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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119. 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. 21. He shall not enter the village by a by-path. If he enters it thus, he shall mutter this Rzk-verse, ‘Praise be to Rudra, the lord of the dwelling,’ or some other (verse) addressed to Rudra. 22. He shall not (ordinarily) give the residue of his food to a person who is not a Brahmaza. When he gives it (to such a one), he shall clean his teeth and give (the food) after having placed in it (the dirt from his teeth). 16. Manu IV, 59. 17. ‘Others explain (the Sftra’thus): He shall not announce it to others, if he sees (the souls of) good men falling from heaven on account of the expenditure of their merit, (i.e.) he shall not call attention to shooting-stars.’—Haradatta, 18. Manu IV, 37. 19. Manu IV, 153. 21. Manu IV, 73; Yag#. I, 140. .22, Manu IV, 80. ‘This prohibition (given in the first part of the Sfitra) refers to Sfdras who are not dependents; to dependents the following (exception applies).’— Haradatta. I, 11, 32. RULES FOR A SNATAKA. 97 23. And let him avoid the faults that destroy the creatures, such as anger and the like. Prasna I, Parata 11, Kuanpa 82. 1. Let him who teaches, avoid connubial intercourse during the rainy season and in autumn. 2. And if he has had connection (with his wife), he shall not lie with her during the whole night. 3. He shall not teach whilst he is lying on a bed. 4. Nor shall he teach (sitting) on that couch on which he lies (at night with his wife). 5. He shall not show himself adorned with a garland, or anointed with ointments. 6. At night he shall always adorn himself for his wife. 7. Let him not submerge his head together with his body (in bathing), 8. And (let him avoid) to bathe after sunset. 9. Let him avoid to use a seat, clogs, sticks for cleaning the teeth, (and other utensils) made of Palésa-wood. 10. Let him avoid to praise (himself) before his teacher, saying, ‘1 have properly bathed or the like.’ 11, Let him be awake from midnight. 12. Let him not study (or teach) in the middle of the night; but (he may point out) their duties to his pupils, 13. Or (he may) by himself mentally (repeat the sacred texts). 14. After midnight he may teach. 23. See above, I, 8, 23, 4 and 5, and Manu IV, 163. 32. 1. Weber, Ind. Stud. X, 42. 2. Manu IV, 40. 5. Manu IV, 72. [2] H 98 APASTAMBA. I, 11, 32. 15. When he has risen (at midnight, and taught) during the third watch of the night, let him not lie down again (saying), ‘Studying is forbidden.’ 16, At his pleasure he may (sleep) leaning (against a post or the like). 17. Or he may mentally repeat (the sacred texts). 18. Let him not visit inferior men (such as Nishadas), nor countries which are inhabited by them, 19. Nor assemblies and crowds.
217. Or he may mentally repeat (the sacred texts). 18. Let him not visit inferior men (such as Nishadas), nor countries which are inhabited by them, 19. Nor assemblies and crowds. 20. If he has entered a crowd, he shall leave it, turning his right hand towards the crowd. 21. Nor shall he enter towns frequently. 22. Let him not answer directly a question (that is difficult to decide). 23. Now they quote also (the following verse): 24. (The foolish decision) of a person who decides wrongly destroys his ancestors and his future happiness, it harms his children, cattle, and house. ‘Oh Dharmaprahrdda, (this deed belongs) not to Kumalana!’ thus decided Death, weeping, the question (addressed to him by the Azshi). 15. I.e. if the following day is a forbidden day, e. ‘& an Ash/ami. See also Manu IV, go. 18. Manu IV, 60 and 61. 24. Haradatta tells the story to which the second half of the verse alludes, in the following manner: ‘A certain Ashi had two pupils, called Dharmaprahrada and Kumalana. Once they brought from the forest two great bundles of firewood and threw them negligently into their teacher’s house, without looking. One of the bundles struck the teacher’s little son so that he died. Then the teacher asked his two pupils, “‘ Which of you two has killed him?” Both answered, “ Not I, not I.” Hereupon the teacher, being unable to (come to a decision in order to) send away the sinner and to keep the innocent one, called Death, and asked him, “Which of the two has killed the boy?” Then Death, finding himself involved in a difficult law-question, began to weep, and II, 1,1. THE DUTIES OF A HOUSEHOLDER. 99 25. Let him not ascend a carriage yoked with asses; and let him avoid to ascend or to descend from vehicles in difficult places. 26. And (let him avoid) to cross a river swimming. 27. And (let him avoid) ships of doubtful (solidity). 28. He shall avoid cutting grass, crushing clods of earth, and spitting, without a particular reason, 29. And whatever else they forbid. Prasna II, Parata 1, Kuanpa 1. 1. After marriage the rites prescribed for a householder and his wife (must be performed). 2. He shall eat at the two (appointed) times, (morning and evening). giving his decision, said, “Oh Dharmaprahr&da, not to Kumflana (the dative has the sense of the genitive), this sin is none of Kumalana’s!” Instead of declaring, “Dharmaprahrada, thou hast done this,” he said, “The other did not do it.” Still from the circumstances of the case it appeared that the meaning of the answer was, “The other has done it.” “This was the decision which he gave crying.”’—The reading of the text rendered in the translation is, dharmaprahrada na kumA4lanéya. 26. Manu IV, 77. 28. Manu IV, 70 and 71.
326. Manu IV, 77. 28. Manu IV, 70 and 71. 1. 1. According to Haradatta, this rule is intended to refute the opinion of those who hold that the sacred household-fire may be kept, and the prescribed offerings therein may be performed, either from the time of the marriage, or after the division of the family estate. He also states that the use of the dual grzhamedhinof indicates that husband and wife must perform the rites conjointly. Manu III, 67. 2. Haradatta thinks that this Sfitra is intended to prevent householders from having more than two meals a day, and to keep them from gluttony. Others are of opinion that its object is to keep householders from excessive fasting, and to make them perform the Pra4gnihotra at either meal. At the Praz4gnihotra the sacrificer eats five mouthfuls invoking successively, whilst he H 2 100 APASTAMBA. Il, 1, 1. 3. And he shall not eat to repletion. 4. And both (the householder and his wife) shall fast on (the days of) the new and full moon. 5. To eat once (on those days in the morning), that also is called fasting. 6. And they may eat (at that meal) until they are quite satisfied. 7. And on (the anniversary of) that (wedding)-day they may eat that food of which they are fond. ~ 8. And (on the night of that day) they shall sleep on the ground (on a raised heap of earth). 9. And they shall avoid connubial intercourse. 10. And on the day after (that day) a Sthalipaka must be offered. 11. The manner in which that offering must be eats, the five vital airs. At the first mouthful he says, ‘To Prana svahé ;’ at the second, ‘To Apana svaha,’ &c. 5. Asv. Gre. St. I, 10, 2. 7. Haradatta holds that the words ‘on that day’ do not refer to the days of the new and full moon, the Parvan-days, mentioned in Sfittra 4. His reasons are, first, that the permission to eat food, of which the householder may be particularly fond, has already ‘been given in Sftra 6, by the term triptiZ, ‘satisfaction’; and, secondly, that the singular ‘on this day’ does not agree with the plural ‘on the Parvan-days.’ Hence he comes to the conclusion that the words ‘on that day’ must refer to the wedding-day, mentioned in Sftra 1, as well as to its anniversary. Haradatta is, probably, right in his explanation, though the reasons adduced here are very weak. A stronger reason for detaching this Sftra from Sfitra 4 will be brought forward below, under Sftra 11. Mahadeva, the commentator of the Hirazyakesidharma, adopts the view rejected by Haradatta. 8. Asv. Grit. Sa. I, 3, 10. ro. A Sthalipaéka is an offering at which rice cooked in a pot, sthalf, is offered in the fire. A full description of this kind of sacrifice occurs, Asv. Gri. SQ. I, 10, 1 seq. 11. The Parvana Sth&lfpaka has been described by Apastamba II, 1, 1. THE DUTIES OF A HOUSEHOLDER. IOI performed has been declared by (the description of the Sthalip4ka) to be performed on the days of the new and full moon (the Parvaza).
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.
119. 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. 21. He shall not enter the village by a by-path. If he enters it thus, he shall mutter this Rzk-verse, ‘Praise be to Rudra, the lord of the dwelling,’ or some other (verse) addressed to Rudra. 22. He shall not (ordinarily) give the residue of his food to a person who is not a Brahmaza. When he gives it (to such a one), he shall clean his teeth and give (the food) after having placed in it (the dirt from his teeth). 16. Manu IV, 59. 17. ‘Others explain (the Sftra’thus): He shall not announce it to others, if he sees (the souls of) good men falling from heaven on account of the expenditure of their merit, (i.e.) he shall not call attention to shooting-stars.’—Haradatta, 18. Manu IV, 37. 19. Manu IV, 153. 21. Manu IV, 73; Yag#. I, 140. .22, Manu IV, 80. ‘This prohibition (given in the first part of the Sfitra) refers to Sfdras who are not dependents; to dependents the following (exception applies).’— Haradatta. I, 11, 32. RULES FOR A SNATAKA. 97 23. And let him avoid the faults that destroy the creatures, such as anger and the like. Prasna I, Parata 11, Kuanpa 82. 1. Let him who teaches, avoid connubial intercourse during the rainy season and in autumn. 2. And if he has had connection (with his wife), he shall not lie with her during the whole night. 3. He shall not teach whilst he is lying on a bed. 4. Nor shall he teach (sitting) on that couch on which he lies (at night with his wife). 5. He shall not show himself adorned with a garland, or anointed with ointments. 6. At night he shall always adorn himself for his wife. 7. Let him not submerge his head together with his body (in bathing), 8. And (let him avoid) to bathe after sunset. 9. Let him avoid to use a seat, clogs, sticks for cleaning the teeth, (and other utensils) made of Palésa-wood. 10. Let him avoid to praise (himself) before his teacher, saying, ‘1 have properly bathed or the like.’ 11, Let him be awake from midnight. 12. Let him not study (or teach) in the middle of the night; but (he may point out) their duties to his pupils, 13. Or (he may) by himself mentally (repeat the sacred texts). 14. After midnight he may teach. 23. See above, I, 8, 23, 4 and 5, and Manu IV, 163. 32. 1. Weber, Ind. Stud. X, 42. 2. Manu IV, 40. 5. Manu IV, 72. [2] H 98 APASTAMBA. I, 11, 32. 15. When he has risen (at midnight, and taught) during the third watch of the night, let him not lie down again (saying), ‘Studying is forbidden.’ 16, At his pleasure he may (sleep) leaning (against a post or the like). 17. Or he may mentally repeat (the sacred texts). 18. Let him not visit inferior men (such as Nishadas), nor countries which are inhabited by them, 19. Nor assemblies and crowds.
217. Or he may mentally repeat (the sacred texts). 18. Let him not visit inferior men (such as Nishadas), nor countries which are inhabited by them, 19. Nor assemblies and crowds. 20. If he has entered a crowd, he shall leave it, turning his right hand towards the crowd. 21. Nor shall he enter towns frequently. 22. Let him not answer directly a question (that is difficult to decide). 23. Now they quote also (the following verse): 24. (The foolish decision) of a person who decides wrongly destroys his ancestors and his future happiness, it harms his children, cattle, and house. ‘Oh Dharmaprahrdda, (this deed belongs) not to Kumalana!’ thus decided Death, weeping, the question (addressed to him by the Azshi). 15. I.e. if the following day is a forbidden day, e. ‘& an Ash/ami. See also Manu IV, go. 18. Manu IV, 60 and 61. 24. Haradatta tells the story to which the second half of the verse alludes, in the following manner: ‘A certain Ashi had two pupils, called Dharmaprahrada and Kumalana. Once they brought from the forest two great bundles of firewood and threw them negligently into their teacher’s house, without looking. One of the bundles struck the teacher’s little son so that he died. Then the teacher asked his two pupils, “‘ Which of you two has killed him?” Both answered, “ Not I, not I.” Hereupon the teacher, being unable to (come to a decision in order to) send away the sinner and to keep the innocent one, called Death, and asked him, “Which of the two has killed the boy?” Then Death, finding himself involved in a difficult law-question, began to weep, and II, 1,1. THE DUTIES OF A HOUSEHOLDER. 99 25. Let him not ascend a carriage yoked with asses; and let him avoid to ascend or to descend from vehicles in difficult places. 26. And (let him avoid) to cross a river swimming. 27. And (let him avoid) ships of doubtful (solidity). 28. He shall avoid cutting grass, crushing clods of earth, and spitting, without a particular reason, 29. And whatever else they forbid. Prasna II, Parata 1, Kuanpa 1. 1. After marriage the rites prescribed for a householder and his wife (must be performed). 2. He shall eat at the two (appointed) times, (morning and evening). giving his decision, said, “Oh Dharmaprahr&da, not to Kumflana (the dative has the sense of the genitive), this sin is none of Kumalana’s!” Instead of declaring, “Dharmaprahrada, thou hast done this,” he said, “The other did not do it.” Still from the circumstances of the case it appeared that the meaning of the answer was, “The other has done it.” “This was the decision which he gave crying.”’—The reading of the text rendered in the translation is, dharmaprahrada na kumA4lanéya. 26. Manu IV, 77. 28. Manu IV, 70 and 71.
326. Manu IV, 77. 28. Manu IV, 70 and 71. 1. 1. According to Haradatta, this rule is intended to refute the opinion of those who hold that the sacred household-fire may be kept, and the prescribed offerings therein may be performed, either from the time of the marriage, or after the division of the family estate. He also states that the use of the dual grzhamedhinof indicates that husband and wife must perform the rites conjointly. Manu III, 67. 2. Haradatta thinks that this Sfitra is intended to prevent householders from having more than two meals a day, and to keep them from gluttony. Others are of opinion that its object is to keep householders from excessive fasting, and to make them perform the Pra4gnihotra at either meal. At the Praz4gnihotra the sacrificer eats five mouthfuls invoking successively, whilst he H 2 100 APASTAMBA. Il, 1, 1. 3. And he shall not eat to repletion. 4. And both (the householder and his wife) shall fast on (the days of) the new and full moon. 5. To eat once (on those days in the morning), that also is called fasting. 6. And they may eat (at that meal) until they are quite satisfied. 7. And on (the anniversary of) that (wedding)-day they may eat that food of which they are fond. ~ 8. And (on the night of that day) they shall sleep on the ground (on a raised heap of earth). 9. And they shall avoid connubial intercourse. 10. And on the day after (that day) a Sthalipaka must be offered. 11. The manner in which that offering must be eats, the five vital airs. At the first mouthful he says, ‘To Prana svahé ;’ at the second, ‘To Apana svaha,’ &c. 5. Asv. Gre. St. I, 10, 2. 7. Haradatta holds that the words ‘on that day’ do not refer to the days of the new and full moon, the Parvan-days, mentioned in Sfittra 4. His reasons are, first, that the permission to eat food, of which the householder may be particularly fond, has already ‘been given in Sftra 6, by the term triptiZ, ‘satisfaction’; and, secondly, that the singular ‘on this day’ does not agree with the plural ‘on the Parvan-days.’ Hence he comes to the conclusion that the words ‘on that day’ must refer to the wedding-day, mentioned in Sftra 1, as well as to its anniversary. Haradatta is, probably, right in his explanation, though the reasons adduced here are very weak. A stronger reason for detaching this Sftra from Sfitra 4 will be brought forward below, under Sftra 11. Mahadeva, the commentator of the Hirazyakesidharma, adopts the view rejected by Haradatta. 8. Asv. Grit. Sa. I, 3, 10. ro. A Sthalipaéka is an offering at which rice cooked in a pot, sthalf, is offered in the fire. A full description of this kind of sacrifice occurs, Asv. Gri. SQ. I, 10, 1 seq. 11. The Parvana Sth&lfpaka has been described by Apastamba II, 1, 1. THE DUTIES OF A HOUSEHOLDER. IOI performed has been declared by (the description of the Sthalip4ka) to be performed on the days of the new and full moon (the Parvaza).
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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