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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 6 of 13

Prasna I, Parata 11, Kuanpa 30.

1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been).

2. (He may) also (bathe) after having kept the student’s vow for forty-eight, (thirty-six or twentyfour) years, (though he may not have mastered the Veda).

3. Some declare, that the student (shall bathe) after (having acquired) the knowledge of the Veda and after (the expiration of) his vow.

30. 1. The bath is taken at the end of the studentship, and forms part of the Samévartana-ceremony. From this rite a student who has completed his course of study derives the name Snataka, ‘ one who has bathed.’ See also Weber, Ind. Stud. X, 125.

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4. To all those persons who have bathed (in accordance with any of the above rules must be shown) the honour due to a Sn&taka.

5. The reverence (shown to a Snataka) brings, however, different rewards according to the degree of devotion or of learning (possessed by the person honoured).

6. Now follow the observances (chiefly to be kept) by a Snataka.

7. He shall usually enter the village and leave it by the eastern or the northern gate.

8. During the morning and evening twilights, he shall sit outside the village, and not speak anything (referring to worldly matters).

g. (But an Agnihotri, who is occupied at home by oblations in the morning and evening, must not go out; for) in the case of a conflict (of duties), that enjoined by the Veda is the more important.

10. He shall avoid all dyed dresses,

11. And all naturally black cloth.

12. He shall wear a dress that is neither shining,

13. Nor despicable, if he is able (to afford it).

14. And in the day-time he shall avoid to wrap up his head, except when voiding excrements.

15. But when voiding excrements, he shall envelop his head and place some (grass or the like) on the ground.

16. He shall not void excrements in the shade (of a tree, where travellers rest).

10. The rule to wear white garments is given Yag#. I, 131;
Manu IV, 35.

13. Manu IV, 34.

13. Manu IV, 49.

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17. But he may discharge urine on his own shadow.

18. He shall not void excrements with his shoes on, nor on a ploughed field, nor on a path, nor in water.

19. He shall also avoid to spit into, or to have connection with a woman in water.

20. He shall not void excrements facing the fire, the sun, water, a Brahmaza, cows, or (images of) the gods.

21. He shall avoid to clean his body from excrements with a stone, a clod of earth, or with (boughs of) herbs or trees which he has broken off, whilst they were on the tree and full of sap.

22. If possible, he shall not stretch out his feet towards a fire, water, a Brahmaza, a cow, (images of) the gods, a door, or against the wind.

23. Now they quote also (the following verse) :

Prasna I, Parara 11, Kuawpa 31.

22. If possible, he shall not stretch out his feet towards a fire, water, a Brahmaza, a cow, (images of) the gods, a door, or against the wind.

23. Now they quote also (the following verse) :

Prasna I, Parara 11, Kuawpa 31.

1. He shall eat facing the east, void feeces facing the south, discharge urine facing the north, and wash his feet turned towards the west.

2. He shall void excrements far from his house, having gone towards the south or south-west.

3. But after sunset he must not void excrements outside the village or far from his house.

4. And as long as he is impure he (shall avoid) to pronounce the names of the gods.

18. Manu IV, 45, 46; Yag#. 1, 137.

1g. Manu IV, 56.

20. Manu IV, 48, 52; Yag#. I, 134.

22. The prohibition to stretch the feet towards a fire occurs also
Manu IV, 53; Y4ga.I, 137.

31.2. Manu IV, 151; Yaga. I, 16.

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5. And he shall not speak evil of the gods or of the king.

6. He shall not touch with his foot a Brahmaza, a cow, nor any other (venerable beings).

7. (Nor shall he touch them) with his hand, except for particular reasons.

8. He shall not mention the blemishes of a cow, of sacrificial presents, or of a girl.

g. And he shall not announce it (to the owner) if a cow doeg damage (by eating corn or grass in a field).

10. (Nor shall he call attention to it) if a cow is together with her calf, except for a particular reason.

11. And of a cow which is not a milch-cow he shall
not say, ‘She is not a milch-cow. He must say,
‘ This is a cow which will become a milch-cow.’

12. He shall not call ‘lucky’ that which is lucky.
He shall call it ‘a mercy, a blessing.’

13. He shall not step over a rope to which a calf
(or cow) is tied.

14. He shall not pass between the posts from which a swing is suspended.

15. (In company) he shall not say, ‘This person

5- Manu IV, 163.

8. ‘In the section on transcendental knowledge (I, 8, 23, 5), “ speaking evil” has been forbidden, in connection with the means of salvation. And below (Sfitra 25) the (author) will declare that the sins which destroy the creatures are to be avoided. But this precept (is given in order to indicate that) in the case of cows and the rest an extra penance must be performed.’—Haradatta.

12, Manu IV, 139. 13. Manu IV, 38.

14. ‘Or according to others, “ He shall not pass between pillars supporting an arch.” ’—Haradatta.

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is my enemy. If he says, ‘This person is my enemy, he will raise for himself an enemy, who will show his hatred.

16. If he sees a rainbow, he must not say to others, ‘ Here is Indra’s bow.’

17. He shall not count (a flock of) birds.

18. He shall avoid to look at the sun when he rises or sets.

19. During the day the sun protects the creatures, during the night the moon. Therefore let him eagerly strive to protect himself on the night of the new moon by purity, continence, and rites adapted for the season.

20. For during that night the sun and the moon dwell together.

21. He shall not enter the village by a by-path.
If he enters it thus, he shall mutter this Rzk-verse,
‘Praise be to Rudra, the lord of the dwelling,’ or
some other (verse) addressed to Rudra.

22. He shall not (ordinarily) give the residue of his food to a person who is not a Brahmaza. When he gives it (to such a one), he shall clean his teeth and give (the food) after having placed in it (the dirt from his teeth).

16. Manu IV, 59.

17. ‘Others explain (the Sftra’thus): He shall not announce it to others, if he sees (the souls of) good men falling from heaven on account of the expenditure of their merit, (i.e.) he shall not call attention to shooting-stars.’—Haradatta,

18. Manu IV, 37. 19. Manu IV, 153.

21. Manu IV, 73; Yag#. I, 140.

.22, Manu IV, 80. ‘This prohibition (given in the first part of the Sfitra) refers to Sfdras who are not dependents; to dependents the following (exception applies).’— Haradatta.

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23. And let him avoid the faults that destroy the creatures, such as anger and the like.

Prasna I, Parata 11, Kuanpa 82.

1. Let him who teaches, avoid connubial intercourse during the rainy season and in autumn.

2. And if he has had connection (with his wife), he shall not lie with her during the whole night.

3. He shall not teach whilst he is lying on a bed.

4. Nor shall he teach (sitting) on that couch on which he lies (at night with his wife).

5. He shall not show himself adorned with a garland, or anointed with ointments.

6. At night he shall always adorn himself for his wife.

7. Let him not submerge his head together with his body (in bathing),

8. And (let him avoid) to bathe after sunset.

9. Let him avoid to use a seat, clogs, sticks for cleaning the teeth, (and other utensils) made of Palésa-wood.

10. Let him avoid to praise (himself) before his teacher, saying, ‘1 have properly bathed or the like.’

11, Let him be awake from midnight.

12. Let him not study (or teach) in the middle of the night; but (he may point out) their duties to his pupils,

13. Or (he may) by himself mentally (repeat the sacred texts).

14. After midnight he may teach.

23. See above, I, 8, 23, 4 and 5, and Manu IV, 163.
32. 1. Weber, Ind. Stud. X, 42.
2. Manu IV, 40. 5. Manu IV, 72.

[2] H

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15. When he has risen (at midnight, and taught) during the third watch of the night, let him not lie down again (saying), ‘Studying is forbidden.’

16, At his pleasure he may (sleep) leaning (against a post or the like).

17. Or he may mentally repeat (the sacred texts).

18. Let him not visit inferior men (such as Nishadas), nor countries which are inhabited by them,

19. Nor assemblies and crowds.

17. Or he may mentally repeat (the sacred texts).

18. Let him not visit inferior men (such as Nishadas), nor countries which are inhabited by them,

19. Nor assemblies and crowds.

20. If he has entered a crowd, he shall leave it, turning his right hand towards the crowd.

21. Nor shall he enter towns frequently.

22. Let him not answer directly a question (that is difficult to decide).

23. Now they quote also (the following verse):

24. (The foolish decision) of a person who decides wrongly destroys his ancestors and his future happiness, it harms his children, cattle, and house. ‘Oh Dharmaprahrdda, (this deed belongs) not to Kumalana!’ thus decided Death, weeping, the question (addressed to him by the Azshi).

15. I.e. if the following day is a forbidden day, e. ‘& an Ash/ami.
See also Manu IV, go.

18. Manu IV, 60 and 61.

24. Haradatta tells the story to which the second half of the verse alludes, in the following manner: ‘A certain Ashi had two pupils, called Dharmaprahrada and Kumalana. Once they brought from the forest two great bundles of firewood and threw them negligently into their teacher’s house, without looking. One of the bundles struck the teacher’s little son so that he died. Then the teacher asked his two pupils, “‘ Which of you two has killed him?” Both answered, “ Not I, not I.” Hereupon the teacher, being unable to (come to a decision in order to) send away the sinner and to keep the innocent one, called Death, and asked him, “Which of the two has killed the boy?” Then Death, finding himself involved in a difficult law-question, began to weep, and

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25. Let him not ascend a carriage yoked with asses; and let him avoid to ascend or to descend from vehicles in difficult places.

26. And (let him avoid) to cross a river swimming.

27. And (let him avoid) ships of doubtful (solidity).

28. He shall avoid cutting grass, crushing clods of earth, and spitting, without a particular reason,

29. And whatever else they forbid.

Prasna II, Parata 1, Kuanpa 1.

1. After marriage the rites prescribed for a householder and his wife (must be performed).

2. He shall eat at the two (appointed) times,
(morning and evening).

giving his decision, said, “Oh Dharmaprahr&da, not to Kumflana (the dative has the sense of the genitive), this sin is none of Kumalana’s!” Instead of declaring, “Dharmaprahrada, thou hast done this,” he said, “The other did not do it.” Still from the circumstances of the case it appeared that the meaning of the answer was, “The other has done it.” “This was the decision which he gave crying.”’—The reading of the text rendered in the translation is, dharmaprahrada na kumA4lanéya.

26. Manu IV, 77. 28. Manu IV, 70 and 71.

1. 1. According to Haradatta, this rule is intended to refute the opinion of those who hold that the sacred household-fire may be kept, and the prescribed offerings therein may be performed, either from the time of the marriage, or after the division of the family estate. He also states that the use of the dual grzhamedhinof indicates that husband and wife must perform the rites conjointly. Manu III, 67.

2. Haradatta thinks that this Sfitra is intended to prevent householders from having more than two meals a day, and to keep them from gluttony. Others are of opinion that its object is to keep householders from excessive fasting, and to make them perform the Pra4gnihotra at either meal. At the Praz4gnihotra the sacrificer eats five mouthfuls invoking successively, whilst he

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100 APASTAMBA. Il, 1, 1.

3. And he shall not eat to repletion.

4. And both (the householder and his wife) shall fast on (the days of) the new and full moon.

5. To eat once (on those days in the morning), that also is called fasting.

6. And they may eat (at that meal) until they are quite satisfied.

7. And on (the anniversary of) that (wedding)-day they may eat that food of which they are fond. ~

8. And (on the night of that day) they shall sleep on the ground (on a raised heap of earth).

9. And they shall avoid connubial intercourse.

10. And on the day after (that day) a Sthalipaka must be offered.

11. The manner in which that offering must be eats, the five vital airs. At the first mouthful he says, ‘To Prana svahé ;’ at the second, ‘To Apana svaha,’ &c.

5. Asv. Gre. St. I, 10, 2.

7. Haradatta holds that the words ‘on that day’ do not refer to the days of the new and full moon, the Parvan-days, mentioned in Sfittra 4. His reasons are, first, that the permission to eat food, of which the householder may be particularly fond, has already ‘been given in Sftra 6, by the term triptiZ, ‘satisfaction’; and, secondly, that the singular ‘on this day’ does not agree with the plural ‘on the Parvan-days.’ Hence he comes to the conclusion that the words ‘on that day’ must refer to the wedding-day, mentioned in Sftra 1, as well as to its anniversary. Haradatta is, probably, right in his explanation, though the reasons adduced here are very weak. A stronger reason for detaching this Sftra from Sfitra 4 will be brought forward below, under Sftra 11. Mahadeva, the commentator of the Hirazyakesidharma, adopts the view rejected by Haradatta.

8. Asv. Grit. Sa. I, 3, 10.

ro. A Sthalipaéka is an offering at which rice cooked in a pot, sthalf, is offered in the fire. A full description of this kind of sacrifice occurs, Asv. Gri. SQ. I, 10, 1 seq.

11. The Parvana Sth&lfpaka has been described by Apastamba

II, 1, 1. THE DUTIES OF A HOUSEHOLDER. IOI

performed has been declared by (the description of the Sthalip4ka) to be performed on the days of the new and full moon (the Parvaza).

Gri. SQ. I, 10, 1 seq.

11. The Parvana Sth&lfpaka has been described by Apastamba

II, 1, 1. THE DUTIES OF A HOUSEHOLDER. IOI

performed has been declared by (the description of the Sthalip4ka) to be performed on the days of the new and full moon (the Parvaza).

12. And they declare (that this rite which is known) amongst the people (must be performed) every (year).

13. At every (burnt-offering), when he wishes to place the fire on the altar (called Sthamdila), let him draw on that (altar) three lines from west to east and three lines from south to north, and sprinkle (the altar) with water, turning the palm of the hand downwards, and let him then make the fire burn brightly by adding (fuel).

14. He shall pour out (the remainder of) this water used for sprinkling, to the north or to the east (of the altar), and take other (water into the vessel).

15. The water-vessels in the house shall never be empty; that is the duty to be observed by the householder. and his wife.

in the Grthya-sftra, III, 7. Again, Haradatta returns to the question whether the words on that day (Sfitra 7) refer to the Parvan-days, or the marriage-day and its anniversaries. Ie now adds, in favour of the latter view, that the word Parvamena, ‘ by the rite to be performed on Parvan-days,’ by which the Sthalipaka on Parvan-days is intended, clearly proves the impossibility to refer the preceding rules to the Parvan-days. He adds that some, nevertheless, adopt the explanation rejected by himself.

12. They, ie. the Sishfas, those learned in the law. ‘ Another commentator says, the rite which will be taught (in the following Sfitra), and which is known from the usage of the learned, is constant, i.e. must be performed in every case. That it is what the “learned” declare.,—Haradatta. The latter explanation of the Sfitra is adopted by Mahadeva.

13. Asv. Gre. Sd. I, 3, 1-3.

15. Haradatta states that the object of the repetition of the words ‘the householder and his wife’ is to show that they

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16. Let him not have connubial intercourse (with his wife) in the day-time.

17. But let him have connection with his wife at the proper time, according to the rules (of the law).

18. Let him have connubial intercourse in the interval also, if his wife (desires it, observing the restrictions imposed by the law).

19. (The duty of) connubial intercourse (follows from) the passage of a Brahmama, (‘Let us dwell together until a son be born.’)

20. But during intercourse he shall be dressed in a particular dress kept for this purpose.

21. And during intercourse only they shall lie together,

22. Afterwards separate.

23. Then they both shall bathe;

Prasna II, Paratra 1, Kuawpa 2.

1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water.

2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss.

23. Then they both shall bathe;

Prasna II, Paratra 1, Kuawpa 2.

1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water.

2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss.

3. Afterwards when (a man who has fulfilled his duties) returns to this world, he obtains, by virtue of themselves must fill the water-vessels, and not employ others for this purpose. He adds that, according to another commentator, the object of the repetition is to show that Stras 13 and 14 apply not only to householders, but also to students, and that hence students, when they offer the daily oblations of sacred fuel (above, I, 1, 4, 14 seq.), should also perform the rites taught in the preceding SAtras.

17. See Manu III, 46-48; Yag#. I, 79, 80.

18. Manu III, 45; Yaga. I, 81.

19. See Taittirtya Samhita II, 5, 1, 5.

aNp. 103 a remainder of merit, birth in a distinguished family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and the gift of fulfilling the laws of his (caste and order). Therefore in both worlds he dwells in happiness, (rolling) like a wheel (from the one to the other).

4. As the seed of herbs (and) trees, (sown) in good and well-cultivated soil, gives manifold returns of fruit (even so it is with men who have received the various sacraments).

5. The increase of the results of sins has been explained hereby.

6. Thus after having undergone a long punishment in the next world, a person who has stolen (the gold of a Braéhmama) or killed a (Brahmamza) is born again, in case he was a Brahmama as a Kandala, in case he was a Kshatriya as a Paulkasa, in case he was a Vaisya as a Vaivza.

7. In the same manner other (sinners) who have become outcasts in consequence of their sinful actions are born again, on account of (these) sins, losing their caste, in the wombs (of various animals).

8. As it is sinful to touch a KAmdéla, (so it is also sinful) to speak to him or to look at him. The penance for these (offences will be declared).

9. (The penance) for touching him is to bathe, submerging the whole body; for speaking to him to speak to a Brahmama; for looking at him to look at the lights (of heaven).

2.6. Manu XII, 55; V4g#. III, 206, 207. A Paulkasa is said to be the offspring of a Nishada and a Kshatriya woman. See the Pet. Dict. s. v. A Vaina is a rope-dancer, or equilibrist.

4. Manu XII, 52.

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Prasna II, Parata 2, Kuawnpa 3.

1. Pure men of the first three castes shall prepare the food (of a householder which is used) at the Vaisvadeva ceremony.

2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food.

3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment.

4. Or Sidras may prepare the food, under the superintendence of men of the first three castes.

2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food.

3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment.

4. Or Sidras may prepare the food, under the superintendence of men of the first three castes.

5. For them is prescribed the same rule of sipping water (as for their masters).

6. Besides, the (Sddra cooks) daily shall cause to be cut the hair of their heads, their beards, the hair on their bodies, and their nails.

7. And they shall bathe, keeping their clothes on.

8. Or they may trim (their hair and nails) on the eighth day (of each half-month), or on the days of the full and new moon.

9. He (the householder himself) shall place on the fire that food which has been prepared (by Sidras) without supervision, and shall sprinkle it with water. Such food also they state to be fit for the gods.

10. When the food is ready, (the cook) shall place

3, 1. ‘The food which is used at the Vaisvadeva, i.e. the food prepared for the meals of the householder and of his wife.’ — Haradatta. ‘

5. This Satra is a G#apaka, as it indicates that Apastamba also
recognises the different rules which are usually prescribed in the
Smritis for Brahmazas, Kshatriyas, Vaisyas, and SQdras. See above,
I, 5, 16, 2.

7. Usually in bathing both Aryas and SQdras wear no dress except the langofi.

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himself before his master and announce it to him (saying), ‘It is ready.’

11. The answer (of the master) shall be, ‘ That well-prepared food is the means to obtain splendour ; may it never fail!’

12, The burnt-oblations and Bali-offerings made with the food which the husband and his wife are to eat, bring (as their reward) prosperity, (and the enjoyment of) heaven.

13. Whilst learning the sacred formulas (to be recited during the performance) of those (burntoblations and Bali-offerings, a householder) shall sleep on the ground, abstain from connubial intercourse and from eating pungent condiments and salt, during twelve days.

14. (When he studies the Mantras) for the last (Bali offered to the goblins), he shall fast for one (day and) night.

15. For each Bali-offering the ground must be prepared separately. (The performer) sweeps (the ground) with his (right) hand, sprinkles it with water, turning the palm downwards, throws down (the offering), and afterwards sprinkles water around it.

11. Manu II, 54.

12. Balis are portions of food which are thrown before the door, or on the floor of the house. See below, Sftra 16 seq.

13. Others explain this Sftra thus: ‘ After having used for the first time these sacred formulas (which are to be recited in offering the burnt-oblation and the Balis, the householder and his wife) shall sleep,’ &c.

14. Regarding the use of ekarAtra in the sense of ‘a (day and a)
night,’ see above. The ‘last’ Bali-offering is that described below,
Il, 2, 4, 5.

1g. ‘They say that the word “afterwards” is used in order to indicate that perfumes, garlands, and other (Upaéaras) must be offered between (the last two acts).’—Haradatta,

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16. (At the Vaisvadeva sacrifice) he shall offer the oblations with his hand, (throwing them) into the kitchen-fire or into the sacred (Grzhya)-fire, and reciting (each time one of) the first six Mantras (prescribed in the N4rayamt Upanishad).

17. He shall sprinkle water all around both times
(before and after the oblations), as (has been declared) above.

_ 18. In like manner water is sprinkled around once only after the performance of those Bali-offerings that are performed in one place.

19. (If a seasoning) has been prepared, (the Bali-offering should consist of rice) mixed with that seasoning.

20. With the seventh and eighth Mantras (Balis

16. It is a disputed point with the commentators whether every Brahmana may offer the Vaisvadeva in the common kitchen-fire, or those persons only who do not keep a sacred domestic fire. The six Mantras, which are given Taitt. Ar. X, 67, I, are: 1. Agnaye sviha, ‘to Agni sviha’; 2. Somaya svaha, ‘to Soma svaha’;
3. Visvebhyo devebhyad svah, ‘to all the gods svaha’; 4. Dhruvaya bhfmaya svah4, ‘to Dhruva Bhima svah4’; 5. Dhruvakshitaye svaha, ‘to Dhruvakshiti svaha’; 6. Afyutakshitaye svaha, ‘to Afyutakshiti svaha.’ Haradatta adds that some add a seventh formula, addressed to Agni svish/akrzt, ‘to the fire which causes the proper performance of the sacrifice,’ while others leave out the second Mantra and give that addressed to Agni svish/akrzt the sixth place. This latter is the order given in the Calcutta edition of the Taittiriya Aranyaka.

17. ‘Above, i.e. Grzhya-sfitra, I, 2, 3, 8. —Haradatta. The Mantras recited are: 1. at the first sprinkling, Adite ’numanyasva, ‘Aditi permit’; Anumate ’numanyasva, ‘ Anumati permit’; Sarasvaty anumanyasva, ‘Sarasvati permit’ ; Deva Savitat prasuva, ‘Divine Savitr? permit’; 2. at the second sprinkling, the same as above, anvamamsthah and prasdvih, ‘thou hast permitted,’ being substituted for anumanyasva and prasuva.

18. This Sfitra is a restriction of Sftra 15.

20. The first six offerings constitute the Devayag#a or Vaisvap. 107must be offered to Dharma and Adharma) behind the fire, and must be placed the one to the north of the other.

21, With the ninth (Mantra a Bali offered to the waters must be placed) near the water-vessel (in which the water for domestic purposes is kept).

22. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other.

23. With the following four (Mantras, Balis must be placed) in the north-eastern part of the house (and the one to the east of the other).

Prasna II, Parata 2, Kuawona 4.

1. Near the bed (a Bali must be offered) with
(a Mantra) addressed to Kama (Cupid).

2. On the door-sill (a Bali must be placed) with
(a Mantra) addressed to Antariksha (the air).

3. With (the Mantra) that follows (in the Upanishad, he offers a Bali) near the door.

deva, which is offered in the fire. Now follow the Bali-offerings, which are merely placed on the ground. ‘Behind the fire’ means ‘to the east of the fire’; for the sacrificer must face the east.

21. The Mantra is, Adbhyad svah4, ‘to the Waters svaha.’

22. The Mantras are, OshadhivanaspatibhyaA svaha, ‘to the herbs and trees svaha’; Rakshodevaganebhyah svaha, ‘to the Rakshasas and the servants of the gods svaha.’

23. These four Balis are sacred to the Grzhds, to the Avasanas, to the Avas4napatis, and to all creatures.

4.2. ‘Others explain dehali, “the door-sill,” to mean “the door-case.” ’—-Haradatta.

3. ‘Others explain apidhana, “the panels of the door,” to mean “the bolt of the door.”’—Haradatta. The offering is made to Nama, ‘the name, or essence of things.’

p. 4

4. With the following (ten Mantras, addressed to Earth, Air, Heaven, Sun, Moon, the Constellations, Indra, Brzhaspati, Pragdpati, and Brahman, he offers ten Balis, each following one to the east of the preceding one), in (the part of the house called) the seat of Brahman.

5. He shall offer to the south (of the Balis offered before, a Bali) with a Mantra addressed to the Manes; his sacrificial cord shall be suspended over the right shoulder, and the (palm of his right hand: shall be turned upwards and) inclined to the right.

6. To the north (of the Bali given to the Manes, a Bali shall be offered) to Rudra, in the same manner as to the (other) gods.

7. The sprinkling with water (which precedes and follows the oblation) of these two (Balis, takes place) separately, on account of the difference of the rule (for each case).

4. Haradatta gives two explanations of the word Brahmasadana, ‘the seat of Brahman.’ According to some, it is an architectural term, designating the centre of the house; according to others, it denotes the place where, at the time of the burnt-oblations, the Brahman or superintending priest is seated, i.e. a spot to the south of the sacred fire.

5. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and forefinger. That part of the palm is, therefore, sometimes called ‘the tirtha sacred to the Manes.’ See Manu II, 39.

a spot to the south of the sacred fire.

6. ‘That is to say, the sacrificial cord shall: not be suspended over the right shoulder, nor shall the Bali be thrown out between the thumb and forefinger.’-—Haradatta.

7. In sprinkling around an offering to the gods, the sacrificer turns his right hand towards the oblation and pours out the water, beginning in the south and ending in the east. In sprinkling around an offering to the Manes, exactly the opposite order is to be followed.

II, 2, 4. THE DUTIES OF A HOUSEHOLDER. 10g

8. At night only he shall offer (the Bali to the goblins), throwing it into the air and reciting the last (Mantra).

9. He who devoutly offers those (above-described
Balis and Homas), according to the rules, (obtains)
eternal bliss in heaven and prosperity.

10. And (after the Balis have been performed, a portion of the food) must first be given as alms.

11. He shall give food to his guests first,

12. And to infants, old or sick people, female
(relations, and) pregnant women.

13. The master (of the house) and his wife shall not refuse a man who asks for food at the time (when the Vaisvadeva offering has been performed).

14. If there is no food, earth, water, grass, and a kind word, indeed, never fail in the house of a good man. Thus (say those who know the law).

8. At night, i.e. before the evening meal. The Mantra is, ‘To those beings which, being servants of Vituda, roam about day and night, desiring a Bali-offering, I offer this Bali, desirous of prosperity. May the Lord of prosperity grant me prosperity, svaha.’ Haradatta adds, that according to another commentator, no other Bali but this is to be offered in the evening, and that some modify the Mantra for each occasion, offering the Bali in the morning to ‘the Bhfttas that roam about during the day,’ and in the evening ‘to the night-walkers.’ Compare for the whole section Manu III, 90-92; YAg#. I, 102-104.

to. Manu ITI, 94 seq.

1x. Manu III, 115; Yaga. I, 105.

12, Manu III, 114; Yag#. I, 105.

14. Manu III, 101; Y4g#. I, 107. As read in the text, the first line of the verse has one syllable in excess. This irregularity would disappear if trzn4, the Vedic form of the nom. acc. plural, were read for trm4ni, and it seems to me not improbable that trirani is a correction made by a Pandit who valued grammatical correctness higher than correctness of metre.

p. 4

15. Endless worlds are the portion (of those householders and wives) who act thus. ,

16. To a Brahmama who has not studiéd the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour).

17. But if (such a man) is worthy of a salutation
(for other reasons), he shall rise to salute him.

16. To a Brahmama who has not studiéd the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour).

17. But if (such a man) is worthy of a salutation
(for other reasons), he shall rise to salute him.

18. Nor (shall a Braéhmama rise to receive) a
Kshatriya or Vaisya (though they may be learned).

19. Ifa Sddra comes as a guest (to a Brahmaza), he shall give him some work to do. He may feed him, after (that has been performed).

20. Or the slaves (of the Brahmaza householder) shall fetch (rice) from the royal stores, and honour the Sddra as a guest.

21. (A householder) must always wear his garment over (his left shoulder and under his right arm).

22. Or he may use a cord only, slung over his left shoulder and passed under his right arm, instead of the garment.

23. He shall sweep together (the crumbs) on the place where he has eaten, and take them away. He shall sprinkle water on that place, turning the palm downwards, and remove the stains (of food from the cooking-vessels with a stick), wash them with water, and take their contents to a clean place to the north (of the house, offering them) to Rudra. In this manner his house will become prosperous.

16. Manu III, gg.

18. Manu III, 110-112; Yag#. I, 107.

19. Manu loc. cit.

20. ‘Hence it is known that the king ought to keep stores of rice and the like in every village, in order to show hospitality to Sfdra guests.’—Haradatta.

II, 2, 5. THE DUTIES OF A HOUSEHOLDER. III

24. It is declared in the Smrztis that a Brahmama alone should be chosen as teacher (or spiritual guide).

25. In times of distress a Brahmaza may study under a Kshatriya or Vaisya.

26. And (during his pupilship) he must walk behind (such a teacher).

27. Afterwards the Brahmavza shall take precedence before (his Kshatriya or Vaisya teacher).

Prasna II, Parata 2, Kuawpa 5.

1. On the day on which, beginning the study of the whole sacred science, the Upanishads (and the rest, he performs the Updkarma in the morning), he shall not study (at night).

2. And he shall not leave his teacher at once after having studied (the Veda and having returned home).

24. Manu II, 241, 242. From here down to II, 3, 6, 2, Apastamba again treats of the duties of students and teachers, a subject which appears to have in his eyes a greater importance than any other. The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a ‘learned guest’ II, 3, 6, 3 seq.

The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a ‘learned guest’ II, 3, 6, 3 seq.

5. 1. This rule refers to the Upakarma, to be performed yearly by householders. In our days, too, the custom is observed, and the whole Brahminical community change on this occasion their Genvis or sacrificial cords in the month of Sravaza. The adherents of the various Sakhas of the Vedas, however, perform the ceremony on different days. According to Haradatta, the Upanishads are named, in order to show that they are of the highest importance. See also Satapatha-brahmaza X, 3, 5, 12.

2. Others consider that this Sfitra refers to the annual Upakarma of the householder. In that case the translation would be, ‘And after having performed the Up4karma,’ &c. Probably Apastamba means to give a general rule, applicable _ nd to students who have returned hoes Q bk THs i> _UNION i ~ THEOLOGICAL Q SEMINARY

St Nica YORE

p. 5

3. If he is in a hurry to go, he shall perform the daily recitation of the Veda in the presence of his teacher,and then go at his pleasure. In this manner good fortune will attend both of them.

4. If the (former) teacher visits him after he has returned home, he shall go out to meet him, embrace his (feet), and he shall not wash himself (after that act), showing disgust. He then shall let him pass first into the house, fetch (the materials necessary for a hospitable reception), and honour him according to the rule.

5. If (his former teacher is) present, he himself shall use a seat, a bed, food, and garments inferior to, and lower (than those offered to the teacher).

6. Standing (with his body bent), he shall place his left hand (under the water-vessel, and bending with his other hand its mouth downwards), he shall offer to his teacher water for sipping.

7. And (he shall offer water for sipping in this manner) to other guests also who possess all (good qualities) together.

8. He shall imitate (his teacher) in rising, sitting, walking about, and smiling.

4. ‘Though he may suspect that the teacher had been defiled by the touch of a Kandla or the like, still he shall not show disgust nor wash himself..—Haradatta. Regarding the rule of receiving guests, see below, II, 4, 8, 6 seq.

6. According to Haradatta, the repetition of the word a#aryam, ‘the teacher,’ in this Sfitra, indicates that the rule holds good not only when the teacher comes as a guest to his former pupil, but on every occasion when he receives water for sipping.

7. ‘He is called samudeta, “ possessed of all (good qualities)
together,” who is endowed with (good) birth, disposition, behaviour,
(great) learning, and a (venerable) age.’-—Haradatta.

8. The word syat is to be understood from Sfira 5.

p. 113

7. ‘He is called samudeta, “ possessed of all (good qualities)
together,” who is endowed with (good) birth, disposition, behaviour,
(great) learning, and a (venerable) age.’-—Haradatta.

8. The word syat is to be understood from Sfira 5.

p. 113

9. In the presence (of his teacher) he shall not void excrements, discharge wind, speak aloud, laugh, spit, clean his teeth, blow his nose, frown, clap his hands, nor snap his fingers.

to. Nor shall he tenderly embrace or address caressing words to his wife or children.

11. He shall not contradict his teacher,

12. Nor any of his betters.

13. (He shall not) blame or revile any creature.

14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another.

15. If he is not well versed in a (branch of) sacred learning (which he studied formerly), he shall again go to the (same) teacher and master it, observing the (same) rules as (during his first studentship).

16. The restrictions (to be kept) by the teacher from the beginning of the course of teaching to its end are, to avoid cutting the hair on the body, partaking of meat or of oblations to the Manes, and connection (with a woman).

17. Or (he may have conjugal intercourse) with his wife at the proper season.

18. He shall be attentive in instructing his pupils in the sacred learning, in such a manner that they

13. Haradatta states that ‘speaking evil’ is forbidden here once more in order that it should be particularly avoided.

14. ‘For example, he shall not say, “ The Azg-veda is sweet to the ear, the other Vedas grate on the ear,” or “the Taittiriya-veda is a Sakha consisting of leavings,” or “the Bréhmaza proclaimed by Yagfavalkya is of modern origin.” ’—Haradatta. The second sentence refers to the story that Yagfavalkya vomited the Black Yagur-veda, and his fellow-students, becoming partridges, picked it up. Regarding the third sentence, see Varttika on PAzini IV, 3, 105, and Max Miiller’s History of Ancient Sanskrit Literature, p. 363.

16. Weber, Ind. Stud. X, 42.

[2] Ip. 6 master it, and in observing the restrictions (imposed upon householders during their teaching). He who acts thus, gains heavenly bliss for himself, his descendants and ancestors.

19. He who entirely avoids with mind, word, nose, eye, and ear the sensual objects (such as are) enjoyed by the touch, the organ, or the stomach, gains immortality.

Prasna II, Parata 3, Kuawpa 6.

1. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for kindling the sacrificial fire) and ask him about his " caste and conduct.

2. If he declares himself to be (of) good (family and conduct, the teacher elect) shall say, ‘ Agni who sees, Vayu who hears, Aditya who brings to light, vouch for lis goodness; may it be well with this person! He is free from sin. Then he shall begin to teach him.

3. A guest comes to the house resembling a burning fire.

6. 1. The person desirous to study addresses his teacher elect with the following Mantra: Bhagavan maitreza sakshusha pasya sivena manasanugrzhaza prasida mam adhyapaya, ‘venerable Sir, look on me with a friendly eye, receive me with a favourable mind, be kind and teach me.’ The teacher elect then asks: Kimgotro’si saumya, kimafarah, ‘friend, of what family art thou? what is thy rule of conduct?’

3. The object of this Sftra is to show the absolute necessity of feeding a guest. For, if offended, he might burn the house with the flames of his anger,

TI, 3, 6. THE DUTIES OF A HOUSEHOLDER. II5

4. He is called a Srotriya who, observing the law (of studentship), has learned one recension of the Veda (which may be current in his family).

5. He is called a guest (who, being a Srotriya), approaches solely for the fulfilment of his religious duties, and with no other object, a householder who lives intent on the fulfilment of his duties.

6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss.

7. He shall go to meet such (a guest), honour him according to his age (by the formulas of salutation prescribed), and cause a seat to be given to him.

8. Some declare that, if possible, the seat should have many feet.

9. The (householder himself) shall wash the feet of that (guest) ; according to some, two Sidras shall do it.

10. One of them shall be employed in pouring water (over the guest, the other in washing his feet).

11. Some declare that the water for the (guest) shall be brought in an earthen vessel.

4. The object of this Stra is to complete the definition of the term ‘ guest’ to be given in the following Stra. In my translation I have followed Haradatta’s gloss. The literal sense of Apastamba’s words is, ‘He who, observing the law, has studied one recension of each (of the four) Vedas, becomes a Srotriya.’ Haradatta says this definition would be contrary to the current acceptation of the term. That argument proves, however, nothing for Apastamba’s times.

5. Manu III, 102, 103; Yaga. I, 111.

6. Y4g#. 1, 109; Manu III, ror.

8. Haradatta states that this is also Apastamba’s opinion.

11, According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal.

p. 6

12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water.

Haradatta states that this is also Apastamba’s opinion.

11, According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal.

p. 6

12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water.

13. In case a (student comes, the host) shall repeat the Veda (together with him) for a longer time (than with other guests).

14. He shall converse kindly (with his guest), and gladden him with milk or other (drinks), with eatables, or at least with water.

15. He shall offer to his guest a room, a bed, a mattress, a pillow with a cover, and ointment, and what. else (may be necessary).

16. (If the dinner has been finished before the arrival of the guest), he shall call his cook and give him rice or yava for (preparing a fresh meal for) the guest.

17. (If dinner is ready at the arrival of the guest), hé himself shall portion out the food and look at it, saying (to himself), ‘Is this (portion) greater, or this ?’

18. He shall say, ‘ Take out a larger (portion for the guest).’

19. A guest who is at enmity (with his host) shall not eat his food, nor (shall he eat the food of a host) who hates him or accuses him of a crime, or of one who is suspected of a crime.

20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt.

12. I.e. it is unnecessary to offer water for washing the feet to a student.

15. ‘Ointment, (i.e.) oil or clarified butter for anointing the feet..— Haradatta. Manu III, 107.

16. Manu III, 108.

19. Manu IV, 213; Yaga. I, 162.

p. 117

Prasna II, Parata 3, Kuawpa 7.

1. This reception of guests is an everlasting (Srauta)-sacrifice offered by the householder to Pragdpati.

2. The fire in the stomach of the guest (represents) the Ahavantya, (the sacred fire) in the house of the host represents the Garhapatya, the fire at which the food for the guest is cooked (represents) the fire used for cooking the sacrificial viands (the DakshizAgni).

3. He who eats before his guest consumes the food, the prosperity, the issue, the cattle, the merit which his family acquired by sacrifices and charitable works.

4. Food (offered to guests) which is mixed with milk procures the reward of an Agnish¢oma-sacrifice, food mixed with clarified butter procures the reward of an Ukthya, food mixed with honey the reward of an Atiratra, food accompanied by meat the reward of a DvAdasdha, (food and) water numerous offspring and long life.

5. It is declared in the Veda, ‘ Both welcome and indifferent guests procure heaven (for their host).’

7.1. ‘Prag&patya may mean either “created by Pragapati” or
“sacred to PragApati.” ’—Haradatta.

5. It is declared in the Veda, ‘ Both welcome and indifferent guests procure heaven (for their host).’

7.1. ‘Prag&patya may mean either “created by Pragapati” or
“sacred to PragApati.” ’—Haradatta.

2. In the first Sfitra the reception of guests had been compared to an everlasting Vedic sacrifice. This analogy is traced further in detail in this Stra. One of the chief characteristics of a Vedic sacrifice is the vitana, or the use of three sacred fires. Hence Apastamba shows that three fires also are used in offering hospitality to guests.

4. Regarding the Agnishfoma and the other sacrifices mentioned, see Aitareya-brahmaaa III, 8; IV, 1; IV, 4.

p. 7

6. When he gives food in the morning, at noon, and in the evening, (these gifts) are the Savanas (of that sacrifice offered to PragApati).

7. When he rises after his guest has risen (to depart), that act represents the Udavasantya ish¢i (of a Vedic sacrifice).

8. When he addresses (the guest) kindly, that kind address (represents) the Dakshiwa.

g. When he follows (his departing guest, his steps represent) the steps of Vishzu.

10. When he returns (after having accompanied his guest), that (act represents) the Avabhrctha, (the final bath performed after the completion of a sacrifice.)

11. Thus (a Brahmaza shall treat) a Brahmaza,
(and a Kshatriya and a Vaisya their caste-fellows.)

12. Ifa guest comes toa king, he shall make (his
Purohita) honour him more than himself.

13. Ifa guest comes to an Agnihotrin, he himself

6. The morning, midday, and evening offerings offered at the great Vedic sacrifices are called Savanas. The object of this Sfitra is to prescribe the hospitable reception of guests at all times of the day, and to further describe the similarity of a guest-offering to a Vedic sacrifice.

4. Regarding the Udavasantya ishfi, see Aitareya-brahmana
VIII, 5. It is the ‘concluding ishi.’

8. Dakshiva is the reward given to priests who officiate at a sacrifice.

9. ‘The steps of Vishnu’ are three steps which the sacrificer
has to make between the Vedi and the Ahavantya-fire. See Pet.
Dict. s. v.

12. ‘A guest,’ i.e. such a one as described above, II, 3, 6, 4 and 5.

13. An Agnihotrin is a Brahmana who offers certain daily burntofferings called Agnihotra. The translation of the last clause renders tarpayantu, the reading of the Atharve-veda.

p. 119

shall go to meet him and say to him: ‘O faithful fulfiller of thy vows, where didst thou stay (last night) ?’ (Then he offers water, saying) : ‘ O faithful fulfiller of thy vows, here is water.’ (Next he offers milk or the like, saying) : ‘O faithful fulfiller of thy vows, may (these fluids) refresh (thee).’

14. (If the guest stays at the time of the Agnihotra, he shall make him sit down to the north of the fire and) murmur in a low voice, before offering the oblations : ‘O faithful fulfiller of thy vows, may it be as thy heart desires;’ ‘O faithful fulfiller of thy vows, may it be as thy will is;’ ‘O faithful fulfiller of thy vows, may it be as thy wish is;’ ‘O faithful fulfiller of thy vows, may it be as thy desire is.’

15. If a guest comes, after the fires have been placed (on the altar), but before the oblations have been offered, (the host) himself shall approach him and say to him: ‘O faithful fulfiller of thy vows, give me permission ; I wish to sacrifice.’ Then he shall sacrifice, after having received permission. A Brahmaza declares that he commits a sin if he sacrifices without permission.

16. He who entertains guests for one night obtains earthly happiness, a second night gains the middle air, a third heavenly bliss, a fourth the world of unsurpassable bliss ; many nights procure endless worlds. That has been declared in the Veda.

17. If an unlearned person who pretends to be

14. According to some, all these sentences must be pronounced ; according to Haradatta, one only, which may be selected optionally.

15. Haradatta states that the Brahmaza mentioned in the text is the Atharvana-brahmana. See Atharva-veda XV, 11-12.

p. 8

(worthy of the appellation) ‘guest’ comes to him, he shall give him a seat, water, and food, (thinking) ‘I give it to a learned Brahmaza.’ Thus (the merit) of his (gift) becomes (as) great (as if a learned Brahmaza had received it).

Prasna II, Parata 4, Kuawna 8.

1. On the second and following days of the guest's stay, the host shall not rise or descend (from his couch) in order to salute his (guest), if he has been saluted before (on the first day).

2. He shall eat after his guests.

3. He'shall not consume all the flavoured liquids in the house, so as to leave nothing for guests.

4. He shall not cause sweetmeats to be prepared for his own sake.

5. (A guest) who can repeat the (whole) Veda (together with the supplementary books) is worthy to receive a cow and the Madhuparka,

6. (And also) the teacher, an officiating priest, a Snataka, and a just king (though not learned in the Veda).

7. A cow.and the Madhuparka (shall be offered) to the teacher, to .an officiating priest, to a fatherin-law, and to a king, .if they come after a year has elapsed (since their former visit).

8. 2. Manu IIT, 117; Yag#. I, 105.

3. Flavoured liquids, i.e. milk, whey, &c.

4. Manu III, 106.

5. Manu III, 119 and:120; YAg#.I,110; Weber, Ind. Stud. X,
125. A guest is also called goghna, ‘ cow-killer,’ because formerly a cow used to be killed | on the arrival of a distinguished guest. The rite is described by Asvalayana Grihya-sitra I, 24, 31-33.

II, 4, 8. THE DUTIES OF A HCUSEHOLDER. 12!

8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey.

The rite is described by Asvalayana Grihya-sitra I, 24, 31-33.

II, 4, 8. THE DUTIES OF A HCUSEHOLDER. 12!

8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey.

g. On failure (of these substances) water (mixed with honey may be used).

10. The Veda has six Angas (auxiliary works).

11. (The six auxiliary works are) the Kalpa (teaching the ritual) of the Veda, the treatises on grammar, astronomy, etymology, phonetics, and metrics.

12, (If any one should contend that) the term Veda (on account of its etymology, implying that which teaches duty or whereby one obtains spiritual merit) applies to the complete collection of (works which contain) rules for rites to be performed on the authority of precepts, (that, consequently, the Kalpa-sftras form part of the Veda, and that thereby) the number (fixed above) for those (Angas) is proved to be wrong,

13. (Then we answer), All those who are learned in Mim4msé are agreed that (the terms Veda, Brahmama, and the like, which are applied to) the principal (works), do not include the Angas (the Kalpa-sdtras and the rest).

14. If he remembers at any time during dinner, that he has refused a guest, he shall at once leave off eating and fast on that day,

8. Asvalayana Grthya-sfitra I, 24, 5 and 6.

10. This Sftra explains the term vedddhydya, ‘(a guest) who can repeat the (whole) Veda,’ which occurs above, Sfitra 5.— Haradatta. See Max Miiller’s History of Ancient Sanskrit Literature, p. 111.

12. This Sftra and the following one are directed against those who consider the Kalpa-sfitras to be a part of the Veda, the revealed texts. See also Max Miller's History of Ancient Sanskrit Literature, p. 95 seq.

p. 9

Prasna II, Parata 4, Kuawpa 9,

1. And on the following day (he shall search for him), feast him to his heart’s content, and accompany him (on his departure).

2. (If the guest) possesses a carriage, (he shall accompany him) as far as that.

3. Any other (guest he must accompany), until permission to return is given.

4. If (the guest) forgets (to give leave to depart), the (host) may return on reaching the boundary of his village.

5. To all (those who come for food) at (the end of) the Vaisvadeva he shall give a portion, even to dogs and KandAlas.

6. Some declare that he shall not give anything to unworthy people (such as KazdAlas).

7. A person who has been initiated shall not eat the leavings of women or of an uninitiated person.

8. All gifts are to be preceded by (pouring out) water.

9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda.

10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it.

9.1. Yag#. I, 113.

9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda.

10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it.

9.1. Yag#. I, 113.

7. After a long discussion on the object of this Sitra, Haradatta comes to the conclusion that it is given ‘against the improper custom to dine out of the same vessel with one’s wife and uninitiated children, which prevails in some countries.’

8. ‘Consequently a gift of food also.’ The custom is to pour water, usually with the spoon called Darvi (Pallf), into the extended palm of the recipient’s right hand.

p. 123

11. At his pleasure, he may stint himself, his wife, or his children, but by no means a slave who does his work.

12. And he must not stint himself so much that he becomes unable to perform his duties.

13. Now they quote also (the following two verses) :

‘Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit living in the woods, thirtytwo that of a householder, and an unlimited quantity that of a student. An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat; without eating (much), they cannot do it.

Prasna II, Paraca 5, Kuanpa 10.

1. The reasons for (which) begging (is permissible are), (the desire to collect the fee for) the teacher, (the celebration of) a wedding, (or of) a Srauta-sacrifice, the desire to keep one’s father and mother, and the (impending) interruption of ceremonies performed by a worthy man.

2. (The person asked for alms) must examine the qualities (of the petitioner) and give according to his power.

3. But if persons ask for alms for the sake of sensual gratification, that is improper; he shall not take heed of that.

4. The lawful occupations of a Brahmaza are,

13. Manu VI, 28; Yaga. III, 55.

10. 1. Manu IV, 251; XI, 1 seq.; Yg#. 1, 216. By the term arhat, ‘a worthy person,’ a Brahmava is here designated who has studied the Veda and performs an Agnihotra.

4. Manu I, 88; X, 75; Yag#. I, 118.

p. 10

studying, teaching, sacrificing for himself, officiating as priest for others, giving alms, receiving alms, inheriting, and gleaning corn in the fields ;

5. And (he may live by taking) other things which belong to nobody.

6. (The lawful occupations) of a Kshatriya are the same, with the exception of teaching, officiating as priest, and receiving alms. (But) governing and fighting must be added.

7. (The lawful occupations) of a Vaisya are the same as those of a Kshatriya, with the exception of governing and fighting. (But in his case) agriculture, the tending of cattle, and trade must be added.

8. He (shall) not choose (for the performance of a Srauta-sacrifice) a priest who is unlearned in the Veda, nor one who haggles (about his fee).

9. (A priest) shall not officiate for a person unlearned in the Veda.