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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor (shall he eat) where they give him food, reviling him. one must not allow to eat from one’s dishes, e.g. Kandalas, Patitas, a woman in her courses or during the ten days of impurity after confmement. See also above, I, 1, 3, 25. 32. Haradatta thinks, that as the Sdtra has the feminine gender, dasi, it does not matter if a male slave brings the food. But others forbid also this. 17. 1. ‘Some say, that this Sftra indicates that the touch of a Sfidra does not defile at any other time but at dinner, whilst others hold that a Sfidra’s touch defiles always, and that the Sftra is intended to indicate an excess of impurity, if it happens at dinnertime.’—Haradatta. 2. ‘Unworthy people are those who are neither of good family, nor possess learning and virtue. —Haradatta. 3. According to Haradatta a person who misbehaves thus, is called ‘a dinner-thorn.’ This point of etiquette is strictly observed " in our days also. Manu IV, 212. 4. Manu IV, 212; Yag#. I, 167. 62 APASTAMBA. I, 5, 17. 5. Nor (shall he eat) what has been smelt at by men or other impure (beings, as cats). 6. He shall not eat in a ship, 7. Nor on a wooden platform. 8. He may eat sitting on ground which has been purified (by the application of cowdung and the like). g. (If he eats) out of an earthen vessel, he shall eat out of one that has not been used (for cooking). 10. (If he can get) a used vessel (only, he shall eat from it), after having heated it thoroughly. 11. A vessel made of metal becomes pure by being scoured with ashes and the like. 12. A wooden vessel becomes pure by being scraped. 13. At a sacrifice (the vessels must be cleaned) according to the precepts of the Veda. 14. He shall not eat food which has been bought or obtained ready-prepared in the market. 15. Nor (shall he eat) flavoured food (bought in the market) excepting raw meat, honey, and salt. 16. Oil and clarified butter (bought in the market) he may use, after having sprinkled them with water. 17. Prepared food which has stood for a night, must neither be eaten nor drunk. 5. ‘As the text has avaghrata, “smelt at,” it does not matter if they smell the food from a distance.’—Haradatta. 11. ‘It must be understood from other Smr‘tis, that brass is to be cleaned with ashes, copper with acids, silver with cowdung, and gold with water. —Haradatta. Manu V, 114. 12. Manu V, 115. 16. ‘Having sprinkled them with water and purified them by boiling; or, according to others, mixing them with so much water as will not spoil them.’-—Haradatta. 17. The Sanskrit has two terms for ‘eating;’ the first ‘khad’ I, 5, 17 EATING AND FORBIDDEN FOOD. 63 18. Nor (should prepared food) that has turned sour (be used in any way). 19. (The preceding two rules do) not t (hold good in regard to) the juice of sugar-cane, roasted ricegrains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees.
219. (The preceding two rules do) not t (hold good in regard to) the juice of sugar-cane, roasted ricegrains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees. 20. (Substances which have turned) sour without being mixed with anything else (are to be avoided). 21. All intoxicating drinks are forbidden. 22. Likewise sheep's milk, 23. Likewise the milk of camels, of does, of animals that give milk while big with young, of those that bear twins, and of (one-hoofed animals), 24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first) ten days (after their giving birth to young ones), 25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors, 26. (Likewise) red garlic, onions, and leeks, applies to hard substances, the second ‘ad’ to soft substances. Manu IV, 211; Y4g@. I, 167. 18. Manu IV, 211; V, 9; Yaga. I, 167. 19. Manu V, 10, 24 and 25. 20. According to Haradatta, Apastamba returns once more to the question about sour food, in order to teach that dishes prepared with curds and other sour substances may be eaten. 22. Manu V, 8; Yag#. 1, 170. 23. Manu V, 8, 9; Yag#@. 1, 170. ‘Sandhini, translated by “females that give milk while big with young,’ means, according to others, “female animals that give milk once a day.”’ Haradatta. 24. Manu V, 8. 26. Manu V, 5; Yaga. I, 176. 64 APASTAMBA, I. 5, 17- 27. Likewise anything else which (those who are learned in the law) forbid. 28. Mushrooms ought not to be eaten; that has been declared in a Brahmaaza ; 29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village pigs, of Sarabhas, and of cattle. 30. (But the meat) of milch-cows and oxen may be eaten. 31. The Vagasaneyaka declares ‘ bull’s flesh is fit for offerings.’ 32. Amongst birds that scratch with their feet for food, the (tame) cock (must not be eaten). 33. Amongst birds that feed thrusting forward their beak, the (heron, called) Plava (or Sakaéabila, must not be eaten). 34. Carnivorous (birds are forbidden), 35. Likewise the swan, the Bhdsa, the Brahmazt duck, and the falcon. 36. Common cranes and Sféras-cranes (are not to 27. Haradatta observes that Apastamba, finding the list of forbidden vegetables too long, refers his pupils to the advice of the Sishfas. The force of this Sftra is exactly the same as that of I, 3, 11, 38. 28. Yaga. I, 171. 29. The camel, Gayal, and Sarabha are mentioned as ‘forbidden animals,’ Satapatha-br. I, 2, 1, 8; Aitareya-br. II, 1, 8; see also Weber, Ind. Stud. X, 62; Manu V, 11, 18; Yaga. I, 172, 176. 32. Yaga. I, 176. 33. Manu V, 12; Yaga. I, 172. 34. Manu V, 11; Yaga. 1, 172. 35. Yag#. I, 172. 36. Manu V, 12; Yag#. I, 172. Other commentators take the whole Sfitra as one compound, and explain it as an exception to Sftra 34. In that case the translation runs thus: (‘Carnivorous birds are forbidden) except the Kru#ka, Krau#ka, Vardhramasa,
334. Manu V, 11; Yaga. 1, 172. 35. Yag#. I, 172. 36. Manu V, 12; Yag#. I, 172. Other commentators take the whole Sfitra as one compound, and explain it as an exception to Sftra 34. In that case the translation runs thus: (‘Carnivorous birds are forbidden) except the Kru#ka, Krau#ka, Vardhramasa, I, 6, 18. EATING AND FORBIDDEN FOOD. 65 be eaten) with the exception of the leather-nosed Lakshmaza. 37. Five-toed animals (ought not to be eaten) with the exception of the iguana, the tortoise, the porcupine, the hedgehog, the rhinoceros, the hare, and the Patikhasha. 38. Amongst fishes, the Ke¢a ought not to be eaten, 39. Nor the snake-headed fish, nor the alligator, nor those which live on flesh only, nor those which are misshaped (like) mermen. Prasna I, Parata 6, Kuanpa 18, 1. Honey, uncooked (grain), venison, land, roots, fruits, (a promise of) safety, a pasture for cattle, a house, and fodder for a draught-ox may be accepted (even) from an Ugra. 2. HArita declares, that even these (presents) are to be accepted only if they have been obtained by a pupil. and Lakshmama.’—Haradatta. This translation is objectionable, because both the Kru#éas, now called Kulam or Kfi#é, and the Krausha, the red-crested crane, now called Saras (Cyrus), feed on grain. Kru#kakrau#ka is a Vedic dual and stands for kru#kakrau#ka or kru#kakrau#hau. 37. Manu V, 18; Y4g#.1, 177. Pftikhasha is, according to Haradatta, an animal resembling a hare, and found in the Himélayas, 39. Haradatta closes this chapter on flesh-eating by quoting Manu V, 56, which declares flesh-eating, drinking spirituous iiquor, and promiscuous intercourse to be allowable, but the abstinence therefrom of greater merit. He states that the whole chapter must be understood in this sense. 18. 1. Manu IV, 247. ‘Ugra denotes either a bad twice-born man or the offspring of a Vaisya and of a Sidra-woman. Other persons of a similar character must be understood to be included by the term.’—Haradatta. [2] F 66 APASTAMBA. T, 6, 18. 3. Or they (Brahmaza householders) may accept (from an Ugra) uncooked or (a little) unflavoured boiled food. - 4.:(Of such food) they shall not take a great quantity (but only so much as suffices to support life). _ 5. If (in times of distress) he is unable to keep himself, he may eat (food obtained from anybody), 6. After having touched it (once) with gold, 7. Or (having touched it with) fire. 8. He shall not be too eager after (such a way of living). He shall leave it when he has obtained a (lawful) livelihood. g. (A student of the Brahmanic caste) who has returned home shall not eat (in the house) of people belonging to the three tribes, beginning with the Kshatriya (i.e. of Kshatriyas, Vaisyas, and Stidras). 10. He may (usually) eat (the food) of a Brahmaa on account of (the giver’s) character (as a Bréhmaza). It must be avoided for particular reasons only. 4. Also this rule seems to belong to Harita, on account of its close connection with the preceding two.
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.
1Nor (shall he eat) where they give him food, reviling him. one must not allow to eat from one’s dishes, e.g. Kandalas, Patitas, a woman in her courses or during the ten days of impurity after confmement. See also above, I, 1, 3, 25. 32. Haradatta thinks, that as the Sdtra has the feminine gender, dasi, it does not matter if a male slave brings the food. But others forbid also this. 17. 1. ‘Some say, that this Sftra indicates that the touch of a Sfidra does not defile at any other time but at dinner, whilst others hold that a Sfidra’s touch defiles always, and that the Sftra is intended to indicate an excess of impurity, if it happens at dinnertime.’—Haradatta. 2. ‘Unworthy people are those who are neither of good family, nor possess learning and virtue. —Haradatta. 3. According to Haradatta a person who misbehaves thus, is called ‘a dinner-thorn.’ This point of etiquette is strictly observed " in our days also. Manu IV, 212. 4. Manu IV, 212; Yag#. I, 167. 62 APASTAMBA. I, 5, 17. 5. Nor (shall he eat) what has been smelt at by men or other impure (beings, as cats). 6. He shall not eat in a ship, 7. Nor on a wooden platform. 8. He may eat sitting on ground which has been purified (by the application of cowdung and the like). g. (If he eats) out of an earthen vessel, he shall eat out of one that has not been used (for cooking). 10. (If he can get) a used vessel (only, he shall eat from it), after having heated it thoroughly. 11. A vessel made of metal becomes pure by being scoured with ashes and the like. 12. A wooden vessel becomes pure by being scraped. 13. At a sacrifice (the vessels must be cleaned) according to the precepts of the Veda. 14. He shall not eat food which has been bought or obtained ready-prepared in the market. 15. Nor (shall he eat) flavoured food (bought in the market) excepting raw meat, honey, and salt. 16. Oil and clarified butter (bought in the market) he may use, after having sprinkled them with water. 17. Prepared food which has stood for a night, must neither be eaten nor drunk. 5. ‘As the text has avaghrata, “smelt at,” it does not matter if they smell the food from a distance.’—Haradatta. 11. ‘It must be understood from other Smr‘tis, that brass is to be cleaned with ashes, copper with acids, silver with cowdung, and gold with water. —Haradatta. Manu V, 114. 12. Manu V, 115. 16. ‘Having sprinkled them with water and purified them by boiling; or, according to others, mixing them with so much water as will not spoil them.’-—Haradatta. 17. The Sanskrit has two terms for ‘eating;’ the first ‘khad’ I, 5, 17 EATING AND FORBIDDEN FOOD. 63 18. Nor (should prepared food) that has turned sour (be used in any way). 19. (The preceding two rules do) not t (hold good in regard to) the juice of sugar-cane, roasted ricegrains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees.
219. (The preceding two rules do) not t (hold good in regard to) the juice of sugar-cane, roasted ricegrains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees. 20. (Substances which have turned) sour without being mixed with anything else (are to be avoided). 21. All intoxicating drinks are forbidden. 22. Likewise sheep's milk, 23. Likewise the milk of camels, of does, of animals that give milk while big with young, of those that bear twins, and of (one-hoofed animals), 24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first) ten days (after their giving birth to young ones), 25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors, 26. (Likewise) red garlic, onions, and leeks, applies to hard substances, the second ‘ad’ to soft substances. Manu IV, 211; Y4g@. I, 167. 18. Manu IV, 211; V, 9; Yaga. I, 167. 19. Manu V, 10, 24 and 25. 20. According to Haradatta, Apastamba returns once more to the question about sour food, in order to teach that dishes prepared with curds and other sour substances may be eaten. 22. Manu V, 8; Yag#. 1, 170. 23. Manu V, 8, 9; Yag#@. 1, 170. ‘Sandhini, translated by “females that give milk while big with young,’ means, according to others, “female animals that give milk once a day.”’ Haradatta. 24. Manu V, 8. 26. Manu V, 5; Yaga. I, 176. 64 APASTAMBA, I. 5, 17- 27. Likewise anything else which (those who are learned in the law) forbid. 28. Mushrooms ought not to be eaten; that has been declared in a Brahmaaza ; 29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village pigs, of Sarabhas, and of cattle. 30. (But the meat) of milch-cows and oxen may be eaten. 31. The Vagasaneyaka declares ‘ bull’s flesh is fit for offerings.’ 32. Amongst birds that scratch with their feet for food, the (tame) cock (must not be eaten). 33. Amongst birds that feed thrusting forward their beak, the (heron, called) Plava (or Sakaéabila, must not be eaten). 34. Carnivorous (birds are forbidden), 35. Likewise the swan, the Bhdsa, the Brahmazt duck, and the falcon. 36. Common cranes and Sféras-cranes (are not to 27. Haradatta observes that Apastamba, finding the list of forbidden vegetables too long, refers his pupils to the advice of the Sishfas. The force of this Sftra is exactly the same as that of I, 3, 11, 38. 28. Yaga. I, 171. 29. The camel, Gayal, and Sarabha are mentioned as ‘forbidden animals,’ Satapatha-br. I, 2, 1, 8; Aitareya-br. II, 1, 8; see also Weber, Ind. Stud. X, 62; Manu V, 11, 18; Yaga. I, 172, 176. 32. Yaga. I, 176. 33. Manu V, 12; Yaga. I, 172. 34. Manu V, 11; Yaga. 1, 172. 35. Yag#. I, 172. 36. Manu V, 12; Yag#. I, 172. Other commentators take the whole Sfitra as one compound, and explain it as an exception to Sftra 34. In that case the translation runs thus: (‘Carnivorous birds are forbidden) except the Kru#ka, Krau#ka, Vardhramasa,
334. Manu V, 11; Yaga. 1, 172. 35. Yag#. I, 172. 36. Manu V, 12; Yag#. I, 172. Other commentators take the whole Sfitra as one compound, and explain it as an exception to Sftra 34. In that case the translation runs thus: (‘Carnivorous birds are forbidden) except the Kru#ka, Krau#ka, Vardhramasa, I, 6, 18. EATING AND FORBIDDEN FOOD. 65 be eaten) with the exception of the leather-nosed Lakshmaza. 37. Five-toed animals (ought not to be eaten) with the exception of the iguana, the tortoise, the porcupine, the hedgehog, the rhinoceros, the hare, and the Patikhasha. 38. Amongst fishes, the Ke¢a ought not to be eaten, 39. Nor the snake-headed fish, nor the alligator, nor those which live on flesh only, nor those which are misshaped (like) mermen. Prasna I, Parata 6, Kuanpa 18, 1. Honey, uncooked (grain), venison, land, roots, fruits, (a promise of) safety, a pasture for cattle, a house, and fodder for a draught-ox may be accepted (even) from an Ugra. 2. HArita declares, that even these (presents) are to be accepted only if they have been obtained by a pupil. and Lakshmama.’—Haradatta. This translation is objectionable, because both the Kru#éas, now called Kulam or Kfi#é, and the Krausha, the red-crested crane, now called Saras (Cyrus), feed on grain. Kru#kakrau#ka is a Vedic dual and stands for kru#kakrau#ka or kru#kakrau#hau. 37. Manu V, 18; Y4g#.1, 177. Pftikhasha is, according to Haradatta, an animal resembling a hare, and found in the Himélayas, 39. Haradatta closes this chapter on flesh-eating by quoting Manu V, 56, which declares flesh-eating, drinking spirituous iiquor, and promiscuous intercourse to be allowable, but the abstinence therefrom of greater merit. He states that the whole chapter must be understood in this sense. 18. 1. Manu IV, 247. ‘Ugra denotes either a bad twice-born man or the offspring of a Vaisya and of a Sidra-woman. Other persons of a similar character must be understood to be included by the term.’—Haradatta. [2] F 66 APASTAMBA. T, 6, 18. 3. Or they (Brahmaza householders) may accept (from an Ugra) uncooked or (a little) unflavoured boiled food. - 4.:(Of such food) they shall not take a great quantity (but only so much as suffices to support life). _ 5. If (in times of distress) he is unable to keep himself, he may eat (food obtained from anybody), 6. After having touched it (once) with gold, 7. Or (having touched it with) fire. 8. He shall not be too eager after (such a way of living). He shall leave it when he has obtained a (lawful) livelihood. g. (A student of the Brahmanic caste) who has returned home shall not eat (in the house) of people belonging to the three tribes, beginning with the Kshatriya (i.e. of Kshatriyas, Vaisyas, and Stidras). 10. He may (usually) eat (the food) of a Brahmaa on account of (the giver’s) character (as a Bréhmaza). It must be avoided for particular reasons only. 4. Also this rule seems to belong to Harita, on account of its close connection with the preceding two.
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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