Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See above, I, 2, 6, 29-35. 8. ‘ That is to say, whether he himself or “the venerable persons” undertook the journey.’— Haradatta. 9. Manu II, 133. 10. See above, I, 4, 13, 2. E 2 52 APASTAMBA. T, 4) 14. (given above and according to the order of their seniority). 11. He shall salute an officiating priest, a fatherin-law, a father’s brother, and a mother’s brother, (though they may be) younger than he himself, and (when saluting) rise to meet them. 12. Or he may silently embrace their feet. 13. A friendship kept for ten years with fellowcitizens (is a reason for giving a salutation, and so is) a friendship, contracted at school, which has lasted for five years. But a learned Brahmaza (known) for less than three years, must be saluted. 14. If the age (of several persons whom one meets) is exactly known, one must salute the eldest (first). 15. He need not salute a person, who is not a Guru, and who stands in a lower or higher place than he himself. 16. Or he may descend or ascend (to the place where such a person stands) and salute him. 17. But every one (Gurus and others) he shall salute, after having risen (from his seat). 18. If he is impure, he shall not salute (anybody) ; 19. (Nor shall he salute) a person who is impure. 11, Manu II, 130. 12. The commentator adds that the mode of salutation must depend on their learning and virtue. 13. Manu II, 134. 16. This Sftra, like the preceding, refers to those who are not ‘Gurus.’ 17. Manu II, r2o. 18, ‘Impure,’ i.e. unfit for associating with others on account of the death of relations or through other causes, see below, I, 5, 15, 7 seq. I, 4, 14. SALUTING. 53 20. Nor shall he, being impure, return a salutation. 21. Married women (must be saluted) according to the (respective) ages of their husbands. 22. He shall not salute with his shoes on, or his head wrapped up, or his hands full. 23. In saluting women, a Kshatriya or a Vaisya he shall use a pronoun, not his name. 24. Some (declare, that he shall salute in this manner even) his mother and the wife of his teacher. 25. Know that a Brahmama of ten years and a Kshatriya of a hundred years stand to each other in the relation of father and son. But between those two the Braéhmaza is the father. 26. A younger person or one of equal age he shall ask, about his well-being (employing the word kusala). 27. (He shall ask under the same conditions) a Kshatriya, about his health (employing the word andmaya) ; 28. A Vaisya if he has lost anything (employing the word anash/a). 23. He shall say, ‘I salute,’ not ‘I, N. N., salute.’ Manu II, 123. 24. Apastamba, of course, holds the contrary opinion. Manu Il, 216. 25. This verse, which is found with slight variations in most Smrttis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135.
2N., salute.’ Manu II, 123. 24. Apastamba, of course, holds the contrary opinion. Manu Il, 216. 25. This verse, which is found with slight variations in most Smrttis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135. 26. Of course, in case the person addressed is a Brahman. Manu II, 127. Kullfka quotes under this verse the above and the following Sftras. But his quotation has only a faint resemblance to our text. 28. That is to say in these terms: ‘I hope you have not lost any cattle or other property !’—Haradatta. 54 APASTAMBA. I, 5) 15. 29. A Sidra, about his health (employing the word 4rogya). 30. He shall not pass a learned Brahmaza without addressing him ; 31. Nor an (unprotected) woman in a forest (or any other lonely place). Prasna I, Parata 5, Kuawpa 15. 1. When he shows his respect to Gurus or aged persons or guests, when he offers a burnt-oblation (or other sacrifice), when he murmurs prayers at dinner, when sipping water and during the (daily) recitation of the Veda, his garment (or his sacrificial thread) shall pass over his left shoulder and under his right arm. 2. By sipping (pure) water, that has been collected on the ground, he becomes pure. 3. Or he, whom a pure person causes to sip water, (becomes also pure). 31. He shall address a woman in order to re-assure her, and do it in these terms: ‘ Mother, or sister, what can I do for you? Don’t be afraid!’ &c.—Haradatta. 15. x. Taitt. Ar. II, 1, 2 seq.; Manu IV, 58. 2. Pure water is that which a cow will drink. Y4g#. I, 192; Manu V, 128. 3. The ceremony of ‘sipping water’ may be performed in two ways; either the ‘person sipping’ may take the water out of a river, pond, &c., or he may get the water poured into his hand by another person. But, according to Apastamba, he must not take a pot or gourd in his left hand and pour the water into his right, as some Smritis allow. The reason for this rule is, that Apastamba considers it essential that both hands should be used in conveying the water to the mouth; see also above, I, 1, 4, 21. This agrees with the custom now followed, which is to bend the right hand into the form of a cow’s ear, and to touch the right wrist with the left hand while drinking. I, 5, 13- PURIFICATION. 55 4. He shall not sip rain-drops. 5. (He shall not sip water) from a (natural) cleft in the ground. 6. He shall not sip water heated (at the fire) except for a particular reason (as sickness). 7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands). 8. If he can (find water to sip) he shall not remain impure (even) for a muhdrta. 9. Nor (shall he remain) naked (for a muhirta if he can help it). 10. Purification (by sipping water) shall not take place whilst he is (standing) in the water. 11. Also, when he has crossed a river, he shall purify himself by sipping water. 12. He shall not place fuel on the fire, without having sprinkled it (with water).
310. Purification (by sipping water) shall not take place whilst he is (standing) in the water. 11. Also, when he has crossed a river, he shall purify himself by sipping water. 12. He shall not place fuel on the fire, without having sprinkled it (with water). 4. ‘Some think, that this Sftra is intended to forbid also the drinking of rain-water. Other commentators declare that, according to this Sftra, it is allowed to use for “sipping” drops of water which fall from a vessel suspended by ropes [because the Sftra emphatically excludes “rain-drops” only ].’—Haradatta. 6. Manu II, 61. ‘Because the term “heated by fire” is used, there is no objection to water heated by the rays of the sun. In the same manner the use of “hot” water only is usually forbidden in the Smrtis.’—Haradatta. 4. ‘Because the phrase “ with empty hands” is used, he commits no fault if he raises his hand, holding a stick or a clod. Some declare, that the term “touching water” (rendered by “ washing”) means “sipping water.” ’-—Haradatta. 11, The translation given above is based on the interpretation of Haradatta, who considers that Apastamba holds ‘crossing a river’ to cause impurity. The natural and probably the right interpretation, however, is that rejected by Haradatta, ‘ But he shall sip water after having come out (of the river or tank).’ 12. ‘On the fire used for Vedic or Smfrta sacrifices or for 56 APASTAMBA. I, 5, 15. 13. (Ifhe is seated in company with) other unclean persons on a seat consisting of a confused heap of straw, and does not touch them, he may consider himself pure. 14. (The same rule applies, if he is seated) on grass or wood fixed in the ground. 15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water. 16. If he has been touched by a dog, he shall bathe, with his clothes on; 17. Or he becomes pure, after having washed that part (of his body) and having touched it with fire and again washed it, as well as his" feet, and having sipped water. 18. Unpurified, he shall not approach fire, (so near that he can feel the heat). 19. Some declare, that (he shall not approach nearer) than the length of an arrow. 20. Nor shall he blow on fire with his breath. 21. Nor shall he place fire under his bedstead. household purposes.” .. . Some declare, that (the fuel need not be sprinkled with water) if used for the kitchen fire.’—Haradatta. 14. Haradatta’s commentary is of little use, and I am not quite certain that my translation is correct. 15. Manu V, 118. 17. This second proceeding is adopted in case the dog has touched the hands or the lower parts of the body, as may be learnt by the comparison of a verse of Manu. 18. Manu IV, 142; Yaga. I, 155.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See above, I, 2, 6, 29-35. 8. ‘ That is to say, whether he himself or “the venerable persons” undertook the journey.’— Haradatta. 9. Manu II, 133. 10. See above, I, 4, 13, 2. E 2 52 APASTAMBA. T, 4) 14. (given above and according to the order of their seniority). 11. He shall salute an officiating priest, a fatherin-law, a father’s brother, and a mother’s brother, (though they may be) younger than he himself, and (when saluting) rise to meet them. 12. Or he may silently embrace their feet. 13. A friendship kept for ten years with fellowcitizens (is a reason for giving a salutation, and so is) a friendship, contracted at school, which has lasted for five years. But a learned Brahmaza (known) for less than three years, must be saluted. 14. If the age (of several persons whom one meets) is exactly known, one must salute the eldest (first). 15. He need not salute a person, who is not a Guru, and who stands in a lower or higher place than he himself. 16. Or he may descend or ascend (to the place where such a person stands) and salute him. 17. But every one (Gurus and others) he shall salute, after having risen (from his seat). 18. If he is impure, he shall not salute (anybody) ; 19. (Nor shall he salute) a person who is impure. 11, Manu II, 130. 12. The commentator adds that the mode of salutation must depend on their learning and virtue. 13. Manu II, 134. 16. This Sftra, like the preceding, refers to those who are not ‘Gurus.’ 17. Manu II, r2o. 18, ‘Impure,’ i.e. unfit for associating with others on account of the death of relations or through other causes, see below, I, 5, 15, 7 seq. I, 4, 14. SALUTING. 53 20. Nor shall he, being impure, return a salutation. 21. Married women (must be saluted) according to the (respective) ages of their husbands. 22. He shall not salute with his shoes on, or his head wrapped up, or his hands full. 23. In saluting women, a Kshatriya or a Vaisya he shall use a pronoun, not his name. 24. Some (declare, that he shall salute in this manner even) his mother and the wife of his teacher. 25. Know that a Brahmama of ten years and a Kshatriya of a hundred years stand to each other in the relation of father and son. But between those two the Braéhmaza is the father. 26. A younger person or one of equal age he shall ask, about his well-being (employing the word kusala). 27. (He shall ask under the same conditions) a Kshatriya, about his health (employing the word andmaya) ; 28. A Vaisya if he has lost anything (employing the word anash/a). 23. He shall say, ‘I salute,’ not ‘I, N. N., salute.’ Manu II, 123. 24. Apastamba, of course, holds the contrary opinion. Manu Il, 216. 25. This verse, which is found with slight variations in most Smrttis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135.
2N., salute.’ Manu II, 123. 24. Apastamba, of course, holds the contrary opinion. Manu Il, 216. 25. This verse, which is found with slight variations in most Smrttis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135. 26. Of course, in case the person addressed is a Brahman. Manu II, 127. Kullfka quotes under this verse the above and the following Sftras. But his quotation has only a faint resemblance to our text. 28. That is to say in these terms: ‘I hope you have not lost any cattle or other property !’—Haradatta. 54 APASTAMBA. I, 5) 15. 29. A Sidra, about his health (employing the word 4rogya). 30. He shall not pass a learned Brahmaza without addressing him ; 31. Nor an (unprotected) woman in a forest (or any other lonely place). Prasna I, Parata 5, Kuawpa 15. 1. When he shows his respect to Gurus or aged persons or guests, when he offers a burnt-oblation (or other sacrifice), when he murmurs prayers at dinner, when sipping water and during the (daily) recitation of the Veda, his garment (or his sacrificial thread) shall pass over his left shoulder and under his right arm. 2. By sipping (pure) water, that has been collected on the ground, he becomes pure. 3. Or he, whom a pure person causes to sip water, (becomes also pure). 31. He shall address a woman in order to re-assure her, and do it in these terms: ‘ Mother, or sister, what can I do for you? Don’t be afraid!’ &c.—Haradatta. 15. x. Taitt. Ar. II, 1, 2 seq.; Manu IV, 58. 2. Pure water is that which a cow will drink. Y4g#. I, 192; Manu V, 128. 3. The ceremony of ‘sipping water’ may be performed in two ways; either the ‘person sipping’ may take the water out of a river, pond, &c., or he may get the water poured into his hand by another person. But, according to Apastamba, he must not take a pot or gourd in his left hand and pour the water into his right, as some Smritis allow. The reason for this rule is, that Apastamba considers it essential that both hands should be used in conveying the water to the mouth; see also above, I, 1, 4, 21. This agrees with the custom now followed, which is to bend the right hand into the form of a cow’s ear, and to touch the right wrist with the left hand while drinking. I, 5, 13- PURIFICATION. 55 4. He shall not sip rain-drops. 5. (He shall not sip water) from a (natural) cleft in the ground. 6. He shall not sip water heated (at the fire) except for a particular reason (as sickness). 7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands). 8. If he can (find water to sip) he shall not remain impure (even) for a muhdrta. 9. Nor (shall he remain) naked (for a muhirta if he can help it). 10. Purification (by sipping water) shall not take place whilst he is (standing) in the water. 11. Also, when he has crossed a river, he shall purify himself by sipping water. 12. He shall not place fuel on the fire, without having sprinkled it (with water).
310. Purification (by sipping water) shall not take place whilst he is (standing) in the water. 11. Also, when he has crossed a river, he shall purify himself by sipping water. 12. He shall not place fuel on the fire, without having sprinkled it (with water). 4. ‘Some think, that this Sftra is intended to forbid also the drinking of rain-water. Other commentators declare that, according to this Sftra, it is allowed to use for “sipping” drops of water which fall from a vessel suspended by ropes [because the Sftra emphatically excludes “rain-drops” only ].’—Haradatta. 6. Manu II, 61. ‘Because the term “heated by fire” is used, there is no objection to water heated by the rays of the sun. In the same manner the use of “hot” water only is usually forbidden in the Smrtis.’—Haradatta. 4. ‘Because the phrase “ with empty hands” is used, he commits no fault if he raises his hand, holding a stick or a clod. Some declare, that the term “touching water” (rendered by “ washing”) means “sipping water.” ’-—Haradatta. 11, The translation given above is based on the interpretation of Haradatta, who considers that Apastamba holds ‘crossing a river’ to cause impurity. The natural and probably the right interpretation, however, is that rejected by Haradatta, ‘ But he shall sip water after having come out (of the river or tank).’ 12. ‘On the fire used for Vedic or Smfrta sacrifices or for 56 APASTAMBA. I, 5, 15. 13. (Ifhe is seated in company with) other unclean persons on a seat consisting of a confused heap of straw, and does not touch them, he may consider himself pure. 14. (The same rule applies, if he is seated) on grass or wood fixed in the ground. 15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water. 16. If he has been touched by a dog, he shall bathe, with his clothes on; 17. Or he becomes pure, after having washed that part (of his body) and having touched it with fire and again washed it, as well as his" feet, and having sipped water. 18. Unpurified, he shall not approach fire, (so near that he can feel the heat). 19. Some declare, that (he shall not approach nearer) than the length of an arrow. 20. Nor shall he blow on fire with his breath. 21. Nor shall he place fire under his bedstead. household purposes.” .. . Some declare, that (the fuel need not be sprinkled with water) if used for the kitchen fire.’—Haradatta. 14. Haradatta’s commentary is of little use, and I am not quite certain that my translation is correct. 15. Manu V, 118. 17. This second proceeding is adopted in case the dog has touched the hands or the lower parts of the body, as may be learnt by the comparison of a verse of Manu. 18. Manu IV, 142; Yaga. I, 155.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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