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 9 of 13
37. (He may beg in the houses) of the teacher, of blood relations, (or) of Gurus, and in his own, if he obtains no (alms) elsewhere.
30. Apastamba I, 1, 4, 23.
31. Apastamba I, 2, 7, 27, 30; Manu II, 207-212.
34. ‘One who has attained his majority, i.e. one who has completed his sixteenth year and is (already) a youth.’ —Haradatta.
35. Haradatta explains abhisasta by upapatakin, ‘one who has committed a minor offence,’ apparently forgetting Apastamba I, 7, 21,7. See also Apastamba I, 1, 3, 25.
36. Apastamba I, 1, 3, 28-30, where the formulas have been given in the notes. Haradatta remarks that the Gaimini Grthyasiitra forbids the lengthening or drawling pronunciation of the syllables ksham and hi in begging. Baudhayana I, 2, 3, 16 likewise forbids it. In the text read varn4nupfrvyeza.
37. Manu II, 184. It is just possible that the translation ought to be ‘in the houses of his teacher's blood relations,’ instead of ‘in the houses of his teacher (and) of blood relations.’
II. 48. STUDENTSHIP. IgI
38. Among these he shall avoid each preceding one (more carefully than those named later).
39. Having announced to the teacher (what he has received) and having received his permission, the (student) may eat (the collected food).
40. If (the teacher) is not present, (he shall seek the permission to eat) from his (teacher’s) wives or sons, from fellow-students or virtuous (strangers).
41. Having placed water by his side, (he shall eat) in silence, contented, (and) without greed.
42. (As a rule) a pupil shall not be punished corporally.
43. If no (other course) is possible, (he may be corrected) with a thin rope or a thin cane.
44. If (the teacher) strikes him with any other (instrument), he shall be punished by the king.
45. He shall remain a student for twelve years in order (to study) one (recension of the Veda),
46. Or, if (he studies) all (the Vedas) twelve years for each,
47. Or during (as long a period as he requires for) learning (them).
48. On completion of the instruction the teacher must be offered a fee.
38. The meaning of the Sfitra is, that if a student does not obtain anything from strangers, he shall first go to his own family, next to the houses of Gurus, i.e. paternal and maternal uncles and other venerable relatives, then to his other blood relations, i.e. Sapindas, and in case of extreme necessity only apply to the teacher’s wife.
39. Apastamba I, 1, 3, 31-32.
40, Apastamba I, 1, 3, 33-34- 41. Manu II, 53-54.
42. Apastamba I, 2, 8, 29; Macnaghten, Mitakshara IV, 1, 9.
43. Manu VIII, 299. 45-47- Apastamba I, 1, 2, 12-16.
48. Apastamba I, 2, 7, 19. .
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49. After (the pupil) has paid (that) and has been dismissed, he may, at his pleasure, bathe (as is customary on completion of the studentship).
50. The teacher is chief among all Gurus.
51. Some (say) that the mother (holds that | place).
Cuapter III.
.
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49. After (the pupil) has paid (that) and has been dismissed, he may, at his pleasure, bathe (as is customary on completion of the studentship).
50. The teacher is chief among all Gurus.
51. Some (say) that the mother (holds that | place).
Cuapter III.
Some (declare, that) he (who has studied the Veda) may make his choice (which) among the orders (he is going to enter).
(The four orders are, that of) the student, (that of) the householder, (that of) the ascetic (bhikshu), (and that of) the hermit in the woods (vaikhanasa).
49. Apastamba I, 2, 8, 30. 50. Manu II, 225-237.
III. 1. Other Smritikdras maintain that a Brahmava must pass through all the four orders. Compare Apastamba II, 9, 21, 5; Manu VI, 34-38; and the long discussion on the comparative excellence of the orders of householders and of ascetics. Apastamba II, 9, 23, 3—II, 9, 24, 14.
2. ‘ Though the order of studentship has already been described above, still in the following chapter the rules for a professed (naish¢hika) student will be given (and it had therefore again to be mentioned). Bhikshu has generally been translated by ascetic (sannydsin). Vaikhdnasa, literally, he who lives according to the ‘rule promulgated by Vikhanas, means hermit. For that (sage) has chiefly taught that order. In all other SAstras (the order of) hermits is the third, and (the order of) ascetics the fourth. Here a different arrangement is adopted. The reason of the displacement of the hermit is that the author considers the first-named three orders preferable. Hence if a man chooses to pass through all four, the sequence is that prescribed in other Sdstras,’—Haradatta. In making these statements the commentator has apparently forgotten that Apastamba (II, 9, 21, 1) agrees exactly with Gautama. It is, however, very probable that Haradatta has given correctly the reason why the hermit is placed last by our author and by Apastamba.
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3. The householder is the source of these, because the others do not produce offspring.
4. Among them a (professed) student (must follow the rules) given (in the preceding chapters).
5. He shall remain obedient to his teacher until (his) end.
6. In (the time) remaining after (he has attended to) the business of his Guru, he shall recite (the Veda).
7. If the Guru dies, he shall serve his son,
8. (Or) if there is no (son of the teacher), an older fellow-student, or the fire.
9. He who lives thus, gains the heaven of Brahman, and (of him it is said that) he has subdued his organs (of sense and action).
10. And these (restrictions imposed on students must also be observed by men) of other (orders, provided they are) not opposed (to their particular duties).
11. An ascetic shall not possess (any) store.
12. (He must be) chaste,
13. He must not change his residence during the rainy season.
3. Manu VI, 87. 4. Apastamba I, 1, 4, 29.
5. Apastamba II, 9, 21, 6.
11. An ascetic shall not possess (any) store.
12. (He must be) chaste,
13. He must not change his residence during the rainy season.
3. Manu VI, 87. 4. Apastamba I, 1, 4, 29.
5. Apastamba II, 9, 21, 6.
6. According to Haradatta the term Guru here includes the father. But see the next Sfitra, where Guru can only mean the teacher.
10. Apastamba II, 9, 21, 3-4. My MSS. have uttaresham, ‘ of the later named,’ instead of itaresham, ‘ of the other’ (orders), both in the Sftra and in subsequent quotations of the same.
Ir. Apastamba II, 9, 21,8-10; Manu VI, 41-43; Colebrooke, Mitakshara II, 8, 7.
13. This rule shows that the Vasso of the Bauddhas and Gainas is also derived from a Brahmanical source ; see also Baudhayana II, 6, 11, 20.
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14. He shall enter a village (only) in order to beg.
15. He shall beg late (after people have finished their meals), without returning (twice),
16. Abandoning (all) desire (for sweet food).
17. He shall restrain his speech, his eyes, (and) his actions.
18. He shall wear a cloth to cover his nakedness,
19. Some (declare, that he shall wear) an old rag, after having washed it.
20. He shall not take parts of plants and trees, except such as have become detached (spontaneously).
21. Out of season he shall not dwell a second night in (the same) village.
22. He may either shave or wear a lock on the crown of the head.
23. He shall avoid the destruction of seeds.
24. (He shall be) indifferent towards (all) creatures, (whether they do him) an injury or a kindness.
25. He shall not undertake (anything for his temporal or spiritual welfare).
15. Manu VI, 55-56.
19. Apastamba II, 9, 21, 11.
20. ‘ He shall not appropriate, i.e. take parts of these, ie. fruits, leaves, and the like, which have not been detached, i.e. have not fallen off. But he may take what has become detached spontaneously.’-—Haradatta,
21. Out of season, i.e, except in the rainy season, during which, according to Stra 13, an ascetic must not wander about.
23. ‘He shall avoid, i.e. neither himself nor by the agency of others cause the destruction, i.e. the pounding by means of a pestle or the like, of seeds, i.e. raw rice and the like. Hence he shall accept as alms cooked food only, not rice and the like.’—Haradatta.
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26. A hermit (shall live) in the forest subsisting on roots and fruits, practising austerities.
27. Kindling the fire according to the (rule of the) Sramazaka (Sdtra, he shall offer oblations in the morning and evening).
28. He shall eat wild-growing (vegetables only).
29. He shall worship gods, manes, men, goblins, and Azshis.
30. He shall receive hospitably (men of) all (castes) except those (with whom intercourse is) forbidden.
31. He may even use the flesh of animals killed by carnivorous beasts.
32. He shall not step on ploughed (land),
33. And he shall not enter a village.
34. He shall wear (his hair in) braids, and dress in (garments made of) bark and skins.
31. He may even use the flesh of animals killed by carnivorous beasts.
32. He shall not step on ploughed (land),
33. And he shall not enter a village.
34. He shall wear (his hair in) braids, and dress in (garments made of) bark and skins.
35. He shall not eat anything that has been hoarded for more than a year.
26. Apastamba II, 9, 21, 18—II, 9, 23, 2. ‘ Austerities (tapas) means emaciating his body.’—Haradatta.
27. ‘He shall offer oblations in the morning and evening,’ (these words), though not expressed, are understood.
2g. I.e. he shall perform the five Mahayagéas, just like a householder, only using wild-growing fruits, roots, &c., for the oblations.
31. ‘They declare, that baishka means the flesh of an animal, slain by a tiger or the like. He may use even that. The word ‘‘even” implies blame. Hence this is a rule for times of distress, and it must be understood that such food is to be eaten only on failure of roots and fruits and the like’—Haradatta. The commentator adds that the flesh of forbidden animals must be avoided. . 34. According to Haradatta the lower garment shall be made of
Aira, which he again explains as cloth made of Kusa grass and the like, and the upper of a skin.
35. Haradatta reads atisamvatsaram, not atisdmvatsaram, as in
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36. But the venerable teacher (prescribes) one order only, because the order of householders is explicitly prescribed (in the Vedas).
Cuapter IV.
‘1. A householder shall take a wife (of) equal (caste), who has not belonged to another man and is younger (than himself).
2. A marriage (may be contracted) between persons who have not the same Pravaras,
3. (And) who are not related within six degrees on the father’s side,
4. Or on the side of the begetter,
Professor Stenzler’s edition, though he notices the latter reading. Manu VI, 15.
36. ‘The duties of a householder, the Agnihotra, and the like, are frequently prescribed and praised in all Vedas, DharmasAstras, and Itihdsas. As, therefore, the order of householders is explicitly prescribed, this alone is the order (obligatory on all men). But the other orders are prescribed only for those unfit for the (duties of a householder). That is the opinion of many teachers. —Haradatta. Haradatta’s explanation of 444ry4h, which he takes to mean ‘ many teachers,’ seems to me inadmissible. Eke, ‘some (teachers),’ is used in that sense, and 4éiryaA cannot possibly be a synonymous term. Further on (IV, 23) Haradatta himself admits that by akaryah one teacher is meant. It must be translated ‘ the venerable teacher,’ because the Hindus are very fond of the use of the pluralis majestatis. I have no doubt that Gautama means his own teacher, whom, of course, etiquette forbids him to name. See also R. Garbe, Ucbersetzung des Vaitana-sftra, I, 3.
IV. 1. Apastamba Il, 6, 13,1; Manu III, 4, 12; '; Yaga. J, 52.
2. Regarding the Pravaras, see ’ Max Miiller’s History of Ancient Sanskrit Literature, p. 386. Apastamba II, 5, 11, 15.
See also R. Garbe, Ucbersetzung des Vaitana-sftra, I, 3.
IV. 1. Apastamba Il, 6, 13,1; Manu III, 4, 12; '; Yaga. J, 52.
2. Regarding the Pravaras, see ’ Max Miiller’s History of Ancient Sanskrit Literature, p. 386. Apastamba II, 5, 11, 15.
3. Apastamba II, s, 11, 16; Manu III, 5; Yaga. I, 52.
4. This rule refers to the case where a husband has made over his wife to another man and the bridegroom stands in the relation of a son to the husband of his mother and to his natural father (dvipita). See Yaga. I, 68.
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5. (Nor) within four degrees on the mother's side.
6. (If the father) gives (his daughter) dressed (in two garments) and decked with ornaments to a person possessing (sacred) learning, of virtuous conduct, who has relatives and a (good) disposition, (that is a) Brahma (wedding).
7. At the Pragapatya (wedding) the marriageformula is, ‘ Fulfil ye the law conjointly.’
8. At the Arsha (wedding the bridegroom) shall present a cow and a bull to him who has (authority over) the maiden.
9. (If the bride) is given, decked with ornaments, to a priest at the altar, that is a Daiva wedding.
10. The spontaneous union with a willing (maiden is called) a Gandharva wedding.
11. If those who have (authority over) a female are propitiated by money, (that is) an Asura wedding.
12. (If the bride) is taken by force, (that is) a R&kshasa wedding.
13. If (a man) embraces a female deprived of consciousness, (that is) a Pais&é#a wedding.
14. The first four (rites) are lawful ;
15. Some say, (the first) six.
5. Yaga. I, 53.
6. Apastamba II, 5, 11, 17. ‘Virtuous conduct (é4ritra), i.e. the performance of the acts prescribed (in the Vedas and Smritis), . . +. good disposition (sila), i.e. faith in the ordinances of the law.’—Haradatta.
7. Manu III, 30; Yaga. I, 60.
8. Apastamba II, 5, 11, 18. 9. Apastamba Il, 5, 11, 19.
10. Apastamba II, 5, 11, 20. 11. Apastamba Il, 5, 12, 1.
12. Apastamba II, 5, 12, 2. 13. Manu III, 34; Yag#.I, 61.
14. Manu III, 24, 39. 15. Manu III, 23.
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16. (Children) born in the regular order of wives of the next, second or third lower castes (become) Savarnas, Ambash¢das, Ugras, Nishddas, Daushyantas or Parasavas.
17. (Children born) in the inverted order (of wives of higher castes become) Sfitas, MAgadhas, Ayogavas, Kshattvzs, Vaidehakas or KandAlas.
18. Some declare, that a woman of the Brahmaza caste has born successively to (husbands of) the (four) castes, sons (who are) Brahmamas, Sitas, M4gadhas or KandAlas ;
19. (And that) a woman of the Kshatriya caste (has born) to the same, MardhAvasiktas, Kshatriyas, Dhivaras, Pulkasas ;
20. Further, a woman of the Vaisya caste to the same, Bhvzgyakazthas, M4hishyas, Vaisyas, and Vaidehas ;
21. (And) a woman of the Sidra caste to the same, Parasavas, Yavanas, Karamas, and Sddras.
Further, a woman of the Vaisya caste to the same, Bhvzgyakazthas, M4hishyas, Vaisyas, and Vaidehas ;
21. (And) a woman of the Sidra caste to the same, Parasavas, Yavanas, Karamas, and Sddras.
16. I.e. from a Brahmava and a Kshatriy4 springs a Savaraa, from a Brahmana and a Vaisya a Nishada, from a Brahmamza and a Sfdra a Parasava, from a Kshatriya and a Vaisya an Ambash/ha, and from a Kshatriya and a Sidra a Daushyanta, from a Vaisya and a Sidra an Ugra. Compare for this and the following five Satras Manu X, 6-18; Y4g#. I, 91-95.
17. I.e. from a Kshatriya and a Brahmazf springs a Sfta, from a Vaisya and a Kshatriya a Magadha, from a Sidra and a Vaisya an Ayogava, from a Vaisya and a Brahmawt a Kshattrz, from a Sfidra and a Kshatriya a Vaidehaka, from a Sidra and a Brahmani a Kandala.
18. The words ‘ Some declare’ stand only at the end of Sftra
21. But Haradatta rightly declares that they refer to all the four Sftras. The proof for the correctness of his interpretation lies in the. use of the form agiganat, which refers to each of the Sfitras. The four Satras are, however, probably spurious, as SQtra 28 refers back to Sfitra 17 by calling the Kazdala ‘the last (named).’
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22. In the seventh (generation men obtain) a change of caste, either being raised to a higher one or being degraded to a lower one.
23. The venerable teacher declares (that this happens) in the fifth (generation).
24. And (the same rule applies) to those born (from parents of different classes that are) intermediate between (two of the castes originally) created (by Brahman).
25. But those born in the inverse order (from fathers of a lower and mothers of a higher caste stand) outside (the pale of) the sacred law,
22. Apastamba II, 5, 11, 10-11. ‘That is as follows: If a Savarza female, born of the Kshatriya wife of a Braéhmana, is married to a Brahmana, and her female descendants down to the seventh likewise, then the offspring which that seventh female descendant bears to her Brahmama husband is equal in caste to a Brahmama. In like manner, if a Savarza male, the son of a Brahmaza and of his Kshatriya wife, again marries a Kshatriya wife and his male descendants down to the seventh likewise, then the offspring of that seventh male descendant is equal in caste to a Kshatriya. The same principle must be applied to the offspring of Kshatriyas and wives of the Vaisya caste as well as to Vaisyas and wives of the Sfidra caste.’—Haradatta.
‘(The venerable) teacher opines that the change of caste takes place in the fifth generation. They declare that the plural may be used to denote one teacher. This Sfira refers to (cases of extraordinary merit acquired through) virtuous conduct and study of the Veda.’—Haradatta. It is clear that in this case Haradatta, too, has seen that the word 4f4ry4# has another force than the more common eke; see above, note to III, 36.
This Sfira refers to (cases of extraordinary merit acquired through) virtuous conduct and study of the Veda.’—Haradatta. It is clear that in this case Haradatta, too, has seen that the word 4f4ry4# has another force than the more common eke; see above, note to III, 36.
24. ‘That is as follows: If the daughter of a Savarva, born of a wife of the Ambash¢ha caste, is married again to a Savaraa, and her female descendants down to the seventh likewise, then the offspring of that seventh female descendant, begotten by a Savarza husband, is equal in caste to a Savarva.’—Haradatta. Regarding the birth of the four castes from Brahman, see Rig-veda X, go, 12.
25. Manu X, 41, 67-68.
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26. As well as (those born in the regular order) from a female of the Sidra caste.
27. But he whom a Sidra (begets) on a female of unequal caste shall be treated like an outcast.
28. The last (named, the Aamndala), is the foulest.
29. Virtuous sons (born of wives of equal caste) and wedded according to approved rites sanctify (their father’s family).
30. (A son born of a wife married) according to’ the Arsha rite (saves) three ancestors (from hell),
31. (A son born of a wife married) according to the Daiva rite ten,
32. (A son born of a wife married) according to the PragApatya rite, also ten.
33. (But) the son of a wife married according to the Brahma rite (saves) ten ancestors, ten descendants, and himself.
CuHaptTer V.
1. (A householder) shall approach (his wife) in the proper season,
2. Or (he may do so) at any time except on the forbidden (days).
26. Manu X, 68.
27. ‘**Shall be treated like an outcast,” i.e. one must avoid to look at him, &c., just as in the case of an outcast.’— Haradatta.
28. Manu X, 51-56. 30. Manu III, 38; Yag#. I, 59.
31. Manu III, 38; Y4g#. I, 59.
32. Manu III, 38; Yaga. I, 60.
33- Manu III, 37; Yaga. 1, 58.
V. x. Apastamba II, 1, 1, 17. 2. Apastamba II, 1, 1, 18.
V, 9: HOUSEHOLDER. 20!
3. He shall worship gods, manes, men, goblins, (and) Xzshis.
4. Every day he shall recite privately (a portion of the Veda),
5. And the (daily) libation of water to the manes (is obligatory on him).
6. Other (rites than these he may perform) according to his ability.
7. The (sacred) fire (must be kindled) on his marriage or on the division of the family estate.
8. The domestic (ceremonies must be performed) with (the aid of) that (fire).
g. (Also) the sacrifices to the gods, manes, (and) men, and the private recitation (and) the Baliofferings.
3: Apastamba I, 4, 12, 15; I, 4, 13, 13; Manu III, 69-72; IV, 29, 21; Yaga. I, 99, 102-104.
4. Manu III, 81; Yaga. I, 104.
5. Manu III, 82; Yaga. 1, 104. ‘The word “and” indicates that water must be offered to the gods and Rishis also.’—Haradatta.
3: Apastamba I, 4, 12, 15; I, 4, 13, 13; Manu III, 69-72; IV, 29, 21; Yaga. I, 99, 102-104.
4. Manu III, 81; Yaga. I, 104.
5. Manu III, 82; Yaga. 1, 104. ‘The word “and” indicates that water must be offered to the gods and Rishis also.’—Haradatta.
6. ‘(Rites) other than those prescribed in Sfttras 3-5 he may perform according to his energy, i.e. according to his ability. But those he should zealously perform. As the oblations to the gods and the other (Mahayag#as) are mentioned before the kindling of the domestic fire, they must be performed by a person who has not yet kindled the domestic fire with the aid of the common (kitchen)fire. — Haradatta.
4. As long as the family remains united, its head offers the oblations for all its members.
8. ‘The domestic rites, i.e. the Pumsavana and the rest... . Now with the aid of which fire must a man, who has not yet kindled the domestic fire, perform the Pumsavana, &c.? Some answer that he shall use a common fire. But the opinion of the teacher (Gautama) is that he shall use the sacred fire which has been kindled on that occasion.’—Haradatta.
g. Haradatta states that the Mahayag#as are again enumerated in order to show that a person who has kindled the sacred fire
202 GAUTAMA. V, ro.
10. The oblations (which are thrown) into the (sacred) fire (at the Vaisvadeva-sacrifice are offered) to Agni, to Dhanvantari, to all the gods, to Pragapati, (and to Agni) Svishéakr-t ;
11. And (Bali-offerings must be given) to the deities presiding over the (eight) points of the horizon, in their respective places,
12. At the doors (of the house) to the Maruts,
13. To the deities of the dwelling inside (the house), shall use this for them, not a common fire. He also states that a passage of Usanas, according to which some teachers prescribe the performance of the daily recitation near the sacred fire, shows that this rite too has a connection with the sacred fire.
10. Apastamba II, 2, 3, 16, where, however, as in all other works, the order of the offerings differs. Haradatta adds that the word ‘oblations’ is used in the SAtra in order to indicate that the word svah& must be pronounced at the end of each Mantra, and that the expression ‘in the fire’ indicates that the Bali-offerings described i in the following Sftra must be thrown on the ground.
. Compare Apastamba II, 2, 3, 2o—II, 2, 4, 8; Manu III, ay 90, where, as elsewhere, the order of the offerings differs. According to Haradatta the deities intended are, Indra, Agni, Yama, Nirr:ti, Varuna, Vayu, Soma, and [sina. The first offering must be placed to the east, the next to the south-east, south, &c.
12. At all the doors, as many as there are, a Bali must be offered with the Mantra, ‘To the Maruts, svaha.’—Haradatta.
The first offering must be placed to the east, the next to the south-east, south, &c.
12. At all the doors, as many as there are, a Bali must be offered with the Mantra, ‘To the Maruts, svaha.’—Haradatta.
13. ‘As he says “inside” (pravisya, literally “ entering”) he must stand outside while offering the Balis at the doors. ... At this occasion some require the following Mantra, “ To the deities of the dwelling, svaha,” because that is found in the Asvalayana (Grthya-sitra I, 2, 4). Others consider it necessary to mention the deities by name, and to present as many offerings as there are deities, while pronouncing the required words.’ —Haradatta. The commentator then goes on to quote a passage from Usanas, which he considers applicable, because it contains the names of the Grihadevatas. I doubt, however, if the ‘others’ are right, and still more if, in case they should be right, it would be advisable to supply the names of the Grihadevatas from Usanas.
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14. To Brahman in the centre (of the house),
15. Io the Waters near the water-pot, _16. To the Ether in the air,
17. And to the Beings walking about at night in the evening.
18. A gift of food shall be preceded by a libation of water and (it shall be presented) after (the recipient) has been made to say, ‘ May welfare attend thee,
19. And the same (rule applies) to all gifts presented for the sake of spiritual merit.
20. The reward of a gift (offered) to a person who is not a Brahmama is equal (to the value of the gift), those (of presents given) to a Brahmaza twofold, to a Srotriya thousandfold, to one who knows the whole Veda (vedap4raga) endless.
21. Presents of money (must be given) outside the Vedi to persons begging for their Gurus, (or) in order to defray the expenses of their wedding, (or
14. ‘Because the word “and” occurs in Sfitra 11 after the word “to the deities presiding over the points of the horizon” a Balioffering must be presented to the deities mentioned by the author in Sfitra 10, viz. to the earth, wind, Pragapati, and to all the gods, after a Bali has been offered to Brahman.’—Haradatta.
16. ‘The Bali presented to Akasa, “ the ether,” must be thrown up into the air, as Manu says, III, 90.’—Haradatta.
17. ‘Because of the word “and,” he must, also, present Balis to the deities mentioned above.’— Haradatta. The commentator means to say that in the evening not only the ‘Beings walking about at night’ (naktaméara) are to receive a portion, but all the other deities too, and that the Balikarma must be offered twice a day.
18-19. Apastamba II, 4, 9, 8
20. According to Haradatta the term Srotriya here denotes one who has studied one Veda, (but see also Apastamba II, 3, 6, 43 II, 4, 8, 5.) Vedaparaga is a man who has studied one Veda, together with the Angas, Kalpa-sfitras, and Upanishads.
21. Apastamba Il, 5, 10, 1-2. ‘Now he promulgates a Sfitra
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21. Apastamba Il, 5, 10, 1-2. ‘Now he promulgates a Sfitrap. 22 to procure) medicine for the sick, to those who are without means of subsistence, to those who are going to offer a sacrifice, to those engaged in study, to travellers, (and) to those who have performed the Visvagit-sacrifice.
22. Prepared food (must be given) to other beggars.
23. For an unlawful purpose he shall not give (anything), though he may have promised it.
24. An untruth spoken by people under the influence of anger, excessive joy, fear, pain (or) greed, by infants, very old men, persons labouring under a delusion, those being under the influence of drink (or) by mad men does not cause (the speaker) to fall.
25. Before (a householder eats) he shall feed his guests, the infants, the sick people, the pregnant women, the females under his protection, the very aged men, and those of low condition (who may be in his house).
which refers to those cases where one must necessarily make gifts, and where one incurs guilt by a refusal. . . . As the expression “outside the Vedi” is used, presents must be given to others also “inside the Vedi” (i.e. fees to priests, &c.)’— Haradatta.
22. Apastamba II, 2, 4, 14.
23. Apastamba II, 5, 10, 3; Colebrooke II, Digest IV, 4q3 Mayfkha IX, 5. ‘As he says “for an unlawful purpose,” what has been promised must in other cases necessarily be given.’ — Haradatta.
24. Colebrooke II, Digest IV, 56. ‘‘‘ Does not cause (the speaker) to fall,” i.e. produces no guilt. Hence such persons need not even give a promised present.’—Haradatta.
25. Apastamba Il, 2, 4, 11-13; II, 4, 9, 10; Manu III, 116. ‘Females under his protection (suvdsinya), i.e. daughters and sisters .. . , those of low condition (gaghany4’), i.e. servants, slaves, and the like... .. The term “men of low condition” is made a separate word in the text in order to show that they come after the others.’ —Haradatta.
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26. But (when) his teacher, parents (or intimate) friends (visit his house), he shall proceed to the preparation of the dinner after asking them (for orders).
27. When an officiating priest, his teacher, his father-in-law, paternal or maternal uncles visit (him), a Madhuparka (or honey-mixture must be offered to them).
28. (If they have been once honoured in this manner, the ceremony need be) repeated (only) after a year.
29. (But) on (the occasion of) a sacrifice and of the wedding (a Madhuparka must be offered, though) less than a year (has passed since the last visit of the persons thus honoured). ~ 30. And to a king who is a Srotriya (a Madhuparka must be offered as often as he comes),
(But to a king) who is not a Srotriya a seat and water.
32. But for a Srotriya he shall cause to be prepared a foot-bath, an Arghya, and food of a superior quality,
26. Manu Ill, 113.
27. Apastamba II, 4, 8, 5-9.
30. ‘And to a king a Madhuparka must be offered on his arrival. If he is a Srotriya (this must be done) on each visit.’— ee
32. But for a Srotriya he shall cause to be prepared a foot-bath, an Arghya, and food of a superior quality,
26. Manu Ill, 113.
27. Apastamba II, 4, 8, 5-9.
30. ‘And to a king a Madhuparka must be offered on his arrival. If he is a Srotriya (this must be done) on each visit.’— ee
‘A king who is not a Srotriya shall be honoured with a seat andy water, not with a Madhuparka.’— Haradatta.
32. Apastamba Il, 3, 6, 7-10, 14-15. ‘This Sitra may be optionally taken as referring to a Brahmana, because the word Srotriya is repeated. For a Srotriya who has come as a guest, a foot-bath, i.e. water for washing the feet, an Arghya, i.e. water mixed with Dfirva grass, flowers, &c., and food of a superior quality, i.e. milk and rice; cakes and the like shall be particularly prepared, if the host is able to afford it.’—Haradatta. °
p. 33
33. Or his usual food distinguished by a (particularly careful) preparation.
34. To a (Brahmaza) who is not learned in the Vedas, (but) of good conduct, food of a middling (quality) shall be given,
35. To one who is the reverse (of virtuous) grass, water, and earth,
36. (Or) at least a welcome.
37- Honour (must be shown to a guest, and the ~ host must) not dine better (than his guest).
38. A couch, a seat, (and) a lodging (of the) same (quality as the host uses must be given) to (a guest) of equal condition and to one’s betters; they must be accompanied (on departure) and respectfully attended to (during their stay).
39. (The host shall show similar) though less (attention) to (a guest) who is inferior (to himself).
33- ‘But if (the host is) not able (to afford dainties), he shall prepare that same food which is daily used in his house, distinguished in the preparation, i.e. by adding pepper and the like condiments, by frying it, and so forth.—Haradatta.
34. Apastamba II, 2, 4, 16; II, 3,6, 12. Haradatta points out that in this case nothing but a simple dinner shall be given.
36. Apastamba II, 2, 4, 14. ‘On failure of grass and the rest, a welcome, i.e. (the host shall say), “Thou art tired, sit down here.” ’—Haradatta.
37- Manu III, 106-107. ‘This Sftra refers solely to such a guest, as is described below, Sftra 40.’-—Haradatta.
38. ‘Accompanying, i.e. walking after him ; respectfully attending to, i.e. sitting with him and so forth. As it is not possible that these two acts can be performed by the host in the same manner as for himself, the meaning of the Sitra must be taken to be merely that they are to be performed.’— Haradatta.
39. Haradatta says that some explain this Stra to mean, ‘(The host shall show the same attention) even to a man who is a little inferior (to himself in learning, &c.), but that he disapproves of their opinion.
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40. He is called a guest who, belonging to a different village (and) intending to stay for one night only, arrives when the sun’s beams pass over the trees.
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40. He is called a guest who, belonging to a different village (and) intending to stay for one night only, arrives when the sun’s beams pass over the trees.
41. According (to his caste a guest) must be asked about his well-being (kusala), about his being free from hurt (andmaya), or about his health (4rogya).
42. The last (formula must also be used in addressing) a Sddra.
43. A man of a lower caste (is) not (to be considered) a guest by a Brahmama, except if he has approached on (the occasion of) a sacrifice.
44. Buta Kshatriya must be fed after the Bréhmava (guests).
45. (Men of) other (castes he shall feed) with his servants for mercy’s sake.
Cuarter VI,
1. (To salute) every day on meeting (by) an embrace of the feet,
2. And (particularly) on return from a journey, (Is prescribed in the case) of parents, of their blood relations, of elder (brothers), of persons venera-
40. Apastamba II, 3, 6, 5. Haradatta states, that by ‘ the time when the sun’s rays pass over the trees,’ either the middle of the ea or the late afternoon may be meant.
. Apastamba I, 4, 14, 26-29.
3 Apastamba II, 2, 4, 18-19.
VI. 1. Apastamba I, 4, 14, 7-9; I, 2, 5, 18; I, 2, 8, 17-18.
3. ‘ Their blood relations, i.e. paternal and maternal uncles and the rest; elders, i.e. elder brothers; persons venerable on account of their learning, i.e. the teacher who has initiated him (aéarya), the teacher who has instructed him (upadhy4ya), and the rest.’— Haradatta.
p. 4
ble on account of their learning, and of the Gurus of the latter.
4. On meeting (several persons, to whom such a salutation is due), together, the most venerable (must be saluted first).
5. On meeting persons who understand (the rule of returning salutes) one shall salute (them) pronouncing one’s name, and (saying), ‘I N. N. (ho! salute thee).’
6. Some (declare that) there is no restrictive rule for salutations between man and wife.
4 Apastamba I, 2,6, 29; I, 2,8, 19. ‘On meeting his mother and other persons whose feet must be embraced, he shall first embrace the highest, i.e. the most excellent, afterwards the others. Who the most excellent is has been declared above, II, 50-51.
4 Apastamba I, 2,6, 29; I, 2,8, 19. ‘On meeting his mother and other persons whose feet must be embraced, he shall first embrace the highest, i.e. the most excellent, afterwards the others. Who the most excellent is has been declared above, II, 50-51.
5. Apastamba I, 2, 5, 12-15. Professor Stenzler reads ag#asamavaye, while my copies and their commentary show that ghasamavaye has to be read. Besides, it seems impossible to make any sense out of the former reading without assuming that the construction is strongly elliptical. ‘On meeting, i.e. on coming together with him who knows the rule of returning a salute, he shall utter, i.e. loudly pronounce his name, i.e. the name which he has received on the tenth day (after his birth), and which is to be employed in saluting, and speak the word “I” as well as the word “this.” They declare that instead of the word “this,” which here is explicitly prescribed, the word “I am” must be used. Some salute thus, “I Haradatta by name;” others, “I Haradattasarman ;” and the common usage is to say, “I Haradattasarman by name.” Thus the salutation must be made. Salutation means saluting. The affix aé is added to causatives and the rest. With reference to this matter the rule for returning salutes has been described by Manu II, 126... . As (in the above Sfitra) the expression “on meeting persons knowing” is used, those who are unacquainted with the manner of returning a salute must not be saluted in this manner. How is it then to be done? It is described by Manu III, 123.’—Haradatta.
' 6. ‘As Gautama says, “ Some declare,” the restrictive rule must, in his opinion, be followed.’—Haradatta.
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(The feet of) other female (relations) than the mother, a paternal uncle’s wife and (elder) sisters (need) not (be embraced, nor need they be saluted) except on return from a journey.
8. The feet of wives of brothers and of the motherin-law (need) not’ be embraced (on any occasion).
g. But (on the arrival of an) officiating priest, a father-in-law, paternal and maternal uncles who are younger (than oneself), one must rise; they need not be saluted (as prescribed above, Sftra 5).
10. In like manner (any) other aged fellow-citizen, even a Sidra of eighty years and more, (must be honoured) by one young enough to be his son,
11. (And) an Arya, though (he be) younger, by a Sddra ;
12. And he shall avoid (to pronounce) the name of that (person who is worthy of a salutation).
13. And an official who (is) not (able to) recite (the Veda shall avoid to pronounce the name) of the king.
7. Manu II, 132; Apastamba I, 4, 14, 6, 9.
9. Apastamba I, 4, 14, II.
And he shall avoid (to pronounce) the name of that (person who is worthy of a salutation).
13. And an official who (is) not (able to) recite (the Veda shall avoid to pronounce the name) of the king.
7. Manu II, 132; Apastamba I, 4, 14, 6, 9.
9. Apastamba I, 4, 14, II.
10. ‘Old (pfirva), i.e. of greater age..... A Sfidra even, who answers this description, must be honoured by rising, not, however, be saluted by one young enough to be his son, i.e. by a Brahmana who is very much younger. The Sfdra is mentioned as an instance of a man of inferior caste. Hence a Sfidra must (under these circumstances) be honoured by rising, not be saluted by men of the three higher castes, a Vaisya by those of the two higher castes, and a Kshatriva by a Brahmana.’—-Haradatta.
ir. ‘An Arya, i i.e. a man of the three twice-born castes, though he be inferior, i.e. younger, must be honoured by rising, not be saluted by a Sidra. The Sfidra is mentioned in order to give an instance of (a man of) inferior caste.’ — Haradatta.
12. ‘An inferior shall avoid to take his name, i.e. that of a superior.’—Haradatta.
(2) P
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14. A contemporary who is born on the same day (shall be addressed with the terms) bho/ or bhavan (your honour),
15. (Likewise) a fellow-citizen who is ten years older (than oneself),
16. (Also) an artist who is five years (older),
17. Anda Srotriya belonging to one’s own Vedic school who is three years older,
18, (Further), Brahmazas destitute of learning and those who follow the occupations of Kshatriyas or Vaisyas,
19. And (a contemporary) who has performed the Dikshamtyesh¢i of a Soma-sacrifice before he buys (the Soma).
20. Wealth, relations, occupation, birth, learning, and age must be honoured ; (but) each later named
14. Haradatta says that samfnehani, ‘on the same day,’ means ‘in the same year. He is probably right in thinking that the expression must not be interpreted too strictly. But his assertion that ahah means also ‘year’ cannot be proved by his quotation from the Nighazfuka, abde samvatsaram ahargaram.
15. ‘A person aged by ten years, i.e. at least ten years older, who lives in the same town as oneself, is to be addressed as bhod, bhavan, though he may be deficient in good qualities. —Haradatta.
16. ‘The words “years older” must be understood. He who lives by the fine arts (kala), i.e. the knowledge of music, painting, leaf-cutting, and the like, and is at least five years older than oneself, must be addressed as bhod or bhavan.’-—Haradatta.
17. Haradatta notes that Apastamba I, 4, 14, 13 gives a somewhat different rule.
18. Haradatta adds that a person destitute of learning, be he ever so old, may still be treated as an equal, and addressed as bho4, bhavan, by a more learned man.
20. Manu II, 136. ‘As wealth and the rest cannot be directly honoured, the persons possessing them are to be honoured... . . Respect (mana) means honour shown by saluting and the like. — Haradatta.
20. Manu II, 136. ‘As wealth and the rest cannot be directly honoured, the persons possessing them are to be honoured... . . Respect (mana) means honour shown by saluting and the like. — Haradatta.
Y VIT, 4. TIMES OF DISTRESS, 2I!I
(quality) is more important (than the preceding ones).
21. But sacred learning is more important than all (other good qualities),
22. Because that is the root of the sacred law,
23. And because the Veda (expressly declares it).
24. Way must be made for a man seated in a carriage, for one who is in his tenth (decade), for one requiring consideration, for a woman, for a Snataka, and for a king.
25. Buta king (must make way) for a Srotriya.
Cuapter VII.
1. The rule for (times of) distress (is) that a Brahmamza may study under a teacher who is not a Brahmavza.
2. (A student is bound) to walk behind and to obey (his non-Brahmanical teacher).
3. (But) when (the course of study) has been finished, the Brahmaza (pupil is more) venerable (than his teacher).
4. (In times of distress it is permissible) to offer
21. Manu II, 154.
23. Haradatta says that a passage to this effect occurs in the Khandogya-brahmana. He also refers to Manu II, 151.
24. Apastamba II, 5, 11, 5, 7-9. ‘A person requiring consideration, i.e. one afflicted by disease. A woman, i.e. a bride or a pregnant woman. A Snataka, i.e. a person who has bathed after completing his studies and after having kept the vow of studentship.'— Haradatta.
25. Apastamba II, 5, 11, 6.
VII. 1. Apastamba II, 2, 4, 25.
2. Apastamba II, 2, 4, 26. 3. Apastamba II, 2, 4, 27.
4. Haradatta quotes Manu X, 103 in support of the above explanation, and adds that another commentator interprets the
P2
p. 5
sacrifices for (men of) all (castes), to teach (them), and to accept (presents from them).
5. Each preceding (mode of living is) preferable (to those named later).
6. On failure of the (occupations lawful for a Braéhmama) he may live by the occupations of a Kshatriya.
7. On failure of those, he may live by the occupations of a Vaisya.
8. (Goods) that may not be sold by a (Brahmaza are),
Stra to mean, that in times of distress men of all castes may support themselves by sacrificing for others, teaching, and the acceptance of gifts, though in ordinary times these modes of living are reserved for Brahmazas.
5. The use of the masculine in the text, ‘pfirvak pfirvo guru,’ may, I think, be explained by the fact that the compound in the preceding Sfitra ends with a noun of the masculine gender.
6. Manu X, 81; YAea. III, 35. 7. Apastamba I, 7, 20, 11.
5. The use of the masculine in the text, ‘pfirvak pfirvo guru,’ may, I think, be explained by the fact that the compound in the preceding Sfitra ends with a noun of the masculine gender.
6. Manu X, 81; YAea. III, 35. 7. Apastamba I, 7, 20, 11.
9. Apastamba I, 7, 20, 12-13. ‘Substances used for flavouring (rasa), i.e. oil, sugar, clarified butter, salt, and the like.’—Haradatta. From Sftra 1g it is clear that ‘rasa’ does not simply mean ‘liquids.’
ro. My MSS. read nirnikte for nikte, and nirziktam is explained by ‘washed by a washerman or the like person.’ It is possible to translate Professor Stenzler’s reading in accordance with Manu X, 87, ‘ pairs of (i.e. upper and lower) garments dyed red.’
1x. ‘Preparations from it, i.e. sour milk and the like.’— Haradatta.
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13. Nor animals for slaughter,
14. Nor, under any circumstances, human beings, heifers, female calves, cows big with young.
15. Some (declare, that the traffic in) land, rice, barley, goats, sheep, horses, bulls, milch-cows, and draught-oxen (is) likewise (forbidden).
16. But (it is permissible) to barter,
17. One kind of substances used for flavouring others,
18. And animals (for animals).
19. Salt and prepared food (must) not (be bartered),
20. Nor sesamum.
21. But for present use an equal (quantity of) uncooked (food may be exchanged) for cooked (food).
22. But if no (other course is) possible (a Brahmaza) may support himself in any way except by (following the occupations) of a Sddra.
23. Some (permit) even this in case his life is in danger.
24. But to mix with that (caste) and forbidden food must be avoided (even in times of distress).
14. ‘Under any circumstances (nityam, literally ‘always ”’) means even when they are not sold for slaughter. Another (commentator) says, that, as the expression ‘under any circumstances” is used here, the prohibition regarding the above-mentioned things, i.e. sesamum and the like, does not hold good under all circumstances, and that hence self-grown sesamum and other grain may be sold, see Manu X, go.’—Haradatta.
15. Manu X, 88. Haradatta explains ‘land’ by ‘houses.’
16-21. Apastamba I, 7, 20, 14-15.
19. ‘ The sale of salt and prepared food has been forbidden by Sfitra 9, but their barter has been permitted (by Sftra 17).’—Haradatta.
22. Regarding the Sfidra’s occupations, see below, X, 57-60.
24. ‘Restriction (niyama), i.e. avoiding. That Brahmansa
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25. If his life is threatened, even a Braéhmaza may use arms.
26. (Intimes of distress) a Kshatriya (may follow) the occupations of a Vaisya. .
Cuapter VIII.
1. A king and a Brdhmaza, deeply versed in the Vedas, these two, uphold the moral order in the world. ,
2. On them depends the existence of the fourfold human race, of internally conscious beings, of those which move on feet and on wings, and of those which creep,
.
Cuapter VIII.
1. A king and a Brdhmaza, deeply versed in the Vedas, these two, uphold the moral order in the world. ,
2. On them depends the existence of the fourfold human race, of internally conscious beings, of those which move on feet and on wings, and of those which creep, even who lives the life of a SQdra must not mix with that Sfidra caste, i.e. he must not sit among Sfdras and so forth. — Haradatta.
25. Apastamba I, 10, 29, 7; Manu VIII, 348.
26. Haradatta adds, that in accordance with the principle exemplified by the rule of this Sfitra a Vaisya may follow in times of distress the occupations of a Sfdra.
29. Haradatta explains vrata, ‘moral order, by karmazi, ‘the rites and occupations,’ and loka, ‘ world,’ by rashfra, ‘kingdom.’ Ultimately my translation and his explanation come to the same thing. He adds that the king upholds order by punishing, and a learned Brahmana by teaching. Regarding the excellence of these two, see also Manu IV, 135.
2. ‘Internally conscious beings, i.e. trees and the like, which are immovable, but grow and decay. For such possess internal .consciousness only, no corresponding external faculty of acting. ... The existence of these, i.e. of men and the rest, depends upon, i.e. is subordinate to the king and to a Brahmana deeply versed in the Vedas. How is that? As regards the Brahmama, an offering which has been properly thrown into the fire reaches the sun; from the sun comes rain; from rain food is produced and thereon live the creatures. By this reasoning he is shown to
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3. (As well as) the protection of offspring, the prevention of the confusion (of the castes and) the’ sacred law.
4. He is (called) deeply versed in the Vedas,
5. Who is acquainted with the (ways of the) world, the Vedas (and their) Angas (auxiliary sciences),
6. Who is skilled in disputations (and), in (reciting) legends and the Purdza,
7. Who looks to these (alone), and lives according to these,
8. Who has been sanctified by the forty sacraments (samskéra),
9. Who is constantly engaged in the three occupations (prescribed for all twice-born men),
10. Or in the six (occupations prescribed specially fora Brahmaza),
11. (And) who is well versed in the duties of be the cause of their existence. But the king is (also) the cause of their existence; for he punishes robbers and the like.’-— Haradatta.
3. Haradatta takes prasftirakshazam, ‘the protection of their offspring,’ as a copulative compound, and explains it by ‘their prosperity (abhivr¢ddhi) and their protection. But a samah4radvandva is here out of place.
4. Macnaghten, Mitakshara I, 2, 27. ‘ By the word loka, “ the world,” are intended the laws of countries and the like, which may be learnt from the practice of the world.’—Haradatta. Regarding ~ the Angas, see Apastamba II, 4, 8, 10.
8. Regarding the forty sacraments, see below, Sftras 14-20.
4. Macnaghten, Mitakshara I, 2, 27. ‘ By the word loka, “ the world,” are intended the laws of countries and the like, which may be learnt from the practice of the world.’—Haradatta. Regarding ~ the Angas, see Apastamba II, 4, 8, 10.
8. Regarding the forty sacraments, see below, Sftras 14-20.
g. Regarding the three occupations, common to all twice-born men, see below, X, 1.
10. See below, X, 2.
11. The Samayaéarika or Smarta duties are those taught in the Dharma-sfitras and Smritis, see Apastamba I, 1, 1, 1, and Max Miiller’s History of Ancient Sanskrit Literature, p. 101.
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daily life settled by the agreement (of those who know the law).
12. (Such a Brahmaza) must be allowed by the king immunity from (the following) six (kinds of opprobrious treatment) :
13. (I.e.) he must not be subjected to corporal punishment, he must not be imprisoned, he must not be fined, he must not be exiled, he must not be reviled, nor be excluded.
14. The Garbhadhana (or ceremony to cause conception), the Pumsavana (or ceremony to cause the birth of a male child), the Simantonnayana (or arranging the parting of the pregnant wife’s hair), the Gatakarman (or ceremony on the birth of the child), the ceremony of naming the child, the first feeding, the Kaula (or tonsure of the head of the child), the initiation,
15. The four vows (undertaken) for the study of the Veda,
16. The bath (on completion of the studentship),
12. See Weber, Ind. Stud. X, 41, 60, 66; Macnaghten, Mitéksharé I, 2, 27.
14. Regarding the Samsk4ras mentioned in this Sftra, see Asvalayana Grzhya-sdtra I, 1 3-23; Sankhayana Grrhya-sfitra I, 19—II, 5; Paraskara Grzhya-sftra I, 13—II, 2.
15. The four vows, as Haradatta states, are, according to Asvalayana, the Mahanamnivrata, the Mahavrata, the Upanishadvrata, and the Godana; see Asvalayana Srauta-sfitra VIII, 14, where the first three are described in detail, and Grzhya-sftra I, 22, 3, with the commentary thereon. Other Grzhya-sfitras give more and different names, see H. Oldenberg, Sénkhayana GrihyasQtra II, 11-12 (S. B. E., vol. xxix), and Gobhila Grzhya-sGtra III, 1, 28—III, 2, 62.
16. Haradatta explains sndna, ‘the bath,’ by samavartana, ‘ the ceremony on completion of the studentship.’ Regarding the five sacrifices, usually called the great sacrifices, see above, VII, 9 seq.
p. 7
the taking of a help-mate for the fulfilment of the religious duties, the performance of the five sacrifices to gods, manes, men, goblins, and Brahman,
17. And (the performance) of the following (sacrifices) :
18. The seven kinds of Pakayag#as (or small sacrifices), viz. the Ash¢ak4, the PAarvama (Sthalipaka, offered on the new and full moon days), the funeral oblations, the SrA&vazt, the AgrahAyant, the Kaitri, and the Asvayugt;
And (the performance) of the following (sacrifices) :
18. The seven kinds of Pakayag#as (or small sacrifices), viz. the Ash¢ak4, the PAarvama (Sthalipaka, offered on the new and full moon days), the funeral oblations, the SrA&vazt, the AgrahAyant, the Kaitri, and the Asvayugt;
19. The seven kinds of Haviryag#as, viz. the Agnyadheya, the Agnihotra, the Darsapaurmamsas, the Agrayawa, the Katurmdsyas, the Nirdd@sapasubandha, and the Sautramazi ;
20. The seven kinds of Soma-sacrifices, viz. the Agnishfoma, the Atyagnishéoma, the Ukthya, the Shodasin, the Atiratra, and the Aptorydma ;
These are the forty sacraments.
22. Now (follow) the eight good qualities of the soul,
18, The various Pakayagaas, named here, are fully described by
Asvalayana Grihya-sGtra II, 1, 1—II, 10, 8; Gobhila III, 10 seq. ; Paraskara III, 3 seq. See also Max Miller, History of Ancient Sanskrit Literature, p. 203. The Ash/akds are sacrifices offered on the eighth day of the dark halves of the winter months, and of those of the dewy season, i.e. K4rttika, Margasiras, Pausha, and Magha. The Srévant is offered on the full moon day of the month of Sravana, the Agrahay ant on the fourteenth, or on the full moon day of Margasiras, the Kaitri on the full moon day of the Kaitra, and the Asvayugt on the full moon day of the month Asvayuga or Asvina.
19-20. The Haviryag#as and Soma-sacrifices are described in the Brahmazas and Srauta-sfitras. Havis denotes any kind of food used for oblations, such as clarified butter, milk, rice, meat, &c.
22. Apastamba I, 8, 23, 6
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23. (Viz.) compassion on all creatures, forbearance, freedom from anger, purity, quietism, auspiciousness, freedom from avarice, and freedom from covetousness,
24. He who is sanctified by these forty sacraments, but whose soul is destitute of the eight good qualities, will not be united with Brahman, nor does he reach his heaven.
25. But he, forsooth, who is sanctified by a few only of these forty sacraments, and whose soul is endowed with the eight excellent qualities, will be united with Brahman, and will dwell in his heaven.
Cuapter IX.
1. Such (a man) shall bathe, after (having fulfilled) the law (regarding studentship), take unto him a wife, and, fulfilling the duties of a householder which have been declared above, in addition obey the following ordinances :
23. Haradatta explains mangalya, ‘auspiciousness,’ to mean ‘always doing what is praised (by good men) and avoiding what is blamed by them.’ Andy4sa, ‘ quietism,’ means, according to him, ‘avoiding to undertake that which causes pain to oneself, even though it be a duty.’
Haradatta explains mangalya, ‘auspiciousness,’ to mean ‘always doing what is praised (by good men) and avoiding what is blamed by them.’ Andy4sa, ‘ quietism,’ means, according to him, ‘avoiding to undertake that which causes pain to oneself, even though it be a duty.’
IX. 1. Apastamba I, 11, 30, 1-4. Haradatta says that the expression sa, ‘such (a man),’ refers to the king and to the Brahmaza deeply versed in the Vedas, who have been described in the preceding chapter. My MSS. insert between this and the following one another Sfttra, which has been left out in Professor Stenzler’s edition. It seems to me that it is absolutely required, and I therefore insert it here, together with Haradatta’s comment, according to my best copy, P.
Gautama: ‘(And) a Snataka (i.e. a person who has completed his studentship, but has not yet taken a wife, shall act thus).’ Haradatta: ‘It must be understood that the word “and” has been left
3. If he possesses wealth, he shall not be dressed in old or dirty clothes ;
4. Nor shall he wear dyed or sumptuous garments, nor such as have been worn (before) by others,
5. Nor a garland and shoes (that have been worn by others).
6. (He may wear a cast-off garment) which has been washed, if he is unable (to afford a new one).
7. He shall not allow his beard to grow without a (sufficient) reason.
out. (The meaning is): “And a Snataka shall obey the following ordinances.” If this SQtra were not given, those ordinances would have to be obeyed after marriage only ; and if the preceding Sftra (t) had not been given, before marriage only, because the term Snataka is usually employed in that (sense) only. For this reason both (Sfitras) have been given. Hence, though a man may not enter another order, he shall, after taking the bath (on completion of his studentship), obey these ordinances during his whole life. As here (Sfitra 1) the word sa, “such a man,” is used, a Kshatriya and a Brahmaza only must necessarily obey the rules prescribed for a Snataka and perform a penance for breaking them; and the penance for breaking the rules prescribed for a Snataka is fasting. This is (the object of the insertion of the word sa, “such (a mani.” But, if a Vaisya follows them, (his reward will be) prosperity; if he breaks them, he need not perform a penance. With respect to this matter another Smriti says : “ The penance which is prescribed for a breach of the Snataka laws, must be performed by a Kshatriya and a Brahmaza alone, never by (men of) the other (caste).”’
2. Manu IV, 35.
3-4. Apastamba I, 11, 30, 10-13. 5. Manu IV, 66.
6. According to Haradatta the same rule applies to garlands and shoes.
4. Manu IV, 35. ‘The expression “his beard” includes by implication the nails and the rest..... As he says “ without a sufficient reason,” he shall allow his beard to grow during the preg-
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5. Manu IV, 66.
6. According to Haradatta the same rule applies to garlands and shoes.
4. Manu IV, 35. ‘The expression “his beard” includes by implication the nails and the rest..... As he says “ without a sufficient reason,” he shall allow his beard to grow during the preg-
p. 8
8. He shall not carry water and fire at the same time.
9. He shall not drink out of his joined hands.
10. He shall not sip water standing, nor (shall he sip) water drawn up (from a well),
11. Nor (water) that is offered by a Sddra or an impure man, or that has been taken up with one hand.
12. Facing or within sight of wind, fire, Brahmanas, the sun, water, (images of the) gods, and cows he shall not eject urine or feces or other impurities.
13. He shall not stretch out his feet towards those divine beings.
14. He shall not remove urine or feces with leaves, clods of earth, or stones.
15. He shall not stand upon ashes, hair, nail (parings), husks (of grain), pot-sherds, or impure substances.
16. He shall not converse with barbarians, impure or wicked men.
nancy of his wife and on other occasions. With respect to this matter they quote the following verse: “In the sixth year and in the sixteenth year, likewise in the year of his marriage and during the pregnancy of his wife, he shall avoid the use of a razor.” ’—- Haradatta.
8. Apastamba II, 5, 12, 9. 9. Manu IV, 63.
Io. Apastamba 1, 5, 16, 1.
i. Apastamba I, 4, 21; 1, 5, 15, 3-
12, Apastamba I, 11, 30, 18-20.
13. Apastamba I, 11, 30, 22,
14. Apastamba I, 11, 30, 21. Haradatta remarks that some explain losh/fa, ‘a clod of earth,’ by kapala, ‘a pot-sherd.’
15. Apastamba II, 8, 20, 11-12. Kapila, ‘ pot-sherds,’ may also mean ‘skull-bones.’
16. Manu IV, 57. Haradatta says that only a conversation,
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17. If he has conversed (with such persons), he shall meditate on virtuous (men) ;
18. Or he may speak with a Brahmaza.
19. He shall call (a cow that is) not a milch-cow, a cow that will become a milch-cow.
20. (An event) that is not lucky (he shall call) lucky.
21. (In speaking of) a skull (he shall use the word) bhagdla instead of kapala,
22. (And in speaking of) a rainbow, mazidhanus (the jewelled bow) instead of indradhanus (Indra’s bow).
23. Let him not announce it to others, if a cow suckles (her calf),
24. Nor let him prevent her (from doing it).
25. After conjugal intercourse he shall at once clean himself.
26. Let him not recite the daily portion of the Veda (lying) on that couch (on which he lies with his wife).
properly so called, is forbidden, not to ask barbarians &c. about the road and similar matters.
18. Compare the analogous case, mentioned Apastamba I, 3,