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 7 of 13
(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.
10. In war (Kshatriyas) shall act in such a manner as those order, who are learned in that (art of war).
11. The Aryas forbid the slaughter of those who have laid down their arms, of those who (beg for mercy) with flying hair or joined hands, and of fugitives.
12, The spiritual guide shall order those who,
5. I.e. wild roots and fruits.
6. Manu I, 89; X, 77, 79; YAga. I, 118, 119.
7. Manu I, 90; X, 78, 79; Yaga. loc. cit.
11. Manu VII, g1 seq.; Yaga. I, 325.
12. Haradatta explains the words Sastrair adhigaténam, ‘who whilst participating, according to the sacred law, (in the rights of their caste,)’ by ‘who have been sanctified according to the law by the sacraments, such as the Garbhadh4na, and are entitled (to the rights and occupations of their caste).’
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(whilst) participating according to sacred law (in the rights of their caste), have gone astray through the weakness of their senses, to perform penances proportionate to (the greatness of) their sins, according to the precepts (of the Smr“ti).
13. If (such persons) transgress their (AéArya's) order, he shall take them before the king.
14. The king shall (send them) to his domestic priest, who should be learned in the law and the science of governing.
15. He shall order (them to perform the proper penances if they are) Brahmazas.
16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude.
Prasna II, Parata 5, Kuawoa 11.
1. In the cases of (men of) other castes, the king, after having examined their actions, may punish them even by death.
2. And the king shall not punish on suspicion.
3. But having carefully investigated (the case) by means of questions (addressed to witnesses) and even of ordeals, the king may proceed to punish.
4. A king who acts thus, gains both (this and the next) world.
5. The road belongs to the king except if he meets a Braéhmaza.
16. Probably this Sftra is meant to give a general rule, and to exempt Bréhmazas in every case from corporal punishment and servitude. Manu VIII, 379-380.
11. 3. See also below, II, 11, 29, 6.
5. Manu II, 139; Yaga.1, 117. According to Haradatta this Sfitra is given, though the precedence among the various castes has been already settled, in order to show that common Kshatriyas must make way for an anointed king.
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6. But if he meets a Brahmaza, the road belongs to the latter.
7. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants).
8. And (way must be made), by the other castes, for those men who are superior by caste.
7. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants).
8. And (way must be made), by the other castes, for those men who are superior by caste.
9. For their own welfare all men must make way for fools, outcasts, drunkards, and madmen.
10. In successive births men of the lower castes are born in the next higher one, if they have fulfilled their duties.
11. In successive births men of the higher castes
_are born in the next lower one, if they neglect their duties.
12. If he has a wife who (is willing and able) to perform (her share of) the religious duties and who bears sons, he shall not take a second.
13. If a wife is deficient in one of these two (qualities), he shall take another, (but) before he kindles the fires (of the Agnihotra).
14. For a wife who assists at the kindling of the fires, becomes connected with those religious rites of which that (fire-kindling) forms a part.
6. Manu II, 138; Yaga. I, 117.
10. Manu X, 64, 65; Yaga. 1, 96.
12. Manu IX, 95; Y4ga. I, 76.
13. Manu IX, 80, 81; Yag#. I, 73.
14. A wife who assists at the kindling of the fires for any sacrificial rite, becomes connected with that rite like any priest, and in that rite no other woman can take her place. Hence in the case of an Agnihotra, which lasts during the performer's lifetime, or at least as long as he is a householder, the performer cannot take another principal wife after he once has begun his sacrifice. If the wife of an Agnihotrin dies, he must marry again, and also kindle his fires afresh. Manu V, 167, 168;. Yaga. I, 89.
TI, 5, rr. THE DUTIES OF A HOUSEHOLDER. 127
15. He shall not give his daughter to a man belonging to the same family (Gotra),
16. Nor to one related (within six degrees) on the mother’s or (the father’s) side. —
17. At the wedding called Brahma, he shall give away (his daughter) for bearing children and performing the rites that must be performed together (by a husband and his wife), after having enquired regarding (the bridegroom’s) family, character, learning, and health, and after having given (to the bride) ornaments according to his power.
18. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow.
19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice.
18. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow.
19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice.
15. The term Gotra corresponds to the Latin Gens. It may be of two kinds, Vaidika for Brahmazas and Laukika, ‘worldly,’ for men of other castes. In the first case it denotes ‘ persons descended from the same Rishi;’ in the second, ‘persons distinguished by the same family name, or known to be descended from the same ancestor.’ In our days Brahmamas also have Laukika Gotras, which form subdivisions of the very large Vedic Gotras. Regarding the Vaidika Gotras, see Max Miller’s History of Ancient Sanskrit Literature, pp. 379-390, and _ particularly p- 387. Manu III, 5; Yaga. 1, 33; Weber, Ind. Stud. X, 75 seq.
16. The term yonisambandha, ‘related (within six degrees),’ corresponds to the more common Sapinda of Manu, YAgfavalkya, and others; see the definitions given below, II, 6, 15, 2. In Apastamba’s terminology Sapinda has probably a more restricted sense. It seems very doubtful whether Haradatta’s explanation of ka, translated by ‘or,’ is correct, and whether his interpolation of ‘the father’s’ ought to be admitted. Probably Sftra 15 refers to the father’s side, and Stra 16 to the mother’s side.
17. Manu III, 27; Yaga. I, 58.
18, Manu III, 29; Y4g#. I, 59.
19. Manu III, 28; Yaga. I, 59.
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20. If a maiden and a lover unite themselves through love, that is called the Gandharva-rite.
Prasna II, Parata 5, Kuanpa 12.
1. If the suitor pays money (for his bride) according to his ability, and marries her (afterwards), that (marriage is called) the Asura-rite.
2. If the (bridegroom and his friends) take away (the bride),after having overcome (by force) her father (or relations), that is called the Rakshasa-rite.
3. The first three amongst these (marriage-rites are considered) praiseworthy ; each. preceding one better than the one following.
4. The quality of the offspring is according to the quality of the marriage-rite.
5. He shall not step on a spot which has been touched by the hand of a Brahmaza, without having sprinkled it with water.
6. He shall not pass between a fire and a Brahmazaa,
7. Nor between Brahmazas.
8. Or he may pass between them after having received permission to do so.
9. He shall not carry fire and water at the same time.
20. Manu III, 32; Yaga. I, 61.
12.1. ManuIII, 31; Y4g#.1, 61. It must be understood that, at this rite, a regular sale of the bride must take place. Ifa suitor merely gives presents to the bride, that is not an Asura-marriage.
2. Manu III, 33; Y4g#. 1,61. Haradatta points out that the other law-books enumerate two additional marriage-rites, the Prag4patya or Kaya and the Paisé#a. But Vasish/ha I, 29-35, like Apastamba, gives six rites only.
3. Manu III, 24, 25; Yag#. 1, 58-60.
2. Manu III, 33; Y4g#. 1,61. Haradatta points out that the other law-books enumerate two additional marriage-rites, the Prag4patya or Kaya and the Paisé#a. But Vasish/ha I, 29-35, like Apastamba, gives six rites only.
3. Manu III, 24, 25; Yag#. 1, 58-60.
4. I.e. from praiseworthy marriages virtuous children are born, and from blamable marriages bad ones. Manu III, 42.
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10. He shall not carry fires (burning in) separate (places) to one (spot).
11. If, whilst he walks, fire is being carried towards him, he shall not walk around it with his right hand turned towards it, except after it has been placed on the ground.
12. He shall not join his hands on his back.
13. If the sun sets whilst he sleeps, he shall sit up, fasting and silent, for that night. On the following morning he shall bathe and then raise his voice (in prayer).
14. If the sun rises whilst he is asleep, he shall stand during that day fasting and silent.
15. Some declare that he shall restrain his breath until he is tired.
16. And (he shall restrain his breath until he is _ tired) if he has had a bad dream,
17. Or if he desires to accomplish some object,
18. Or if he has transgressed some other rule.
19. (If he is) doubtful (whether) the result (of an action will be good or evil), he shall not do it.
20. (He shall follow) the same principle (if he is in doubt whether he ought) to study or not.
21. He shall not talk of a doubtful matter as if it were clear.
22. In the case of a person who slept at sunset, of to, Another commentator says, ‘He shall not throw (brands taken from) one fire into another fire. —Haradatta.
11. The Satra implies that under other circumstances he must show this respect to a fire.
13. Manu II, 220.
18. Manu XI, 200.
21. See above, I, 11, 32, 22.
22. These sinners are enumerated in nearly the same order,
(2] Kp. 13 one who slept at sunrise, of one who has black nails, or black teeth, of one who married a younger sister before the elder one was married, of one who married an elder sister whose younger sister had been married already, (of a younger brother who has kindled the sacred Grzhya-fire before his elder brother,) of one whose younger brother has kindled the sacred fire first, (of a younger brother who offers a Soma-sacrifice before his elder brother,) of an elder brother whose younger brother offered a Somasacrifice first, of an elder brother who marries or receives his portion of the inheritance after his younger brother, and of a younger brother who takes a wife or receives his portion of the inheritance before his elder brother,—penances ordained for crimes causing impurity, a heavier one for each succeeding case, must be performed.
23. Some declare, that after having performed that penance, he shall remove its cause.
Prasna II, Parata 6, Kuawna 13.
1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has
23. Some declare, that after having performed that penance, he shall remove its cause.
Prasna II, Parata 6, Kuawna 13.
1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has
Taittirlya-brahmana III, 2,8, rr and 12, and Ap. Srauta-sfitra IX, 12,11. See also Manu XI, 44-49. Regarding the crimes causing impurity, see above, I, 7, 21, 12-19.
23. ‘Its cause, i.e. the black nails, &c. According to another Smriti, one shall not put away a wife or extinguish a fire, for the taking or kindling of which the penance had to be performed.’— Haradatta. But see Vasishtha XX, 7 seq.
13. 1. ‘SAstravihité (translated by “‘ who has been married to him legally ”) means either “married according to the rites prescribed in the SAstras,” or “ possessed of the qualities (which have been described) by (the rule of) the Sastras, He shall not give his daughter to a man of the same Gotra,” and in similar (passages).’— Haradatta. See also Colebrooke, Digest, Book V, Text cxcix.
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not belonged to another man, and who has been married legally, have a right to (follow) the occupations (of their castes),
2. And to (inherit the) estate,
3. If they do not sin against either (of their parents).
4. If a man approaches a woman who had been married before, or was not legally married to him, or belongs to a different caste, they both commit a sin.
5. Through their (sin) their son also becomes sinful.
6. A Brahmama (says), ‘The son belongs to the begetter.’
7. Now they quote also (the following Gatha from the Veda) : ‘(Having considered myself) formerly a father, I shall not now allow (any longer) my wives (to be approached by other men), since they have declared that a son belongs to the begetter in the world of Yama. The giver of the seed carries off the son after death in Yama’s world; therefore they guard
3. Another (commentator) says, ‘Neither of the parents shall pass them over at (the distribution of) the heritage. Both (parents) must leave their property to them. —Haradatta. The text of the Sftra admits of either explanation.
6. See also Manu IX, 32 seq., where the same difference of opinion occurs.
7. According to Haradatta this Gatha gives the sentiments of a husband who neglected to watch his wives, and who had heard from those learned in the law that the sons of his unfaithful wives would in the next world belong to their natural fathers, and that he would not derive any spiritual benefit from their oblations. He adds that this verse does not refer to or prevent the appointment of a eunuch’s wife or of a childless widow to a relation. He also quotes a passage from the Srauta-sftra I, 9, 7, in which the dvipita, ‘the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, IJ, 10, 27,
K 2
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He also quotes a passage from the Srauta-sftra I, 9, 7, in which the dvipita, ‘the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, IJ, 10, 27,
K 2
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their wives, fearing the seed of strangers. Carefully watch over (the procreation of) your children, lest stranger seed be sown on your soil. In the next world the son belongs to the begetter, an (imprudent) husband makes the (begetting of) children vain (for himself).’
8. Transgression of the law and violence are found amongst the ancient (sages).
9. They committed no sin on account of the greatness of their lustre.
10. A man of later times who seeing their (deeds) follows them, falls.
11. The gift (or acceptance of a child) and the right to sell (or buy) a child are not recognised.
12. It is declared in the Veda that at the time of marriage a gift, for (the fulfilment of) his wishes, should be made (by the bridegroom) to the father
2-7, where the Niyoga is plainly forbidden. Baudhdyana, who (II, 2, 3, 34) quotes the same Géth4, reads in the first line the vocative ‘ganaka’ instead of the nominative ‘ganakaf,’ and in the fifth line ‘pare bigani’ instead of ‘parabigani. The commentator Govindasvimin adds that the verses are addressed by the Reshi Aupaganghani to king Ganaka of Videha. The translation of the first line must therefore run thus: ‘O Ganaka, now I am jealous of my wives, (though I was) not so formerly,’ &c. Baudhayana’s readings are probably the older ones, and Govindasvamin’s explanation the right one. See also Colebrooke, Digest, Book V, Text ccli.
. Haradatta thinks that, as most other Smrrtis enumerate the adopted son, and ‘ the son | bought’ in their lists of substitutes for lawful sons of the body, Apastamba’s tule can refer only to the gift or sale of an eldest son, or to the gift or sale of a child effected by a woman. Though it is possible that he may be right in his interpretation, it remains a remarkable fact that Apastamba does not mention the ‘twelve kinds of sons,’ which are known to other Smritis.
12. This Sfitra seems to be directed against Vasish/fa I, 36.
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of the bride, in order to fulfil the law. ‘ Therefore he should give a hundred (cows) besides a chariot ; that (gift) he should make bootless (by returning it to the giver).’ In reference to those (marriage-rites), the word ‘sale’ (which occurs in some Smritis is only used as) a metaphorical expression; for the union (of the husband and wife) is effected through the law.
13. After having gladdened the eldest son by some (choice portion of his) wealth,
Prasna II, Pataca 6, Kuanpa 14.
1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast.
2. On failure of sons the nearest Sapizda (takes the inheritance).
1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast.
2. On failure of sons the nearest Sapizda (takes the inheritance).
14. 1. The last Sftra of Khanda 13 and the first of Khanda 14 are quoted by Colebrooke, Digest, Book V, Text xlii, and Mitakshara, Chap. I, Sect. iii, Par. 6. Colebrooke translates gfvan, ‘during his lifetime,’ by ‘who makes a partition during his lifetime.’ I think that this is not quite correct, and that Apastamba intends to exhort householders to make a division during their lifetime, as later they ought to become ascetics or hermits. Haradatta introduces into his commentary on this Sfitra the whole chapter on the division of a father’s estate amongst his sons, supplementing Apastamba’s short rule by the texts of other lawyers. No doubt, Apastamba means to lay down, in these and the following Sftras, only the leading principles of the law of inheritance, and he intends that the remaining particulars should be supplied from the law of custom or other Smritis.
2. Haradatta gives in his commentary a full summary of the rules on the succession of remoter relations. One point only deserves special mention. He declares that it is the opinion of Apastamba, that widows cannot inherit. In this he is probably right, as Apastamba does not mention them, and the use of the
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3. On failure of them the spiritual teacher (inherits); on failure of the spiritual teacher a pupil shall take (the deceased’s wealth), and use it for religious works for the (deceased’s) benefit, or (he himself may enjoy it) ;
4. Or the daughter (may take the inheritance).
5. On failure of all (relations) let the king take the inheritance.
6. Some declare, that the eldest son alone inherits.
7. In some countries gold, (or) black cattle, (or) black produce of the earth is the share of the eldest.
8. The chariot and the furniture in the house are the father’s (share).
masculine singular ‘sapindah’ in the text precludes the possibility of including them under that collective term. It seems to me certain, that Apastamba, like Baudh4yana, considered women, especially widows, unfit to inherit.
4. ‘Some say “on failure of sons,” others that the rule refers to the preceding Sftra (i.e. that the daughter inherits on failure of pupils only).’—Haradatta. The latter seems to be the correct interpretation.
5. ‘Because the word “all” is used, (the king shall take the estate) only on failure of Bandhus and Sagotras, i.e. gentiles within twelve degrees.’ Haradatta.
6. ‘The other sons shall live under his protection.’ —Haradatta. Colebrooke, Mitakshar&, Chap, I, Sect. iii, Par. 6.
4. ‘“Black produce of the earth,” i.e. black grain, or according to others black iron.’—Haradatta. Compare for this and the following Sfitras Colebrooke, Mitaékshar4, Chap. I, Sect. iii, Par. 6, and Digest, Book V, Text xlviii.
Colebrooke, Mitakshar&, Chap, I, Sect. iii, Par. 6.
4. ‘“Black produce of the earth,” i.e. black grain, or according to others black iron.’—Haradatta. Compare for this and the following Sfitras Colebrooke, Mitaékshar4, Chap. I, Sect. iii, Par. 6, and Digest, Book V, Text xlviii.
8. The translation given above agrees with what I now recognise to be Haradatta’s explanation, and with Colebrooke, Mitakshara, Chap. I, Sect. iii, Par. 6. Both the P. U. and Mr. U. MSS. of the Uggvala read rathak pituramso grzhe yatparibhandam upakarazam pihadi tadapi, ‘the chariot (is) the father’s share; the furniture which (is) in the house, that also. To this reading Mahddeva’s Uggvala on the Hiramyakesi Sfitra points likewise, which gives pitur antas. The N. U. MS. of the Uggvala, according to whichp. 135 g. According to some, the share of the wife consists of her ornaments, and the wealth (which she may have received) from her relations.
10. That (preference of the eldest son) is forbidden by the SAstras.
11. For it is declared in the Veda, without (marking) a difference (in the treatment of the sons) :. Manu divided his wealth amongst his sons.
12. Now the Veda declares also in conformity with (the rule in favour of the eldest son) alone: They distinguish the eldest by (a larger share of) the heritage.
I made the translation given in the Appendix to West and Bihler’s Digest (1st edition), leaves out the word amsah, and therefore makes it necessary to combine this Sfitra with the preceding one, and to translate, ‘The father’s chariot and the furniture in the house (are) also (the share of the eldest).’ This latter translation agrees nearly with that given by Colebrooke, Digest, Book V, Text xlviii, where this and the preceding Sfitra have been joined ; but the chariot is not mentioned. A further variation in the interpretation of this Sfitra occurs in Colebrooke’s Digest, Book V, Text Ixxxix, and Mitékshar§, loc. cit., where the words ‘ the furniture in the house’ are joined with Sftra 9, and the furniture is declared to be the wife’s share. Considering that Sfitra 9 is again quoted in Colebrooke’s Digest, Book V, Text cccclxxii, and is not joined with the latter part of Sftra 8, it is not too much to say that Gagannatha has not shown any greater accuracy than his brethren usually do.
9. The Mitékshar4, loc. cit., apparently takes the words ‘according to some’ as referring only to property received from relations, I follow Haradatta, The former interpretation is, however, admissible, if the Sftra is split into two.
‘10. The SAstras are, according to Haradatta, the Vedas.
11. Taittirfya Samhit4 III, 1, 9, 4.
12, ‘Athapi (now also) means “and certainly.” They distinguish, they set apart the eldest son by wealth: this has been declared in the Veda in conformity with (the rule regarding) one (heir, Sdtra 6). He denies (Stra 13) that a passage also, which
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12, ‘Athapi (now also) means “and certainly.” They distinguish, they set apart the eldest son by wealth: this has been declared in the Veda in conformity with (the rule regarding) one (heir, Sdtra 6). He denies (Stra 13) that a passage also, which
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13. (But to this plea in favour of the eldest I answer) : Now those who are acquainted with the interpretation of the law declare a statement of facts not to be a rule, as for instance (the following) : ‘Therefore amongst cattle, goats and sheep walk together ;’ (or the following), ‘Therefore the face of a learned Brahmaza (a Snataka) is, as it were, resplendent ;’ (or), ‘A Brahmawza who has studied the Vedas (a Srotriya) and a he-goat evince the strongest sexual desires.’
14. Therefore all (sons) who are virtuous inherit.
15. But him who expends money unrighteously, he shall disinherit, though he be the eldest son.
16. Nodivision takes place between husband and wife.
agrees with the statement that the eldest son alone inherits, is found in the Veda.—Haradatta. See Taittirty4 Samhita II, 5, 2, 7.
13. Those who are acquainted with the interpretation of the law are the Mimamsakas. The translation of the second Vedic passage is by no means certain, as the root ribh, translated by ‘ to be resplendent,’ usually means ‘to give a sound.’ Haradatta thinks that Apastamba means to show that the passage ‘Manu divided his wealth among his sons’ is likewise merely a statement of facts, and cannot be considered a rule. This is probably erroneous, as Sitras ro and 11 distinctly state, that the practice to allow the eldest alone to inherit, is forbidden by the abovementioned passage of the Veda.
15. Compare for this Stra and the following one Colebrooke’s Digest, Book V, Text cccxv. The translation of pratipadayati, ‘expends,’ by ‘gains,’ which is also proposed by Gagannatha, is against Apastamba’s usage, see II, 5, 11, 17, and below, II, 8, 20, 19.
16. According to Haradatta, this Stra gives the reason why, in SQtra 1, no share has been set apart for the wife. Compare
Colebrooke’s Digest, Book V, Text Ixxxix, for this SQtra and the following two.
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17. For, from the time of marriage, they are united in religious ceremonies,
18, Likewise also as regards the rewards for works by which spiritual merit is acquired,
19. And with respect to the acquisition of property.
20. For they declare that it is not a theft if a wife expends money on occasions (of necessity) during her husband’s absence.
Prasna II, Parata 6, KuHanpa 15,
1. By this (discussion) the law of custom, which is observed in (particular) countries or families, has been disposed of.
2. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year.
2. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year.
3. On account of the death of the latter the parents alone bathe,
4. And those who bury them.
5. Ifa wife or one of the chief Gurus (a father or Afarya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day).
20. See below, II, 11, 29, 3.
15. 1. Customs are to be followed only if they are not opposed to the teaching of the Vedas and Smritis.
2. Manu V, 60; YAg#. I, 53; Manu V, 60; Manu V, 58; Yaga. UI, 3.
4. Manu V, 69 and 70.
5. Manu V, 80.
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6. (In that case) they shall also show the (following) signs of mourning :
7. Dishevelling their hair and covering themselves with dust (they go outside the village), and, clothed with one garment, their faces turned to the south, stepping into the river they throw up water for the dead once, and then, ascending (the bank), they sit down.
8. This (they repeat) thrice.
9. They pour out water consecrated in such a manner that the dead will know it (to be given to them). Then they return to the village without looking back, and perform those rites for the dead which (pious) women declare to be necessary.
10. Some declare, that these same (observances) shall also be kept in the case (of the death) of other (Sapizdas).
11. At all religious ceremonies, he shall feed Brahmazas who are pure and who have (studied and remember) the Veda.
12. He shall distribute his gifts at the proper places, at the proper times, at the occasion of purificatory rites, and to proper recipients.
13. That food must not be eaten of which (no portion) is offered in the fire, and of which no portion is first given (to guests).
4-9. YAga. III, 5, 7 seq. The Mantra to be spoken in throwing the water is, ‘I give this water to you N. N. of the family of N. N.’ The water ought to be mixed with sesamum. According to Haradatta those who know the correct interpretation, declare that the word ‘ women’ denotes in this Sfitra ‘the Smritis.’ But I fear these learned interpreters will find few adherents among those who pay attention to the last Sftra of this work.
11, Manu III, 128. 12. Manu III, 98.
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14. No food mixed with pungent condiments or salt can be offered as a burnt-offering.
15. Nor (can food) mixed with bad food (be used for a burnt-oblation).
16. If (he is obliged to offer) a burnt-offering of food unfit for that purpose, he shall take hot ashes from the northern part of his fire and offer the food in that. That oblation is no oblation in the fire.
17. A female shall not offer any burnt-oblation,
18. Nora child, that has not been initiated.
19. Infants do not become impure before they receive the sacrament called Annaprdsana (the first feeding).
That oblation is no oblation in the fire.
17. A female shall not offer any burnt-oblation,
18. Nora child, that has not been initiated.
19. Infants do not become impure before they receive the sacrament called Annaprdsana (the first feeding).
20. Some (declare, that they cannot become impure) until they have completed their first year,
21. Or, as long as they cannot distinguish the points of the horizon.
22. The best (opinion is, that they cannot be defiled) until the initiation has been performed.
23. For at that (time a child) according to the rules of the Veda obtains the right (to perform the various religious ceremonies).
14. ‘ That (substance) is called kshara, “ of pungent or alkaline taste,” the eating of which makes the saliva flow. —Haradatta.
15. Avardnna, ‘bad food,’ is explained by ‘kulittha and the like.’ Kulittha, a kind of vetch, is considered low food, and eaten by the lower castes only. The meaning of the Sfitra, therefore, is, “If anybody has been forced by poverty to mix his rice or Dal with kulittha or similar bad food, he cannot offer a burnt-oblation at the Vaisvadeva ceremony with that. He must observe the rule, given in the following Sftra.
17. Manu V, 155; XI, 36.
18. Manu II, 171.
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24. That ceremony is the limit (from which the capacity to fulfil the law begins).
25. And the Smzti (agrees with this opinion).
Prasna II, Parata 7, Kuawoa 16.
1. Formerly men and gods lived together in this world. Then the gods in reward of their sacrifices went to heaven, but men were left behind. Those men who perform sacrifices in the same manner as the gods did, dwell (after death) with the gods and Brahman in heaven. Now (seeing men left behind), Manu revealed this ceremony, which is designated by the word Srdddha (a funeral-oblation).
2. And (thus this rite has been revealed) for the salvation of mankind.
3. At that (rite) the Manes (of one’s father, grandfather, and great-grandfather) are the deities (to whom the sacrifice is offered). But the Brahmamas, (who are fed,) represent the Ahavantya-fire.
4. That rite must be performed in each month.
25. Haradatta quotes Gautama II, 1-3, on this point, and is apparently of opinion that Apastamba alludes to the same passage. But he is probably wrong, as all Smrctis are agreed on the point mentioned by Apastamba.
16.1. ‘Intending to give the rules regarding the monthly Sraddha, he premises this explanatory statement in order to praise that sacrifice.’ —Haradatta.
2. The reading ‘ niksreyasa ka’ apparently has given great trouble to the commentators. Their explanations are, however, grammatically impossible. The right one is to take nifsreyas& as a Vedic instrumental, for nifsreyasena, which may designate the ‘reason.’ If the dative is read, the sense remains the same.
3. ‘The comparison of the Brahmazas with the Ahavantya indicates that to feed Brahmamas is the chief act at a Sraddha.’— Haradatta.
4. Manu IH, 122, 123; Yaga. 1, 217.
3. ‘The comparison of the Brahmazas with the Ahavantya indicates that to feed Brahmamas is the chief act at a Sraddha.’— Haradatta.
4. Manu IH, 122, 123; Yaga. 1, 217.
II, 7, 16. HOUSEHOLDER ; INHERITANCE, I4I
5. The afternoon of (a day of) the latter half is preferable (for it).
6. The last days of the latter half (of the month) likewise are (preferable to the first days).
7. (A funeral-oblation) offered on any day of the latter half of the month gladdens the Manes. But it procures different rewards for the sacrificer according to the time observed.
8. If it be performed on the first day of the halfmonth, the issue (of the sacrificer) will chiefly consist of females.
g. (Performed on the second day it procures) children who are free from thievish propensities.
10. (If it is performed) on the third day children will be born to him who will fulfil the various vows for studying (portions of the Veda).
11. (The sacrificer who performs it) on the fourth day becomes rich in small domestic animals.
12. (If he performs it) on the fifth day, sons (will be born to him). He will have numerous and distinguished offspring, and he will not die childless.
13. (If he performs it) on the sixth day, he will become a great traveller and gambler.
14. (The reward of a funeral-oblation performed) on the seventh day is success in agriculture.
15. (Ifhe performs it) on the eighth day (its reward is) prosperity
16. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals.
5. Manu III, 255, 278.
7. Manu III, 277; Yaga. I, 264, 265.
12, The translation follows the corrected reading given in the Addenda to the Critical Notes.
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17. (If he performs it) on the tenth day (its reward is) success in trade.
18. (If he performs it) on the eleventh day (its reward is) black iron, tin, and lead.
19. (If he performs a funeral-oblation) on the twelfth day, he will become rich in cattle.
20. (If he performs it) on the thirteenth day, he will have many sons (and) many friends, (and) his offspring will be beautiful. But his (sons) will die young.
(If he performs it) on the fourteenth day (its reward is) success in battle.
. (If he performs it) on the fifteenth day (its reward is) prosperity.
23. The substances (to be offered) at these (sacrifices) are sesamum, masha, rice, yava, water, roots, and fruits.
24. But, if food mixed with fat (is offered), the satisfaction of the Manes is greater, and (lasts) a longer time,
25. Likewise, if money, lawfully acquired, is given to worthy (persons).
26. Beef satisfies (the Manes) for a year,
20. Others read the last part of the Sftra, ayuvamarinas-tu bhavanti, ‘they will not die young.’—Haradatta. If the two halves of the Sftra are joined and Darsantyapatyoyuvamarizah is read, the Sandhi may be dissolved in either manner.
26. Beef satisfies (the Manes) for a year,
20. Others read the last part of the Sftra, ayuvamarinas-tu bhavanti, ‘they will not die young.’—Haradatta. If the two halves of the Sftra are joined and Darsantyapatyoyuvamarizah is read, the Sandhi may be dissolved in either manner.
21. Manu III, 276, and Yaga. I, 263, declare the fourteenth day to be unfit for a Sraddha, and the latter adds that Sraddhas for men killed in battle may be offered on that day. This latter statement explains why Apastamba declares its reward to be
“success in battle.’ The nature of the reward shows that on that day Kshatriyas, not Brahmazas, should offer their Sraddhas.
23. Manu III, 267; Yag#. I, 257.
26. Manu III, 271.
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27. Buffalo’s (meat) for a longer (time) than that.
28. By this (permission of the use of buffalo’s meat) it has been declared that the meat of (other) tame and wild animals is fit to be offered.
Prasna II, Parata 7, Kuanpa 17.
1. (If) rhinoceros’ meat (is given to Brahmazas seated) on (seats covered with) the skin of a rhinoceros, (the Manes are satisfied) for a very long time.
2. (The same effect is obtained) by (offering the) flesh (of the fish called) Satabali,
3. And by (offering the) meat of the (crane called) Vardhramasa.
4. Pure, with composed mind and full of ardour, he shall feed Brahmazas who know the Vedas, and who are not connected with him by marriage, blood relationship, by the relationship of sacrificial priest and sacrificer, or by the relationship of (teacher and) pupil.
5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Srdddha).
6. (The admissibility of) pupils (and the rest) has been declared hereby.
7. Now they quote also (in regard to this matter the following verse) :
8. The food eaten (at a sacrifice) by persons related to the giver is, indeed, a gift offered to the goblins. It reaches neither the Manes nor the
17.1. Manu III, 272; Yaga. I, 259.
2. Manu V, 16, where Rohita is explained by Satabali.
4. Manu III, 128-138, and 149, 188; YAga. I, 225.
8. See Manu III, 141, where this Trish‘ubh has been turned into an Anush/ubh.
p. 17
gods. Losing its power (to procure heaven), it errs about in this world as a cow that has lost its calf runs into a strange stable.
9. The meaning (of the verse) is, that gifts which are eaten (and offered) mutually by relations, (and thus go) from one house to the other, perish in this world.
10. If the good qualities (of several persons who might be invited) are equal, old men and (amongst these) poor ones, who wish to come, have the preference.
11. On the day before (the ceremony) the (first) invitation (must be issued).
12. On the following day the second invitation takes place.
13. (On the same day also takes place) the third invitation (which consists in the call to dinner).
11. On the day before (the ceremony) the (first) invitation (must be issued).
12. On the following day the second invitation takes place.
13. (On the same day also takes place) the third invitation (which consists in the call to dinner).
14. Some declare, that every act at a funeralsacrifice must be repeated three times.
15. As (the acts are performed) the first time, so they must be repeated) the second and the third times.
16. When all (the three oblations) have been
11. Manu III, 187; Yag#. I, 225. According to Haradatta the formula of invitation is, Sva sraddham bhavita, tatrahavaniyarthe bhavadbhiZ prasddaf kartavya iti, ‘to-morrow a Sraddha will take place. Do me the favour to take at that the place of the Ahavantya- fire.’
12. The formula is, Adya sraddham, ‘to-day the Sraddha takes place.’
13. The call to dinner is, Siddham 4gamyatém, ‘the food is ready ; come.’
17. But the custom of the Northerners is to pour into the hands of the Br&hmawas, when they are seated on their seats, (water which has been taken from the water-vessel.)
18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brahmazas with this Mantra: ‘ Let it be taken out, and let it be offered in the fire.’
19. (They shall give their permission with this Mantra): ‘Let it be taken out at thy pleasure, let it be offered in the fire at thy pleasure. Having received this permission, he shall take out (some of the prepared food) and offer it.
20. They blame it, if dogs and Apapdatras are allowed to see the performance of a funeral-sacrifice.
21. The following persons defile the company if they are invited to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man’s bed, the son of a Br&ahmaza who follows the profession of a Kshatriya, and the son of (a Brahmawza who by marrying first a Sidra wife had himself become) a Sfidra, born from a Brahmaza woman.
17. The North of India begins to the north of the river Saravati. The rule alluded to is given by Yag#.I, 226,229; Manu III, 210.
18. Yag#. I, 235. 20. Manu III, 239.
21. Manu III, 152-166, and particularly 153 and 154; Yaga. I, 222-224. Haradatta’s explanation of the word ‘ Sfdra’ by ‘a Brahmaza who has become a Sidra’ is probably right, because the son of a real Sidra and of a Brahmamna female is a Kandala, and has been disposed of by the preceding Sfitra.
(2] \
p. 17
I, 222-224. Haradatta’s explanation of the word ‘ Sfdra’ by ‘a Brahmaza who has become a Sidra’ is probably right, because the son of a real Sidra and of a Brahmamna female is a Kandala, and has been disposed of by the preceding Sfitra.
(2] \
p. 17
22. The following persons sanctify the company if they eat at a funeral-sacrifice, viz. one who has studied the three verses of the Veda containing the word ‘Madhu, each three times ; one who has studied the part of the Veda containing the word ‘Suparza’ three times; a TrizA4siketa; one who has studied the Mantras required for the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitvzmedha) ; one who keeps five fires; one who knows the Sdman called Gyesh¢ka; one who fulfils the duty of daily study; the son of one who has studied and is able to teach the whole Veda with its Angas, and a Srotriya.
23. He shall not perform (any part of) a funeralsacrifice at night.
24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it.
25. (He shall not perform a funeral-sacrifice at
22. Compare Manulll, 185, 186; Yag#.1, 219-221. The three verses to be known by a Trimadhu are, Madhu vata ritayate, &e., which occur both in the Taitt. Samh. and in the Taitt. Ar. The explanation of Trisuparza is not certain. Haradatta thinks that it may mean either a person who knows the three verses Katushkaparda yuvatiz supesa, &c., Taittirtya-brahmaza I, 2, 1, 27, &c., or one who knows the three Anuvakas from the Taittirtya Aranyaka X, 48-50, beginning, Brahmametu mam, &c. The word ‘ Trindkiketa’ has three explanations:—a. A person who knows the Naéiketa-fire according to the Taittirtyaka, Kashavallf, and the Satapatha, i.e. has studied the portions on the Né&éiketa-fire in these three books.
6. A person who has thrice kindled the Nafiketa-fire. c. A person who has studied the Anuvaka, called Viragas. aturmedha may also mean ‘one who has performed the four sacrifices’ enumerated above.
23. Manu III, 280.
24. ‘The Sraddha is stated to begin with the first invitation to the Brahmans.’—Haradatta.
25. ‘The Northerners do not generally receive this Sftra, andp. 147 night), except if an eclipse of the moon takes place.
Prasna II, Parata 8, Kuawnpa 18.
1. He shall avoid butter, butter-milk, oil-cake, honey, meat.
2. And black grain (such as kulittha), food given by Sadras, or by other persons, whose food is not considered fit to be eaten.
3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts) ;
3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts) ;
4. Wearing a dress that reaches from the navel to the knees, bathing morning, noon, and evening, living on food that has not been cooked at a fire, never seeking the shade, standing (during the day), and sitting (during the night), he shall keep this vow for one year. They declare, that (its merit) is equal to that of a studentship continued for forty-eight years.
5. (Now follows) the daily funeral-oblation.
6. Outside the village pure (men shall) prepare (the food for that rite) in a pure place.
therefore former commentators have not explained it.’—Haradatta.
18. 1. Sfitras 1-4 contain rules for a vow to be kept for the special objects mentioned in Satras 3 and 4 for one year only. Haradatta (on Sfitra 4) says that another commentator thinks that Sftras 1-3 prescribe one vow, and Sfitra 4 another, and that the latter applies both to householders and students. <A passage from Baudhayana is quoted in support of this latter view.
5. Manu III, 82 seq.
6. The term ‘pure (men) ’ is used in order to indicate that they must be so particularly, because, by II, 2, 3, 1, purity has already been prescribed for cooks.
L2
p. 18
7. New vessels are used for that,
8. In which the food is prepared, and out of which it is eaten.
g. And those (vessels) he shall present to the (Brahmazas) who have been fed.
10. And he shall feed (Brahmamas) possessed of all (good qualities).
11. And he shall not give the residue (of that funeral-dinner) to one who is inferior to them in good qualities.
12. Thus (he shall act every day) during a year.
13. The last of these (funeral-oblations) he shall perform, offering a red goat.
14. And let him cause an altar to be built, concealed (by a covering and outside the village).
15. Let him feed the Brahmazas on the northern half of that.
16. They declare, that (then) he sees both the Brahmazas who eat and the Manes sitting on the altar.
17. After that he may offer (a funeral-sacrifice once a month) or stop altogether.
18. For (by appearing on the altar) the Manes signify that they are satisfied by the funeraloffering.
19. Under the constellation Tishya he who desires prosperity,
4. For the unusual meaning of dravya, ‘vessel,’ compare the term sitadravy4zi, ‘implements of husbandry,’ Manu IX, 293, and the Petersburg Dict. s. v.
13. The red goat is mentioned as particularly fit for a Sraddha, Yaga. I, 259, and Manu III, 272.
p. 149
Prasna II, Parata 8, Kuawnpa 19.
s. v.
13. The red goat is mentioned as particularly fit for a Sraddha, Yaga. I, 259, and Manu III, 272.
p. 149
Prasna II, Parata 8, Kuawnpa 19.
1. Shall cause to be prepared powder of white mustard-seeds, cause his hands, feet, ears, and mouth to be rubbed with that, and shall eat (the remainder). Ifthe wind does not blow too violently, he shall eat sitting, silent and his face turned towards the south, on a seat (facing the) same (direction)— the first alternative is the skin of a he-goat.
2. But they declare, that the life of the mother of that person who eats at this ceremony, his face turned in that direction, will be shortened.
3. A vessel of brass, the centre of which is gilt, is best (for this occasion).
4. And nobody else shall eat out of that vessel.
5. He shall make a lump of as much (food) as he can swallow (at once).
6. (And he shall) not scatter anything (on the ground).
7. He shall not let go the vessel (with his left hand) ;
8. Or he may let it go.
19. 1. The ceremony which is here described, may also be performed daily. If the reading prasya is adopted, the translation must run thus: ‘and he shall scatter (the remainder of the powder). If the wind,’ &c.
2. ‘Therefore those whose mothers are alive should not perform this ceremony.’— Haradatta.
4. If the masculine bhoktavyad is used instead of bhoktavyam, the participle must be construed with Aamasa/.
5. The verbum finitum, which according to the Sanskrit text ought to be taken with the participle samnayan, is grasita, Sitra 9.
8 ‘Why is this second alternative mentioned, as (the first Sfitra) suffices? True. But according to the maxim that “restrictions are made on account of the continuance of an action once begun,” the meaning of this second Sfitra is that he shall a \ 150 APASTAMBA. II, 8, 19.
9. He shall swallow the whole mouthful at once, introducing it, together with the thumb, (into the mouth.)
10. He shall make no noise with his mouth (whilst eating).
11. And he shall not shake his right hand (whilst eating).
12. After he (has eaten and) sipped water, he shall raise his hands, until the water has run off (and they have become dry).
13. After that he shall touch fire.
14. And (during this ceremony) he shall not eat in the day-time anything but roots and fruit.
15. And let him avoid Sthdlipaka-offerings, and food offered to the Manes or to the Gods.
16. He shall eat wearing his upper garment over his left shoulder and under his right arm.
17. At the (monthly) Sraddha which must necessarily be performed, he must use (food) mixed with fat.
18. The first (and preferable) alternative (is to employ) clarified butter and meat.
19. On failure (of these), oil of sesamum, vegetables, and (similar materials may be used).
20. And under the asterism Magha he shall feed the Brahmazas more (than at other times) with (food mixed with) clarified butter, according to the rule of the Sraddha.
19. On failure (of these), oil of sesamum, vegetables, and (similar materials may be used).
20. And under the asterism Magha he shall feed the Brahmazas more (than at other times) with (food mixed with) clarified butter, according to the rule of the Sraddha.
continue to the end to handle the vessel (in that manner in which) he has handled it when eating for the first time.’ —Haradatta.
16. Haradatta remarks that some allow, according to II, a, 4, 22, the sacred thread to be substituted, and others think that both the thread and the garment should be worn over the left shoulder and under the right arm.
II, 8, 20. THE FOUR ORDERS. 15!
Prasna II, Parata 8, Kuanpa 20.
1. At every monthly Sraddha he shall use, in whatever manner -he may be able, one droza of sesamum.
2. And he shall feed Brahmazas endowed with all (good qualities), and they shall not give the fragments (of the food) to a person who does not possess the same good qualities (as the Brahmamzas).
3. He who desires prosperity shall fast in the half of the year when the sun goes to the north, under the constellation Tishya, in the first half of the month, for (a day and) a night at least, prepare a Sthalipaka-offering, offer burnt-oblations to Kubera (the god of riches), feed a Brahmaza with that (food prepared for the Sth4lipaka) mixed with clarified butter, and make him wish prosperity with (a Mantra) implying prosperity.
4. This (rite he shall repeat) daily until the next Tishya(-day).
5. On the second (Tishya-day and during the second month he shall feed) two (Brahmamzas).
6. On the third (Tishya-day and during the third month he shall feed) three (Brahmamzas).
7. In this manner (the Tishya-rite is to be performed) for a year, with a (monthly) increase (of the number of Brahmamas fed).
20. 1. A droza equals 128 seers or seras. The latter is variously reckoned at 1-3 Ibs.
3. The reason why the constellation Tishya has been chosen for this rite seems to be that Tishya has another name, Pushya, i.e. ‘prosperous.’ This sacrifice is to begin on the Tishya-day of the month called Taisha or Pausha (December—January), and to continue for one year.
p. 20
8. (Thus) he obtains great prosperity.
9. But the fasting takes place on the first. (Tishya-day) only.
to. He shall avoid to eat those things which have lost their strength (as butter-milk, curds, and whey).
11. He shall avoid to tread on ashes or husks of grain.
12. To wash one foot with the other, or to place one foot on the other,
13. And to swing his feet,
14. And to place one leg crosswise over the knee (of the other),
15. And to make his nails
16. Or to make (his finger-joints) crack without a (good) reason,
17. And all other (acts) which they blame.
18. And let him acquire money in all ways that are lawful.
19. And let him spend money on worthy (persons or objects).
20. And let him not give anything to an unworthy (person), of whom he does not stand in fear.
And all other (acts) which they blame.
18. And let him acquire money in all ways that are lawful.
19. And let him spend money on worthy (persons or objects).
20. And let him not give anything to an unworthy (person), of whom he does not stand in fear.
21. And let him conciliate men (by gifts or kindness).
22. And he may enjoy the pleasures which are not forbidden by the holy law.
23. (Acting) thus he conquers both worlds.
11. Manu IV, 78.
16. ‘Good reasons for cracking the joints are fatigue or rheumatism.’—Haradatta.
19. Manu XI, 6, and passim.
p. 153
Prasna II, Parata 9, KHanpa 21.
1. There are four orders, viz. the order of householders, the order of students, the order of ascetics, and the order of hermits in the woods.
2. If he lives in all these four according to the rules (of the law), without allowing himself to be disturbed (by anything), he will obtain salvation.
3. The duty to live in the teacher’s house after the initiation is common to all of them.
4. Not to abandon sacred learning (is a duty common) to all.
5. Having learnt the rites (that are to be performed in each order), he may perform what he wishes.
6. Worshipping until death (and living) according to the rule of a (temporary) student, a (professed) student may leave his body in the house of his teacher.
7. Now (follow the rules) regarding the ascetic (SamnyAsin).
8. Only after (having fulfilled) the duties of that (order of students) he shall go forth (as an ascetic), remaining chaste.
21.1. ‘Though four (orders) are enumerated, he uses the word “four,” lest, in the absence of a distinct rule of the venerable teacher, one order only, that of the householder, should be allowed, as has been taught in other Smrctis.—Haradatta. Manu VI, 87.
2. Manu VI, 88.
3- Manu II, 247-249, and above.
8. The meaning of the Sfitra is, that the studentship is a necessary preliminary for the Samnydsin. If a man considers himself sufficiently purified by his life in that order, he may become a Samnydsin immediately after its completion. Otherwise he may first become a householder, or a hermit, and enter the lastp. 21 g. For him (the Samenydsin) they prescribe (the following rules) :
10. He shall live without a fire, without a house, without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging so much food only in the village as will sustain his life, he shall wander about neither caring for this world nor for heaven.
11. It is ordained that he shall wear clothes thrown away (by others as useless).
12. Some declare that he shall go naked.
13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Atman.
14. (Some say that) he obtains salvation if he knows (the Atman).
I ‘5, (But) that (opinion) is opposed to the Sastras.
12. Some declare that he shall go naked.
13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Atman.
14. (Some say that) he obtains salvation if he knows (the Atman).
I ‘5, (But) that (opinion) is opposed to the Sastras.
6. (For) if salvation were obtained by the knowledge of the Atman alone, then he ought not to feel any pain even in this (world).
17. Thereby that which follows has been declared.
order, when his passions are entirely extinct. See also Manu VI, 36; Yaga. III, 56-57.
to. Manu VI, 33, 42-45; Yaga. III, 58 seq.
12. ‘Another (commentator) says, “Some declare that he is free from all injunctions and prohibitions, i.e. he need neither ae nor avoid any (particular actions).” ’"—Haradatta.
. ‘He shall seek, i.e. worship, the Atman or Self, which has been described i in the section on transcendental knowledge (I, 8).’— Haradatta.
15. Haradatta apparently takes the word Sastras to mean ‘ Dharmasastras.
17. ‘That which follows’ are the Yogas, which must be employed in order to cause the annihilation of pain, after the knowledge of the Atman or Self has been obtained.
p. 155
18. Now (follow the rules regarding) the hermit living in the woods.
19. Only after (completing) that (studentship) he shall go forth, remaining chaste.
20. For him they give (the following rules) :
21. He shall keep one fire only, have no house, enjoy no pleasures, have no protector, observe silence, uttering speech on the occasion of the daily recitation of the Veda only.
Prasna II, Parata 9, Kuawnpa 22.
1. A dress of materials procured in the woods (skins or bark) is ordained for him.
2. Then he shall wander about, sustaining his life by roots, fruits, leaves, and grass.
3. In the end (he shall live on) what has become detached spontaneously.
4. Next he shall live on water, (then) on air, then on ether.
5. Each following one of these modes of subsistence is distinguished by a (greater) reward.
6. Now some (teachers) enjoin for the hermit the
21. ‘But which is that one fire? Certainly not the Grrhya-fire, because he must remain chaste. Therefore the meaning intended is, “He shall offer a Samidh morn and evening in the common fire, just as formerly, (during his studentship).” Another commentator says, “Gautama declares that he shall kindle a fire according to the rule of the Srémamaka Sftra. The Sramanaka Sfitra is the Vaikhanasa Sftra. Having kindled a fire in the manner prescribed there, he shall sacrifice in it every morning and every evening.” ’—Haradatta. See also Manu VI, 4; Yaga. III, 45.
' 22.1. Manu VI, 6. 2. Manu VI, 5, 21; YAg#. III, 46.
4. ‘Then he shall live on ether, ie. eat nothing at all’— Haradatta. Manu VI, 31; Yaga. III, 55.
p. 22
successive performance (of the acts prescribed for the several orders).