatherless person.
3. Some declare, that (the recitation shall be interrupted for the same space of time), if he has eaten at a sacrifice offered in honour of gods who were formerly men.
4. Nor is the recitation interrupted, if he has eaten rice received the day before, or raw meat (though these things may have been offered in honour of the dead),
5. Nor (if he has eaten at a funeral dinner) roots or fruits of herbs and trees.
6. When he performs the ceremony for beginning a KAzda, or when he studies the index of the Anu-
11. 1. The Black Yagur-veda, to which Apastamba belongs, is divided throughout into books called Kandas.
3. Haradatta names as such gods, Nandisvara and Kubera. Other commentators, however, explain Manushyaprakrzti by Manushyamukha, ‘possessing human faces.’ A similar rule occurs Gautama XVI, 34, where a Manushyayag#a is mentioned as a cause for discontinuing the recitation of the Veda. In his commentary on Gautama, also, Haradatta is in doubt. He first refers the term to the sacraments like the Simantonnayana, and then adds, that some explain it to mean ‘a sacrifice to gods who formerly were men.’
4. This Sfitra is an exception to I, 3, 10, 28.
6. Haradatta’s commentary on this Sdtra is very meegre, and he leaves the word anuvakyam unexplained. I am not certain that my explanation is correct. But it is countenanced by the statements of the Grzhya-sitras regarding the order of studying. Weber, Ind. Stud. X, 132.
I, 3, 11- THE STUDY OF THE VEDA. 4!
vakas of a (KAzda), he shall not study that (K4zda) on that day (nor in that night).
I am not certain that my explanation is correct. But it is countenanced by the statements of the Grzhya-sitras regarding the order of studying. Weber, Ind. Stud. X, 132.
I, 3, 11- THE STUDY OF THE VEDA. 4!
vakas of a (KAzda), he shall not study that (K4zda) on that day (nor in that night).
7. And if he performs the ceremonies prescribed on beginning or ending the recitation of one entire Veda, he shall not study that Veda (during that day).
8. If the wind roars, or if it whirls up the grass on the ground, or if it drives the rain-drops forward during a rain-shower, (then the recitation shall be interrupted for so long a time as the storm lasts).
9. (Nor shall he study) on the boundary between a village and forest,
10. Nor ona highway.
11. If (some of his) fellow-students are on a journey, he shall not study during that day, (the passage) which they learn together.
12. And whilst performing acts for his pleasure,
13. Such as washing his feet, shampooing or anointing himself,
14. He shall neither study nor teach, as long as he is thus occupied.
4. Yag#. I, 145. This Sfitra is a Gadpaka or ‘such a one which indicates the existence of a rule not expressly mentioned.’ Above (I, 3, 9, 1) the yearly performance of the Upakarma and Utsarga ceremonies for the beginning and end of the Brahmanic term has been prescribed. In this Stra the performance of the Upakarma and Utsarga at the beginning and completion of the Pardyana or the vow to go through a whole Veda is incidentally mentioned. Thence it may be inferred that these ceremonies must be likewise performed on the latter occasions, though no absolute tule to this effect has been given. Such G#dipakas are of frequent occurrence in all Sftras, and constitute one of the chief difficulties of their interpretation.
8. Yag#. 1, 149; Manu IV, 102, 122.
11. Others explain the Sfitra thus: ‘If he meets fellow-students, after they have come home from a journey, he shall not study with them on that day.’
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15. (He shall not study or teach) in the twilight,
16. Nor whilst sitting on a tree,
17. Nor whilst immersed in water,
18. Nor at night with open doors,
19. Nor in the day-time with shut doors.
20. During the spring festival and the festival (of Indra), in the month of Ashd4dda (June-July), the study of an Anuvaka is forbidden.
21. (The recitation) of the daily portion of the Veda (at the Brahmayagza is likewise forbidden if done) in a manner differing from the rule (of the Veda).
22. (Now follows) the rule (for the daily recitation) of that (Brahmayagza).
23. Before taking his morning-meal, he shall go to the water-side, and having purified himself, he shall recite aloud (a portion of the Veda) in a pure
15. Yaga. I, 145; Manu IV, 113.
16. Vag#. I, 151; Manu IV, 120.
22. (Now follows) the rule (for the daily recitation) of that (Brahmayagza).
23. Before taking his morning-meal, he shall go to the water-side, and having purified himself, he shall recite aloud (a portion of the Veda) in a pure
15. Yaga. I, 145; Manu IV, 113.
16. Vag#. I, 151; Manu IV, 120.
20. According to Haradatta, Apastamba uses the word Anuvaka in order to indicate that smaller portions of the Veda may be studied. Others think, that by Anuvaka, the Samhita and the Brahmana are meant, and that the study of the Angas is permitted. The Vasantotsava, or spring-festival, which, according to the Dramas, was, in olden times, kept all over India, falls, according to Haradatta, on the thirteenth of the first half of Xaitra, about the beginning of April.
21. ‘Hence, if one has forgotten it and eaten one’s breakfast, a penance, not the Brahmayag#a, must be performed.’—Haradatta.
23. See Taittiriya Aranyaka II, 11, 1 and 11; Asv.Grz. SQ.III, 2,1-2. In our days this rule is usually not observed. Brahmazas mostly recite at the daily Brahmayagéa, ‘ Veda-offering,’ one particular formula, which symbolically comprises the whole Veda. A few learned Brahmaza friends, however, have assured me, that they still recite the whole of their Sakh& every year according to this rule of Apastamba.
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place, leaving out according to (the order of the) texts (what he has read the day before).
24. If a stoppage of study is enjoined (for the day, he shall recite the daily portion) mentally.
25. If lightning flashes without interruption, or, thunder rolls continually, if a man has neglected to purify himself, if he has partaken of a meal in honour of a dead person, or if hoarfrost lies on the ground, (in these cases) they forbid the mental recitation (of the daily portion of the Veda).
26. Some forbid it only in case one has eaten a funeral dinner.
27. Where lightning, thunder, and rain happen together out of season, the recitation shall be interrupted for three days.
28. Some (declare, that the recitation shall stop) until the ground is dry.
29. If one or two (of the phenomena mentioned in Sftra 27 appear, the recitation shall be interrupted) from that hour until the same hour next day.
30. In the case of an eclipse of the sun or of the moon, of an earthquake, of a whirlwind, of the fall of a meteor, or of a fire (in the village), at whatever time these events happen, the recitation of all the sacred sciences (Vedas and Angas) must be interrupted from that hour until the same hour next day.
31. Ifa cloud appears out of season, if the sun or the moon is surrounded by a halo, if a rainbow, a parhelion or a comet appears, if a (high) wind (blows),
25. Yag#.1, 149; Manu IV, 106, 120, 127; Taitt. Ar. Il, 15,1.
26. Manu IV, rog, 116.
24. Manu IV, 103 and 104,
30. Yaga. I, 145; Manu IV, 105, 118.
31. Manu IV, 104, and see above.
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Yag#.1, 149; Manu IV, 106, 120, 127; Taitt. Ar. Il, 15,1. 26. Manu IV, rog, 116.
24. Manu IV, 103 and 104,
30. Yaga. I, 145; Manu IV, 105, 118.
31. Manu IV, 104, and see above.
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a foul smell (is observed), or hoarfrost (lies on the ground, at all these occasions (the recitation of all the sacred sciences must be interrupted) during the duration (of these phenomena).
32. After the wind has ceased, (the interruption of the recitation continues) for one muhfrta.
33. If (the howl of) a wolf or of a solitary jackal (has been heard, he shall stop the reading) until he has slept.
34. At night (he shall not study) in a wood, where there is no fire nor gold.
35. Out of term he shall not study any part of the Veda which he has not learnt before.
36. Nor (shall he study during term some new part of the Veda) in the evening.
37. That which has been studied before, must never be studied (during the vacation or in the evening).
38. Further particulars (regarding the interruption
32. One muhfirta= 48 minutes. :
36. Other commentators interpret the Sftra in a different sense. They take it to mean: ‘And during the night (from the twelfth to the thirteenth of each half of the month, he shall not study at all, be it in or out of term),’
37. ‘ What has been studied before, must not be studied (again) at any time in the vacation nor in the evening.’ —Haradatta.
38. Haradatta thinks that by ‘ Parishad,’ Manu’s and other Dharma-sdstras are meant. This explanation is, however, not exact. Parishad, ‘assemblage,’ means, in the language of the S4stras, either a Pa#, an assemblage of learned Brahmans called together to decide some knotty point of law, or a Brahminical school, which studies a particular redaction of the Veda (see the Petersburg Dict. s.v.) The latter meaning is that applicable to this Sftra. By ‘Parishadahk’ are here intended the Vedic schools, and their writings and teaching. Gautama also says, XVI, 49, Pratividyam yan smaranti smaranti, ‘(he shall observe the stoppages of thep. 45 of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools.
Prasna I, Parara 4, Kuawnpa 12.
1. A Br&hmaza declares, ‘ The daily recitation (of the Veda) is austerity.’
2. In the same (sacred text) it is also declared, ‘Whether he recites the daily portion of the Veda standing, or sitting, or lying down, he performs austerity thereby ; for the daily recitation is austerity.’
3. Now the Vagasaneyi-brahmava declares also, ‘ The daily recitation is a sacrifice at which the Veda is offered. When it thunders, when lightning flashes or thunderbolts fall, and when the wind blows violently, these sounds take the place of the exclamations Vasha¢ (Vausha¢ and Sv4ha). Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vasha¢ (should be heard) in vain.’
Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vasha¢ (should be heard) in vain.’
Veda-study) which they teach in (the writings belonging to) each of the Vedas.’
12. 1. ‘It procures as much reward as penance.’—Haradatta. Manu II, 166 ; Weber, Ind. Stud. X, 113. The phrase occurs frequently in the Brahmaaas, e.g. Taitt. Ar. II, 14, 3
2. Regarding the proper position at the ‘ Veda-offering,’ or daily recitation, see above, I, 3, 11, 23, and Taitt. Ar. Il, 11, 3. Passages similar to the first part of the sentence quoted in this Satra occur Taitt. Ar. II, 12, 3, and 15, 3. It ought to be observed, that the Taitt. Ar. in both places has the word ‘ vragan,’ which is also read in the P. and P.U. MSS. The second part is taken apparently from the same work, II, 14, 2
3. See Satapatha-brahmanza XI, 5, 6, 8, where a passage very similar to that quoted by Apastamba occurs. Vasha/ and the other exclamations, which are pronounced by the Hotr?-priest, serve as signals for the Adhvaryu to throw the oblations into the fire.
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4. The conclusion of the passage from that (VAagasaneyi-brahmaza is found) in another Sakha (of the Veda).
5. ‘Now, if the wind blows, or if it thunders, or if lightning flashes, or thunderbolts fall, then he shall recite one Azk-verse (in case he studies the Rig-veda), or one Yagus (in case he studies the Yagur-veda), or one Séman (in case he studies the Sdma-veda), or (without having regard to his particular Veda, the following Yagus), “ Bhik Bhuvad, Suva, in faith I offer true devotion.” Then, indeed, his daily recitation is accomplished thereby for that day.’
6. If that is done, (if the passage of the Vagasaneyi-brahmaza is combined with that quoted in Sdtra 5, the former stands) not in contradiction with the decision of the Aryas.
7. For they (who know the law) teach both the continuance and the interruption (of the daily recitation of the Veda). That would be meaningless, if one paid attention to the (passage of the) VAgasaneyi-brahmaza (alone).
8. For no (worldly) motive for the decision of those Aryas is perceptible ; (and hence it must have a religious motive and be founded on a passage of the Veda).
g. (The proper interpretation therefore is, that) the prohibition to study (given above and by the
5. ‘Some suppose that the words BhA Bhuvak and Suvahk &c. (are to be used only) if one studies the Brahmaza portion of the Veda, not everywhere.’— Haradatta.
6. Haradatta explains Aryas by visish/4A, ‘excellent ones,’ i.e. persons who know the law, and he gives Manu as an instance.
8. See above, I, 1, 4, 9 and 10, and notes.
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Aryas generally) refers only to the repetition of the sacred texts in order to learn them, not to their application at sacrifices.
persons who know the law, and he gives Manu as an instance.
8. See above, I, 1, 4, 9 and 10, and notes.
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Aryas generally) refers only to the repetition of the sacred texts in order to learn them, not to their application at sacrifices.
10. (But if you ask, why the decision of the Aryas presupposes the existence of a Vedic passage, then I answer): All precepts were (originally) taught in the Brahmamas, (but) these texts have been lost. Their (former existence) may, however, be inferred from usage.
11. But it is not (permissible to infer the former existence of) a (Vedic) passage in cases where pleasure is obtained (by following a rule of the Smr‘ti or a custom).
12. He who follows such (usages) becomes fit for hell.
13. Now follow (some rites and) rules that have been declared in the Brahmazas.
14. By way of laudation they are called ‘great sacrifices ’ or ‘ great sacrificial sessions.’
15. (These rites include): The daily Bali-offering
1o. How then is their existence known? ‘ They are inferred from usage.’ ‘‘‘ Usage” means the teaching of the law-books and the practice. From that it is inferred that Manu and other (authors of law-books) knew such texts of the Brahmazas. For how could otherwise (A:shis like Manu) teach in their works or practise (such customs) for which no authority is now found? And certainly they were intimately connected with the revealed texts (i.e. saw them).’—Haradatta.
11. Compare above, I, 1, 4, 8—-ro.
13. The consequence of the introduction of these rules into a Smriti work is, that their omission must be expiated by a Smarta penance and not by a Srauta one.
14. The commentator observes, that, as these rites are called ‘great sacrifices,” by way of laudation only, the particular laws binding on performers of real Soma-sacrifices cannot be transferred to the performers of these ceremonies. Regarding thep. 13 to the (seven classes of) beings; the (daily) gift of (food) to men according to one’s power;
Prasna I, Parata 4, Kuawpa 13.
1. The oblation to the gods accompanied by the exclamation Svaha, which may consist even of a piece of wood only ; the offering to the Manes accompanied by the exclamation Svadh4, which may consist even of a vessel with water only ; the daily recitation.
2. Respect must be shown to those who are superior by caste,
3. And also to (persons of the same caste who are) venerable (on account of learning, virtue, and the like).
4. A man elated (with success) becomes proud, a proud man transgresses the law, but through the transgression of the law hell indeed (becomes his portion).
5. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home.
6. The syllable ‘Om’ is the door of heaven.
term ‘great sacrifices,’ see also Taitt. Ar. II, 11, 10, 1 seq., and Satapatha-brahmaza XI, 5, 6, 1.
5. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home.
6. The syllable ‘Om’ is the door of heaven.
term ‘great sacrifices,’ see also Taitt. Ar. II, 11, 10, 1 seq., and Satapatha-brahmaza XI, 5, 6, 1.
13. 1. Taitt. Ar. II, 10, 2 and 3, and Satapatha-br. loc. cit. 2. Haradatta observes, that some consider the Devayag#a, mentioned in the Sfitra, to be different from the Vaisvadeva, but that he holds it to be the same. Further he mentions, that some prescribe this Vaisvadeva to be performed even if one has nothing to eat.
2. ‘Namely, by allowing them to walk in front on the road and by giving them perfumed garlands and the like at festive occasions.’ —Haradatta.
5. Haradatta gives as an example the order to fetch water, and adds that a voluntary act on a former pupil’s part ought not to be forbidden.
6. Compare also Taitt. Ar. I, 2, 4, and Manu II, 74.
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Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it.
7. If he has spoken anything else (than what refers to the lesson, he shall resume his reading by repeating the word‘Om’). Thus the Veda is separated from profane speech.
8. And at sacrifices the orders (given to the priests) are headed by this word.
9g. And in common life, at the occasion of ceremonies performed for the sake of welfare, the sentences shall be headed by this word, as, for instance, ‘(Om) an auspicious day,’ ‘(Om) welfare,’ ‘(Om) prosperity.’
10. Without a vow of obedience (a pupil) shall not study (nor a teacher teach) a difficult (new book) with the exception of (the texts called) TriZsravama and Trifsahavaéana.
11. H4rita declares, that the (whole) Veda must be studied under a vow of obedience until there is no doubt (regarding it in the mind of the pupil).
9. The example given in the Sftra is that of the Puzyahavafana, which precedes every Grzhya ceremony, and at which the sacrificer Tequests a number of invited Brahmamas to wish him success. The complete sentences are, The sacrificer: Om karmanah puzydham bhavanto bruvantviti, ‘Om, wish that the day may be auspicious for the performance of the ceremony.’ The Brahmamas: Om puzyaham karmama iti, ‘Om, may the day be auspicious for the ceremony.’ In the same manner the Brahmamas afterwards wish ‘welfare,’ svasti, ‘ prosperity,’ vrzddhi, to the sacrificer.
1o. Manu II, rrz2. ,
11. The meaning of Harita is, that the vow of obedience is required for the Trifsravama and Trifsahavakana, which Apastamba exempted in the preceding Sftra. It follows from this rule that the Angas or works explanatory of the Veda need not be studied under a vow of obedience.
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12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda.
13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts.
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12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda.
13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts.
14. Some (declare, that he shall do so) always, (if the substitute is) a worthy person.
15. But obedience (as towards the teacher) is not required (to be shown towards such a person).
16. And (pupils) older (than their teacher need not show him obedience).
17. If (two persons) teach each other mutually (different redactions of) the Veda, obedience (towards each other) is not ordained for them.
18. (For) the (wise) say, ‘The Veda-knowledge (of either of them) grows.’
19. Svetaketu declares, ‘He who desires to study more, after having settled (as a householder), shall dwell two months every year, with collected mind, in the house of his teacher,’
20. (And he adds), ‘ For by this means I studied a larger part of the Veda than before, (during my studentship.) ’
21. That is forbidden by the SAstras.
22. For after the student has settled as a householder, he is ordered by the Veda, to perform the daily rites,
13. This rule is a supplement to I, 2, 7, 29.
14. ‘“A worthy person,” i.e. on account of his learning or character.’—Haradatta.
16. ‘According to some, this rule refers only to the time after the instruction has been completed; according to others, to the time of studentship.’ —Haradatta. But see Manu II, 151 seq.
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Prasna I, Parata 4, Kuanpa 14.
1. (That is to say) the Agnihotra, hospitality,
2. And what else of this kind (is ordained).
3. He whom (a student) asks for instruction, shall certainly not refuse it ;
4. Provided he does not see in him a fault, (which disqualifies.him from being taught).
5. If by chance (through the pupil’s stupidity the teaching) is not completed, obedience towards the (teacher is the pupil’s only refuge).
6. Towards a mother (grandmother and greatgrandmother) and a father (grandfather and greatgrandfather) the same obedience must be shown as towards a teacher.
7. The feet of all Gurus must be embraced (every day) by a student who has returned home;
8. And also on meeting them, after returning from a journey.
9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority.
10. And respect (must) always (be shown to one’s elders and betters), according to the injunction
14. 1. The Agnihotra, i.e. certain daily oblations of clarified butter.
3. Manu JI, rog—115. 5. Manu II, 218.
6. Manu II, 228, 235.
4. The word Gurus, ‘venerable persons,’ includes besides the teacher and persons mentioned in the preceding Sfitra, an elder brother, a maternal uncle, and all others who are one’s betters or elders. See above, I, 2, 6, 29-35.
8. ‘ That is to say, whether he himself or “the venerable persons” undertook the journey.’— Haradatta.
See above, I, 2, 6, 29-35.
8. ‘ That is to say, whether he himself or “the venerable persons” undertook the journey.’— Haradatta.
9. Manu II, 133. 10. See above, I, 4, 13, 2.
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(given above and according to the order of their seniority).
11. He shall salute an officiating priest, a fatherin-law, a father’s brother, and a mother’s brother, (though they may be) younger than he himself, and (when saluting) rise to meet them.
12. Or he may silently embrace their feet.
13. A friendship kept for ten years with fellowcitizens (is a reason for giving a salutation, and so is) a friendship, contracted at school, which has lasted for five years. But a learned Brahmaza (known) for less than three years, must be saluted.
14. If the age (of several persons whom one meets) is exactly known, one must salute the eldest (first).
15. He need not salute a person, who is not a Guru, and who stands in a lower or higher place than he himself.
16. Or he may descend or ascend (to the place where such a person stands) and salute him.
17. But every one (Gurus and others) he shall salute, after having risen (from his seat).
18. If he is impure, he shall not salute (anybody) ;
19. (Nor shall he salute) a person who is impure.
11, Manu II, 130.
12. The commentator adds that the mode of salutation must depend on their learning and virtue.
13. Manu II, 134.
16. This Sftra, like the preceding, refers to those who are not ‘Gurus.’
17. Manu II, r2o.
18, ‘Impure,’ i.e. unfit for associating with others on account of the death of relations or through other causes, see below, I, 5,
15, 7 seq.
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20. Nor shall he, being impure, return a salutation.
21. Married women (must be saluted) according to the (respective) ages of their husbands.
22. He shall not salute with his shoes on, or his head wrapped up, or his hands full.
23. In saluting women, a Kshatriya or a Vaisya he shall use a pronoun, not his name.
24. Some (declare, that he shall salute in this manner even) his mother and the wife of his teacher.
25. Know that a Brahmama of ten years and a Kshatriya of a hundred years stand to each other in the relation of father and son. But between those two the Braéhmaza is the father.
26. A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).
27. (He shall ask under the same conditions) a Kshatriya, about his health (employing the word andmaya) ;
28. A Vaisya if he has lost anything (employing the word anash/a).
23. He shall say, ‘I salute,’ not ‘I, N. N., salute.’ Manu II, 123.
24. Apastamba, of course, holds the contrary opinion. Manu Il, 216.
25. This verse, which is found with slight variations in most Smrttis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135.
N., salute.’ Manu II, 123.
24. Apastamba, of course, holds the contrary opinion. Manu Il, 216.
25. This verse, which is found with slight variations in most Smrttis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135.
26. Of course, in case the person addressed is a Brahman. Manu II, 127. Kullfka quotes under this verse the above and the following Sftras. But his quotation has only a faint resemblance to our text.
28. That is to say in these terms: ‘I hope you have not lost any cattle or other property !’—Haradatta.
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29. A Sidra, about his health (employing the word 4rogya).
30. He shall not pass a learned Brahmaza without addressing him ;
31. Nor an (unprotected) woman in a forest (or any other lonely place).
Prasna I, Parata 5, Kuawpa 15.
1. When he shows his respect to Gurus or aged persons or guests, when he offers a burnt-oblation (or other sacrifice), when he murmurs prayers at dinner, when sipping water and during the (daily) recitation of the Veda, his garment (or his sacrificial thread) shall pass over his left shoulder and under his right arm.
2. By sipping (pure) water, that has been collected on the ground, he becomes pure.
3. Or he, whom a pure person causes to sip water, (becomes also pure).
31. He shall address a woman in order to re-assure her, and do it in these terms: ‘ Mother, or sister, what can I do for you? Don’t be afraid!’ &c.—Haradatta.
15. x. Taitt. Ar. II, 1, 2 seq.; Manu IV, 58.
2. Pure water is that which a cow will drink. Y4g#. I, 192; Manu V, 128.
3. The ceremony of ‘sipping water’ may be performed in two ways; either the ‘person sipping’ may take the water out of a river, pond, &c., or he may get the water poured into his hand by another person. But, according to Apastamba, he must not take a pot or gourd in his left hand and pour the water into his right, as some Smritis allow. The reason for this rule is, that Apastamba considers it essential that both hands should be used in conveying the water to the mouth; see also above, I, 1, 4, 21. This agrees with the custom now followed, which is to bend the right hand into the form of a cow’s ear, and to touch the right wrist with the left hand while drinking.
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4. He shall not sip rain-drops.
5. (He shall not sip water) from a (natural) cleft in the ground.
6. He shall not sip water heated (at the fire) except for a particular reason (as sickness).
7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands).
8. If he can (find water to sip) he shall not remain impure (even) for a muhdrta.
9. Nor (shall he remain) naked (for a muhirta if he can help it).
10. Purification (by sipping water) shall not take place whilst he is (standing) in the water.
11. Also, when he has crossed a river, he shall purify himself by sipping water.
12. He shall not place fuel on the fire, without having sprinkled it (with water).
10. Purification (by sipping water) shall not take place whilst he is (standing) in the water.
11. Also, when he has crossed a river, he shall purify himself by sipping water.
12. He shall not place fuel on the fire, without having sprinkled it (with water).
4. ‘Some think, that this Sftra is intended to forbid also the drinking of rain-water. Other commentators declare that, according to this Sftra, it is allowed to use for “sipping” drops of water which fall from a vessel suspended by ropes [because the Sftra emphatically excludes “rain-drops” only ].’—Haradatta.
6. Manu II, 61. ‘Because the term “heated by fire” is used, there is no objection to water heated by the rays of the sun. In the same manner the use of “hot” water only is usually forbidden in the Smrtis.’—Haradatta.
4. ‘Because the phrase “ with empty hands” is used, he commits no fault if he raises his hand, holding a stick or a clod. Some declare, that the term “touching water” (rendered by “ washing”) means “sipping water.” ’-—Haradatta.
11, The translation given above is based on the interpretation of Haradatta, who considers that Apastamba holds ‘crossing a river’ to cause impurity. The natural and probably the right interpretation, however, is that rejected by Haradatta, ‘ But he shall sip water after having come out (of the river or tank).’
12. ‘On the fire used for Vedic or Smfrta sacrifices or for
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13. (Ifhe is seated in company with) other unclean persons on a seat consisting of a confused heap of straw, and does not touch them, he may consider himself pure.
14. (The same rule applies, if he is seated) on grass or wood fixed in the ground.
15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water.
16. If he has been touched by a dog, he shall bathe, with his clothes on;
17. Or he becomes pure, after having washed that part (of his body) and having touched it with fire and again washed it, as well as his" feet, and having sipped water.
18. Unpurified, he shall not approach fire, (so near that he can feel the heat).
19. Some declare, that (he shall not approach nearer) than the length of an arrow.
20. Nor shall he blow on fire with his breath.
21. Nor shall he place fire under his bedstead.
household purposes.” .. . Some declare, that (the fuel need not be sprinkled with water) if used for the kitchen fire.’—Haradatta.
14. Haradatta’s commentary is of little use, and I am not quite certain that my translation is correct.
15. Manu V, 118.
17. This second proceeding is adopted in case the dog has touched the hands or the lower parts of the body, as may be learnt by the comparison of a verse of Manu.
18. Manu IV, 142; Yaga. I, 155.
15. Manu V, 118.
17. This second proceeding is adopted in case the dog has touched the hands or the lower parts of the body, as may be learnt by the comparison of a verse of Manu.
18. Manu IV, 142; Yaga. I, 155.
zo. Manu IV, 53. Haradatta mentions other explanations of this Sfitra. Some say, that the Srauta fire may be kindled by blowing, because that is ordained particularly in the Vagasaneyaka, but that the domestic fire is not to be treated so. Others again consider the rule absolute, and say, that a hollow reed or bellows must be used for kindling the fire, lest drops of saliva should fall upon it.
21. Manu IV, 54.
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22. It is lawful for a Brahmaza to dwell in a village, where there is plenty of fuel and water, (and) where he may perform the rites of purification by himself.
23. When he has washed away the stains of urine and faeces after voiding urine or faces, the stains of food (after dinner), the stains of the food eaten the day before (from his vessels), and the stains of semen, and has also washed his feet and afterwards has sipped water, he becomes pure.
Prasna I, Parata 5, Kuanpa 16.
1. He shall not drink water standing or bent forwards.
2. Sitting he shall sip water (for purification) thrice, the water penetrating to his heart.
22. The last condition mentioned in the Sidtra indicates, that the place must have a river or tank, not wells only, as the purification by sipping water cannot be performed without help, with water from wells.
23. Manu V, 138.
16. 1. Haradatta takes 44am here to mean ‘to drink water,’ and thinks that it is forbidden to do this standing or in a bent position. Others refer the prohibition to ‘sipping water for the sake of purification,’ and translate, ‘He shall not sip water standing or in a bent position (except in case of necessity),’ i.e. if the bank of the river is so high that he cannot reach the water sitting down, and in this case he shall enter it up to his thighs or up to his navel.
2. Manu II, 60 and 62; V, 139; and Yaga. I, 20 and 27; Weber, Ind. Stud. X, 165. Haradatta observes, that the further particulars regarding purification by sipping water must be supplied from other Smritis. The rule quoted by him is as follaws: ‘The performer should be sitting in a pure place, not on a seat, except when sipping water after dinner, and should sip thrice from his hand water which is free from bubbles and foam, and which he has attentively regarded, in such a quantity as would cover a MAsha-
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3. He shall wipe his lips three times.
4. Some (declare, that he shall do so) twice.
5. He shall then touch (his lips) once (with the three middle fingers).
6. Some (declare, that he shall do so) twice.
7. Having sprinkled water on his left hand with his right, he shall touch both his feet, and his head and (the following three) organs, the eyes, the nose, and the ears.
8. Then he shall wash (his hands).
6. Some (declare, that he shall do so) twice.
7. Having sprinkled water on his left hand with his right, he shall touch both his feet, and his head and (the following three) organs, the eyes, the nose, and the ears.
8. Then he shall wash (his hands).
9. But if he is going to eat he shall, though pure, twice sip water, twice wipe (his mouth), and once touch (his lips).
10. He shall rub the gums and the inner part of his lips (with his finger or with a piece of wood) and then sip water.
11. He does not become impure by the hair (of his moustaches) getting into his mouth, as long as he does not touch them with his hand.
12. If (in talking), drops (of saliva) are perceived to fall from his mouth, then he shall sip water.
13. Some declare, that if (the saliva falls) on the ground, he need not sip water.
bean. The water sipped by a Brahman should reach his heart, that sipped by a Kshatriya the throat, and that sipped by a Vaisya the palate. A Sfidra sips once as much as to wet his tongue.’
4. The eyes are to be touched with the thumb and the fourth finger, either at once, or one after the other, the nostrils with the thumb and the second finger, the ears with the thumb and the small finger.
9. Manu V, 138.
11. Haradatta observes that this Sfitra shows, that every other foreign substance brought with the food into the mouth, makes the food ‘leavings’ and the eater impure. Manu V, 141.
12, Manu V, 141 declares sipping to be unnecessary in this case.
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14. On touching during sleep or in sternutation the effluvia of the nose or of the eyes, on touching blood, hair, fire, kine, a Brahmawza, or a woman, and after having walked on the high road, and after having touched an impure (thing or man), and after having put on his lower garment, he shall either bathe or sip or merely touch water (until he considers himself clean).
15. (Or he may touch) moist cowdung, wet herbs, or moist earth.
16. He shall not eat meat which has been cut with a sword (or knife) used for killing.
17. He shall not bite off with his teeth (pieces from) cakes (roots or fruits).
18. He shall not eat in the house of a (relation within six degrees) where a person has died, before the ten days (of impurity) have elapsed.
19. (Nor shall he eat in a house) where a lyingin woman has not (yet) come out (of the lying-in chamber),
20. (Nor in a house) where a corpse lies.
14. Manu V, 145.
18, ‘The term “ten days” is used in order to indicate the time of impurity generally. In some cases, as that of a Kshatriya, this lasts longer. In other cases, where the impurity lasts thirty-six hours only, (the abstention from dining in such houses is shorter.)—Haradatta. Manu IV, 217.
19. A lying-in woman is impure, and must not be touched during the first ten days after her confinement. During this time, she exclusively occupies the Sftikagrzha or lying-in chamber. Manu IV, 217.