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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of 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. 8. Haradatta quotes, in support of the last Sftras, a passage of the Khandogya Upanishad, I, 10, 1, and one from the Azg-veda, IV, 18, 13, according to which it would be lawful to eat even impure food, as a dog’s entrails, under such circumstances, Other commentators explain this and the preceding three Sfitras differently. According to them the translation would run thus: ‘If he himself does not find any livelihood (in times of distress, he may dwell even with low-caste people who give him something to eat, and) he may eat (food given by them) paying for it with (some small gift in) gold or with animals.’ This second explanation is perhaps preferable. g. Manu IV, 218, 219, and 223. T, 6, 18. EATING AND FORBIDDEN FOOD. 67 11. He shall not eat in a house where (the host) performs a rite which is not a rite of penance, whilst he ought to perform a penance. 12. But when the penance has been performed, he may eat (in that house). 13. According to some (food offered by people) of any caste, who follow the laws prescribed for them, except that of Sfidras, may be eaten. 14. (In times of distress) even the food of a Sddra, who lives under one’s protection for the sake; of spiritual merit, (may be eaten). 15. He may eat it, after having touched it (once) with gold or with fire. He shall not be too eager after (such a way of living). He shall leave it when he obtains a (lawful) livelihood. 16. Food received from a multitude of givers must not be eaten, 17. Nor food offered by a general invitation (to all comers). 18. Food offered by an artisan must not be eaten, 19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas), 11. ‘If a Bréhmaza who has been ofdered to perform a penance, performs a Vaisvadeva or other rite without heeding the order of his spiritual teacher, then a student who has returned home ought not to eat in his house, until the enjoined penance has been performed.’ — Haradatta. 12. ‘The use of the part. perf. pass. “ performed” indicates that he must not eat there, whilst the penance is being performed.’— Haradatta. 14. Yag#. I, 166. 15. Manu IV, 223. 16. Manu IV, 209. 17. Manu IV, 209; Yaga. I, 168. 18. Manu IV, 210, 215; Yaga. 1, 162-164. 19. Yag#. I, 164. F 2 68 APASTAMBA. I, 6, 18. 20. Nor (that of men) who live by letting lodgings or land. 21. A (professional) physician is a person whose food must not be eaten, 22. (Also) a usurer, 23. (Also) a Brahmaza who has performed the Dikshamiyeshdi (or initiatory ceremony of the Somasacrifice) before he has bought the king (Soma).
2Nor (that of men) who live by letting lodgings or land. 21. A (professional) physician is a person whose food must not be eaten, 22. (Also) a usurer, 23. (Also) a Brahmaza who has performed the Dikshamiyeshdi (or initiatory ceremony of the Somasacrifice) before he has bought the king (Soma). 24. (The food given by a person who has performed the Dikshamtyeshéi may be eaten), when the victim sacred to Agni and Soma has been slain. 25. Or after that the omentum of the victim (sacred to Agni and Soma) has been offered. 26. For a Brahmama declares, ‘ Or they may eat of the remainder of the animal, after having set apart a portion for the offering.’ 27. A eunuch (is a person whose food must not be eaten), 28. (Likewise) the (professional) messenger employed by a king (or others), 29. (Likewise a Brahmaza) who offers substances that are not fit for a sacrifice, 30. (Likewise) a spy, 21. Manu IV, 212; VAga. I, 162. 22. Manu IV, 210; Yaga. I, 161. 23. ‘That is to say, one who has begun, but not finished a Soma-sacrifice.—Haradatta. Manu IV, 210, and Gopatha-brahmaaa III, 19. 25. Aitareya-brahmama II, 1, 9. 27. Manu IV, 211; Yag#. I, 161. 28. The village or town messengers are always men of the lowest castés, such as the Mahars of Maharshéfra. 29. ‘For example, he who offers human blood in a magic rite.’ —Haradatta. 30. Haradatta explains A4rf, translated by ‘spy,’ to mean ‘a I, 6, 19. EATING AND FORBIDDEN FOOD. 69 31. (Also) a person who has become an ascetic without (being authorized thereto by) the rules (of the law), 32. (Also) he who forsakes the sacred fires (without performing the sacrifice necessary on that occasion), 33. Likewise a learned Brahmaza who avoids everybody, or eats the food of anybody, or neglects the (daily) recitation of the Veda, (and) he whose (only living) wife is of the Sddra caste. Prasna I, Paraca 6, Kuawpa 19. 1. A drunkard, a madman, a prisoner, he who learns the Veda from his son, a creditor who sits with his debtor (hindering the fulfilment of his duties), a debtor who thus sits (with his creditor, are persons whose food must not be eaten) as long as they are thus engaged or in that state. 2. Who (then) are those whose food may be eaten? secret adherent of the Sakta sect’ (gidhasari, saktah). The existence of this sect in early times has not hitherto been proved. 31. Haradatta gives the Sakyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended. 32. Yaga. I, 160. 33. ‘Who avoids everybody, i.e. who neither invites nor dines with anybody.’—Haradatta.
331. Haradatta gives the Sakyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended. 32. Yaga. I, 160. 33. ‘Who avoids everybody, i.e. who neither invites nor dines with anybody.’—Haradatta. 19.1, ManulV, 207; Yaga. I, 161,162. Another commentator explains azika, translated above ‘he who learns the Veda from his son,’ by ‘a money-lender,’ and combines pratyupavish/ak with this word, i.e. ‘a money-lender who sits with his debtor hindering him from fulfilling his duties.’ This manner of forcing a debtor to pay, which is also called Akarita (see Manu VIII, 49), is, though illegal, resorted to sometimes even now. 2. ‘The object of this Sftra is to introduce the great variety of opinions quoted below.’—Haradatta. 70 APASTAMBA. I, 6, 19. 3. Kava declares, that it is he who wishes to give. ' 4. Kautsa declares, that it is he who is holy. 5. Varshy4yami declares, that it is every giver (of food). 6. For if guilt remains fixed on the man (who committed a crime, then food given by a sinner) may be eaten (because the guilt cannot leave the sinner). But if guilt can leave (the sinner at any time, then food given by the sinner may be eaten because) he becomes pure by the gift (which he makes). 7. Offered food, which is pure, may be eaten, according to Eka, Kuzika, Kava, Kutsa, and Pushkarasadi. 8. Varshydyazi’s opinion is, that (food) given unasked (may be accepted) from anybody. 9. (Food offered) willingly by a holy man may be eaten. 10. Food given unwillingly by a holy man ought Not to be eaten. 11. Food offered unasked by any person what- ‘soever may be eaten, 12. ‘ But not if it be given after an express pre- ‘vious announcement ;’ thus says Harita. 13. Now they quote also in a Purdza the followfing two verses : 4. ‘Holy’ means not only ‘following his lawful occupations,’ but particularly ‘ practising austerities, reciting prayers, and offering burnt-oblations.’-—Haradatta. 1o. Another commentator explains this Stra thus: ‘He need not eat the food offered by a righteous man, if he himself does not wish to do so.’—Haradatta. 13. See Manu IV, 248 and 249, where these identical verses occur, I,7,20. FORBIDDEN FOOD; LAWFUL LIVELIHOOD. 71 ‘The Lord of creatures has declared, that food offered unasked and brought by the giver himself, may be eaten, though (the giver be) a sinner, provided the gift has not been announced beforehand. The Manes of the ancestors of that man who spurns such food, do not eat (his oblations) for fifteen years, nor does the fire carry his offerings (to the gods).’ 14. (Another verse from a Purdza declares) : ‘ The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.’
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.
1of 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. 8. Haradatta quotes, in support of the last Sftras, a passage of the Khandogya Upanishad, I, 10, 1, and one from the Azg-veda, IV, 18, 13, according to which it would be lawful to eat even impure food, as a dog’s entrails, under such circumstances, Other commentators explain this and the preceding three Sfitras differently. According to them the translation would run thus: ‘If he himself does not find any livelihood (in times of distress, he may dwell even with low-caste people who give him something to eat, and) he may eat (food given by them) paying for it with (some small gift in) gold or with animals.’ This second explanation is perhaps preferable. g. Manu IV, 218, 219, and 223. T, 6, 18. EATING AND FORBIDDEN FOOD. 67 11. He shall not eat in a house where (the host) performs a rite which is not a rite of penance, whilst he ought to perform a penance. 12. But when the penance has been performed, he may eat (in that house). 13. According to some (food offered by people) of any caste, who follow the laws prescribed for them, except that of Sfidras, may be eaten. 14. (In times of distress) even the food of a Sddra, who lives under one’s protection for the sake; of spiritual merit, (may be eaten). 15. He may eat it, after having touched it (once) with gold or with fire. He shall not be too eager after (such a way of living). He shall leave it when he obtains a (lawful) livelihood. 16. Food received from a multitude of givers must not be eaten, 17. Nor food offered by a general invitation (to all comers). 18. Food offered by an artisan must not be eaten, 19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas), 11. ‘If a Bréhmaza who has been ofdered to perform a penance, performs a Vaisvadeva or other rite without heeding the order of his spiritual teacher, then a student who has returned home ought not to eat in his house, until the enjoined penance has been performed.’ — Haradatta. 12. ‘The use of the part. perf. pass. “ performed” indicates that he must not eat there, whilst the penance is being performed.’— Haradatta. 14. Yag#. I, 166. 15. Manu IV, 223. 16. Manu IV, 209. 17. Manu IV, 209; Yaga. I, 168. 18. Manu IV, 210, 215; Yaga. 1, 162-164. 19. Yag#. I, 164. F 2 68 APASTAMBA. I, 6, 18. 20. Nor (that of men) who live by letting lodgings or land. 21. A (professional) physician is a person whose food must not be eaten, 22. (Also) a usurer, 23. (Also) a Brahmaza who has performed the Dikshamiyeshdi (or initiatory ceremony of the Somasacrifice) before he has bought the king (Soma).
2Nor (that of men) who live by letting lodgings or land. 21. A (professional) physician is a person whose food must not be eaten, 22. (Also) a usurer, 23. (Also) a Brahmaza who has performed the Dikshamiyeshdi (or initiatory ceremony of the Somasacrifice) before he has bought the king (Soma). 24. (The food given by a person who has performed the Dikshamtyeshéi may be eaten), when the victim sacred to Agni and Soma has been slain. 25. Or after that the omentum of the victim (sacred to Agni and Soma) has been offered. 26. For a Brahmama declares, ‘ Or they may eat of the remainder of the animal, after having set apart a portion for the offering.’ 27. A eunuch (is a person whose food must not be eaten), 28. (Likewise) the (professional) messenger employed by a king (or others), 29. (Likewise a Brahmaza) who offers substances that are not fit for a sacrifice, 30. (Likewise) a spy, 21. Manu IV, 212; VAga. I, 162. 22. Manu IV, 210; Yaga. I, 161. 23. ‘That is to say, one who has begun, but not finished a Soma-sacrifice.—Haradatta. Manu IV, 210, and Gopatha-brahmaaa III, 19. 25. Aitareya-brahmama II, 1, 9. 27. Manu IV, 211; Yag#. I, 161. 28. The village or town messengers are always men of the lowest castés, such as the Mahars of Maharshéfra. 29. ‘For example, he who offers human blood in a magic rite.’ —Haradatta. 30. Haradatta explains A4rf, translated by ‘spy,’ to mean ‘a I, 6, 19. EATING AND FORBIDDEN FOOD. 69 31. (Also) a person who has become an ascetic without (being authorized thereto by) the rules (of the law), 32. (Also) he who forsakes the sacred fires (without performing the sacrifice necessary on that occasion), 33. Likewise a learned Brahmaza who avoids everybody, or eats the food of anybody, or neglects the (daily) recitation of the Veda, (and) he whose (only living) wife is of the Sddra caste. Prasna I, Paraca 6, Kuawpa 19. 1. A drunkard, a madman, a prisoner, he who learns the Veda from his son, a creditor who sits with his debtor (hindering the fulfilment of his duties), a debtor who thus sits (with his creditor, are persons whose food must not be eaten) as long as they are thus engaged or in that state. 2. Who (then) are those whose food may be eaten? secret adherent of the Sakta sect’ (gidhasari, saktah). The existence of this sect in early times has not hitherto been proved. 31. Haradatta gives the Sakyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended. 32. Yaga. I, 160. 33. ‘Who avoids everybody, i.e. who neither invites nor dines with anybody.’—Haradatta.
331. Haradatta gives the Sakyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended. 32. Yaga. I, 160. 33. ‘Who avoids everybody, i.e. who neither invites nor dines with anybody.’—Haradatta. 19.1, ManulV, 207; Yaga. I, 161,162. Another commentator explains azika, translated above ‘he who learns the Veda from his son,’ by ‘a money-lender,’ and combines pratyupavish/ak with this word, i.e. ‘a money-lender who sits with his debtor hindering him from fulfilling his duties.’ This manner of forcing a debtor to pay, which is also called Akarita (see Manu VIII, 49), is, though illegal, resorted to sometimes even now. 2. ‘The object of this Sftra is to introduce the great variety of opinions quoted below.’—Haradatta. 70 APASTAMBA. I, 6, 19. 3. Kava declares, that it is he who wishes to give. ' 4. Kautsa declares, that it is he who is holy. 5. Varshy4yami declares, that it is every giver (of food). 6. For if guilt remains fixed on the man (who committed a crime, then food given by a sinner) may be eaten (because the guilt cannot leave the sinner). But if guilt can leave (the sinner at any time, then food given by the sinner may be eaten because) he becomes pure by the gift (which he makes). 7. Offered food, which is pure, may be eaten, according to Eka, Kuzika, Kava, Kutsa, and Pushkarasadi. 8. Varshydyazi’s opinion is, that (food) given unasked (may be accepted) from anybody. 9. (Food offered) willingly by a holy man may be eaten. 10. Food given unwillingly by a holy man ought Not to be eaten. 11. Food offered unasked by any person what- ‘soever may be eaten, 12. ‘ But not if it be given after an express pre- ‘vious announcement ;’ thus says Harita. 13. Now they quote also in a Purdza the followfing two verses : 4. ‘Holy’ means not only ‘following his lawful occupations,’ but particularly ‘ practising austerities, reciting prayers, and offering burnt-oblations.’-—Haradatta. 1o. Another commentator explains this Stra thus: ‘He need not eat the food offered by a righteous man, if he himself does not wish to do so.’—Haradatta. 13. See Manu IV, 248 and 249, where these identical verses occur, I,7,20. FORBIDDEN FOOD; LAWFUL LIVELIHOOD. 71 ‘The Lord of creatures has declared, that food offered unasked and brought by the giver himself, may be eaten, though (the giver be) a sinner, provided the gift has not been announced beforehand. The Manes of the ancestors of that man who spurns such food, do not eat (his oblations) for fifteen years, nor does the fire carry his offerings (to the gods).’ 14. (Another verse from a Purdza declares) : ‘ The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.’
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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