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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If the traveller turns out to be a Braéhmaza, and the warrior did not know his caste before rescuing his property, his merit will be less than if he had rescued knowingly the property of a Brahmana. I, 10, 29. PENANCE. gI slays an assailant does not sin, for (in that case) wrath meets wrath. 8. But Abhisastas shall live together in dwellings (outside the village); considering this their lawful (mode of life), they shall sacrifice for each other, teach each other, and marry amongst each other. 9. If they have begot sons, let them say to them: ‘Go out from amongst us, for thus the Aryas, (throwing the guilt) upon us, will 1 receive you (amongst their number). 10. For the organs do not become impure together with the man. (The truth of) that may be learned from this (parallel case) ; a man deficient in limbs begets a son who possesses the full number of limbs. 12. H4rtta declares that this is wrong. 13. A wife is similar to the vessel which contains the curds (for the sacrifice). 14. For if one makes impure milk curdle (by mixing it with whey and water) in a milk-vessel and stirs it, no sacrificial rite can be performed with (the curds produced from) that. Just so no intercourse g. It is impossible to agree with Haradatta’s explanation of the words to be addressed by Abhisastas to their children. No Vedic license can excuse the use of the second person plural instead of the third. I propose the following: ‘Go out from among us; for thus (leaving the guilt) to us, you will be received (as) Aryas’ It is, however, not improbable that our text is disfigured by several very old corruptions, compare Baudh4yana II, 1, 2, 18. 11. ‘In like manner a man who has lost his rights, (can) beget a son, who possesses the rights (of his caste). For the wife is also a cause (of the birth of the son), and she is guiltless. —Haradatta. 13. The statements now following are those with which Apastamba agrees. Those contained in Sfitras 8-11 are merely the pirvapaksha. 92 APASTAMBA. I, 11, 30. can be allowed with the impure seed which comes (from an Abhisasta). 15. Sorcery and curses (employed against a Brahmaza) cause a man to become impure, but not loss of caste. 16. Hartta declares that they cause loss of caste. 17. But crimes causing impurity must be expiated, (when no particular penance is prescribed,) by performing the penance enjoined for crimes causing loss- of caste during twelve months, or twelve half months, or twelve twelve-nights, or twelve sennights, or twelve times three days, or twelve days, or seven days, or three days, or one day. 18. Thus acts causing impurity must be expiated according to the manner in which the (sinful) act has been committed (whether intentionally or unintentionally). Prasna I, Parata 11, Kuanpa 30. 1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been).
2Prasna I, Parata 11, Kuanpa 30. 1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been). 2. (He may) also (bathe) after having kept the student’s vow for forty-eight, (thirty-six or twentyfour) years, (though he may not have mastered the Veda). 3. Some declare, that the student (shall bathe) after (having acquired) the knowledge of the Veda and after (the expiration of) his vow. 30. 1. The bath is taken at the end of the studentship, and forms part of the Samévartana-ceremony. From this rite a student who has completed his course of study derives the name Snataka, ‘ one who has bathed.’ See also Weber, Ind. Stud. X, 125. I, 11, 30. RULES FOR A SNATAKA. 93 4. To all those persons who have bathed (in accordance with any of the above rules must be shown) the honour due to a Sn&taka. 5. The reverence (shown to a Snataka) brings, however, different rewards according to the degree of devotion or of learning (possessed by the person honoured). 6. Now follow the observances (chiefly to be kept) by a Snataka. 7. He shall usually enter the village and leave it by the eastern or the northern gate. 8. During the morning and evening twilights, he shall sit outside the village, and not speak anything (referring to worldly matters). g. (But an Agnihotri, who is occupied at home by oblations in the morning and evening, must not go out; for) in the case of a conflict (of duties), that enjoined by the Veda is the more important. 10. He shall avoid all dyed dresses, 11. And all naturally black cloth. 12. He shall wear a dress that is neither shining, 13. Nor despicable, if he is able (to afford it). 14. And in the day-time he shall avoid to wrap up his head, except when voiding excrements. 15. But when voiding excrements, he shall envelop his head and place some (grass or the like) on the ground. 16. He shall not void excrements in the shade (of a tree, where travellers rest). 10. The rule to wear white garments is given Yag#. I, 131; Manu IV, 35. 13. Manu IV, 34. 13. Manu IV, 49. 94 APASTAMBA. I, 11, 31. 17. But he may discharge urine on his own shadow. 18. He shall not void excrements with his shoes on, nor on a ploughed field, nor on a path, nor in water. 19. He shall also avoid to spit into, or to have connection with a woman in water. 20. He shall not void excrements facing the fire, the sun, water, a Brahmaza, cows, or (images of) the gods. 21. He shall avoid to clean his body from excrements with a stone, a clod of earth, or with (boughs of) herbs or trees which he has broken off, whilst they were on the tree and full of sap. 22. If possible, he shall not stretch out his feet towards a fire, water, a Brahmaza, a cow, (images of) the gods, a door, or against the wind. 23. Now they quote also (the following verse) : Prasna I, Parara 11, Kuawpa 31.
322. If possible, he shall not stretch out his feet towards a fire, water, a Brahmaza, a cow, (images of) the gods, a door, or against the wind. 23. Now they quote also (the following verse) : Prasna I, Parara 11, Kuawpa 31. 1. He shall eat facing the east, void feeces facing the south, discharge urine facing the north, and wash his feet turned towards the west. 2. He shall void excrements far from his house, having gone towards the south or south-west. 3. But after sunset he must not void excrements outside the village or far from his house. 4. And as long as he is impure he (shall avoid) to pronounce the names of the gods. 18. Manu IV, 45, 46; Yag#. 1, 137. 1g. Manu IV, 56. 20. Manu IV, 48, 52; Yag#. I, 134. 22. The prohibition to stretch the feet towards a fire occurs also Manu IV, 53; Y4ga.I, 137. 31.2. Manu IV, 151; Yaga. I, 16. I, 11, 31. RULES FOR A SNATAKA. 95 5. And he shall not speak evil of the gods or of the king. 6. He shall not touch with his foot a Brahmaza, a cow, nor any other (venerable beings). 7. (Nor shall he touch them) with his hand, except for particular reasons. 8. He shall not mention the blemishes of a cow, of sacrificial presents, or of a girl. g. And he shall not announce it (to the owner) if a cow doeg damage (by eating corn or grass in a field). 10. (Nor shall he call attention to it) if a cow is together with her calf, except for a particular reason. 11. And of a cow which is not a milch-cow he shall not say, ‘She is not a milch-cow. He must say, ‘ This is a cow which will become a milch-cow.’ 12. He shall not call ‘lucky’ that which is lucky. He shall call it ‘a mercy, a blessing.’ 13. He shall not step over a rope to which a calf (or cow) is tied. 14. He shall not pass between the posts from which a swing is suspended. 15. (In company) he shall not say, ‘This person 5- Manu IV, 163. 8. ‘In the section on transcendental knowledge (I, 8, 23, 5), “ speaking evil” has been forbidden, in connection with the means of salvation. And below (Sfitra 25) the (author) will declare that the sins which destroy the creatures are to be avoided. But this precept (is given in order to indicate that) in the case of cows and the rest an extra penance must be performed.’—Haradatta. 12, Manu IV, 139. 13. Manu IV, 38. 14. ‘Or according to others, “ He shall not pass between pillars supporting an arch.” ’—Haradatta. 96 APASTAMBA. I, 11, 31. is my enemy. If he says, ‘This person is my enemy, he will raise for himself an enemy, who will show his hatred. 16. If he sees a rainbow, he must not say to others, ‘ Here is Indra’s bow.’ 17. He shall not count (a flock of) birds. 18. He shall avoid to look at the sun when he rises or sets. 19. During the day the sun protects the creatures, during the night the moon. Therefore let him eagerly strive to protect himself on the night of the new moon by purity, continence, and rites adapted for the season. 20. For during that night the sun and the moon dwell together.
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.
1If the traveller turns out to be a Braéhmaza, and the warrior did not know his caste before rescuing his property, his merit will be less than if he had rescued knowingly the property of a Brahmana. I, 10, 29. PENANCE. gI slays an assailant does not sin, for (in that case) wrath meets wrath. 8. But Abhisastas shall live together in dwellings (outside the village); considering this their lawful (mode of life), they shall sacrifice for each other, teach each other, and marry amongst each other. 9. If they have begot sons, let them say to them: ‘Go out from amongst us, for thus the Aryas, (throwing the guilt) upon us, will 1 receive you (amongst their number). 10. For the organs do not become impure together with the man. (The truth of) that may be learned from this (parallel case) ; a man deficient in limbs begets a son who possesses the full number of limbs. 12. H4rtta declares that this is wrong. 13. A wife is similar to the vessel which contains the curds (for the sacrifice). 14. For if one makes impure milk curdle (by mixing it with whey and water) in a milk-vessel and stirs it, no sacrificial rite can be performed with (the curds produced from) that. Just so no intercourse g. It is impossible to agree with Haradatta’s explanation of the words to be addressed by Abhisastas to their children. No Vedic license can excuse the use of the second person plural instead of the third. I propose the following: ‘Go out from among us; for thus (leaving the guilt) to us, you will be received (as) Aryas’ It is, however, not improbable that our text is disfigured by several very old corruptions, compare Baudh4yana II, 1, 2, 18. 11. ‘In like manner a man who has lost his rights, (can) beget a son, who possesses the rights (of his caste). For the wife is also a cause (of the birth of the son), and she is guiltless. —Haradatta. 13. The statements now following are those with which Apastamba agrees. Those contained in Sfitras 8-11 are merely the pirvapaksha. 92 APASTAMBA. I, 11, 30. can be allowed with the impure seed which comes (from an Abhisasta). 15. Sorcery and curses (employed against a Brahmaza) cause a man to become impure, but not loss of caste. 16. Hartta declares that they cause loss of caste. 17. But crimes causing impurity must be expiated, (when no particular penance is prescribed,) by performing the penance enjoined for crimes causing loss- of caste during twelve months, or twelve half months, or twelve twelve-nights, or twelve sennights, or twelve times three days, or twelve days, or seven days, or three days, or one day. 18. Thus acts causing impurity must be expiated according to the manner in which the (sinful) act has been committed (whether intentionally or unintentionally). Prasna I, Parata 11, Kuanpa 30. 1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been).
2Prasna I, Parata 11, Kuanpa 30. 1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been). 2. (He may) also (bathe) after having kept the student’s vow for forty-eight, (thirty-six or twentyfour) years, (though he may not have mastered the Veda). 3. Some declare, that the student (shall bathe) after (having acquired) the knowledge of the Veda and after (the expiration of) his vow. 30. 1. The bath is taken at the end of the studentship, and forms part of the Samévartana-ceremony. From this rite a student who has completed his course of study derives the name Snataka, ‘ one who has bathed.’ See also Weber, Ind. Stud. X, 125. I, 11, 30. RULES FOR A SNATAKA. 93 4. To all those persons who have bathed (in accordance with any of the above rules must be shown) the honour due to a Sn&taka. 5. The reverence (shown to a Snataka) brings, however, different rewards according to the degree of devotion or of learning (possessed by the person honoured). 6. Now follow the observances (chiefly to be kept) by a Snataka. 7. He shall usually enter the village and leave it by the eastern or the northern gate. 8. During the morning and evening twilights, he shall sit outside the village, and not speak anything (referring to worldly matters). g. (But an Agnihotri, who is occupied at home by oblations in the morning and evening, must not go out; for) in the case of a conflict (of duties), that enjoined by the Veda is the more important. 10. He shall avoid all dyed dresses, 11. And all naturally black cloth. 12. He shall wear a dress that is neither shining, 13. Nor despicable, if he is able (to afford it). 14. And in the day-time he shall avoid to wrap up his head, except when voiding excrements. 15. But when voiding excrements, he shall envelop his head and place some (grass or the like) on the ground. 16. He shall not void excrements in the shade (of a tree, where travellers rest). 10. The rule to wear white garments is given Yag#. I, 131; Manu IV, 35. 13. Manu IV, 34. 13. Manu IV, 49. 94 APASTAMBA. I, 11, 31. 17. But he may discharge urine on his own shadow. 18. He shall not void excrements with his shoes on, nor on a ploughed field, nor on a path, nor in water. 19. He shall also avoid to spit into, or to have connection with a woman in water. 20. He shall not void excrements facing the fire, the sun, water, a Brahmaza, cows, or (images of) the gods. 21. He shall avoid to clean his body from excrements with a stone, a clod of earth, or with (boughs of) herbs or trees which he has broken off, whilst they were on the tree and full of sap. 22. If possible, he shall not stretch out his feet towards a fire, water, a Brahmaza, a cow, (images of) the gods, a door, or against the wind. 23. Now they quote also (the following verse) : Prasna I, Parara 11, Kuawpa 31.
322. If possible, he shall not stretch out his feet towards a fire, water, a Brahmaza, a cow, (images of) the gods, a door, or against the wind. 23. Now they quote also (the following verse) : Prasna I, Parara 11, Kuawpa 31. 1. He shall eat facing the east, void feeces facing the south, discharge urine facing the north, and wash his feet turned towards the west. 2. He shall void excrements far from his house, having gone towards the south or south-west. 3. But after sunset he must not void excrements outside the village or far from his house. 4. And as long as he is impure he (shall avoid) to pronounce the names of the gods. 18. Manu IV, 45, 46; Yag#. 1, 137. 1g. Manu IV, 56. 20. Manu IV, 48, 52; Yag#. I, 134. 22. The prohibition to stretch the feet towards a fire occurs also Manu IV, 53; Y4ga.I, 137. 31.2. Manu IV, 151; Yaga. I, 16. I, 11, 31. RULES FOR A SNATAKA. 95 5. And he shall not speak evil of the gods or of the king. 6. He shall not touch with his foot a Brahmaza, a cow, nor any other (venerable beings). 7. (Nor shall he touch them) with his hand, except for particular reasons. 8. He shall not mention the blemishes of a cow, of sacrificial presents, or of a girl. g. And he shall not announce it (to the owner) if a cow doeg damage (by eating corn or grass in a field). 10. (Nor shall he call attention to it) if a cow is together with her calf, except for a particular reason. 11. And of a cow which is not a milch-cow he shall not say, ‘She is not a milch-cow. He must say, ‘ This is a cow which will become a milch-cow.’ 12. He shall not call ‘lucky’ that which is lucky. He shall call it ‘a mercy, a blessing.’ 13. He shall not step over a rope to which a calf (or cow) is tied. 14. He shall not pass between the posts from which a swing is suspended. 15. (In company) he shall not say, ‘This person 5- Manu IV, 163. 8. ‘In the section on transcendental knowledge (I, 8, 23, 5), “ speaking evil” has been forbidden, in connection with the means of salvation. And below (Sfitra 25) the (author) will declare that the sins which destroy the creatures are to be avoided. But this precept (is given in order to indicate that) in the case of cows and the rest an extra penance must be performed.’—Haradatta. 12, Manu IV, 139. 13. Manu IV, 38. 14. ‘Or according to others, “ He shall not pass between pillars supporting an arch.” ’—Haradatta. 96 APASTAMBA. I, 11, 31. is my enemy. If he says, ‘This person is my enemy, he will raise for himself an enemy, who will show his hatred. 16. If he sees a rainbow, he must not say to others, ‘ Here is Indra’s bow.’ 17. He shall not count (a flock of) birds. 18. He shall avoid to look at the sun when he rises or sets. 19. During the day the sun protects the creatures, during the night the moon. Therefore let him eagerly strive to protect himself on the night of the new moon by purity, continence, and rites adapted for the season. 20. For during that night the sun and the moon dwell together.
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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