Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Gri. 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). 12. And they declare (that this rite which is known) amongst the people (must be performed) every (year). 13. At every (burnt-offering), when he wishes to place the fire on the altar (called Sthamdila), let him draw on that (altar) three lines from west to east and three lines from south to north, and sprinkle (the altar) with water, turning the palm of the hand downwards, and let him then make the fire burn brightly by adding (fuel). 14. He shall pour out (the remainder of) this water used for sprinkling, to the north or to the east (of the altar), and take other (water into the vessel). 15. The water-vessels in the house shall never be empty; that is the duty to be observed by the householder. and his wife. in the Grthya-sftra, III, 7. Again, Haradatta returns to the question whether the words on that day (Sfitra 7) refer to the Parvan-days, or the marriage-day and its anniversaries. Ie now adds, in favour of the latter view, that the word Parvamena, ‘ by the rite to be performed on Parvan-days,’ by which the Sthalipaka on Parvan-days is intended, clearly proves the impossibility to refer the preceding rules to the Parvan-days. He adds that some, nevertheless, adopt the explanation rejected by himself. 12. They, ie. the Sishfas, those learned in the law. ‘ Another commentator says, the rite which will be taught (in the following Sfitra), and which is known from the usage of the learned, is constant, i.e. must be performed in every case. That it is what the “learned” declare.,—Haradatta. The latter explanation of the Sfitra is adopted by Mahadeva. 13. Asv. Gre. Sd. I, 3, 1-3. 15. Haradatta states that the object of the repetition of the words ‘the householder and his wife’ is to show that they 102 APASTAMBA, II, 1, 2. 16. Let him not have connubial intercourse (with his wife) in the day-time. 17. But let him have connection with his wife at the proper time, according to the rules (of the law). 18. Let him have connubial intercourse in the interval also, if his wife (desires it, observing the restrictions imposed by the law). 19. (The duty of) connubial intercourse (follows from) the passage of a Brahmama, (‘Let us dwell together until a son be born.’) 20. But during intercourse he shall be dressed in a particular dress kept for this purpose. 21. And during intercourse only they shall lie together, 22. Afterwards separate. 23. Then they both shall bathe; Prasna II, Paratra 1, Kuawpa 2. 1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water. 2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss.
223. Then they both shall bathe; Prasna II, Paratra 1, Kuawpa 2. 1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water. 2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss. 3. Afterwards when (a man who has fulfilled his duties) returns to this world, he obtains, by virtue of themselves must fill the water-vessels, and not employ others for this purpose. He adds that, according to another commentator, the object of the repetition is to show that Stras 13 and 14 apply not only to householders, but also to students, and that hence students, when they offer the daily oblations of sacred fuel (above, I, 1, 4, 14 seq.), should also perform the rites taught in the preceding SAtras. 17. See Manu III, 46-48; Yag#. I, 79, 80. 18. Manu III, 45; Yaga. I, 81. 19. See Taittirtya Samhita II, 5, 1, 5. aN TI, 1, 2. THE DUTIES OF A HOUSEHOLDER. 103 a remainder of merit, birth in a distinguished family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and the gift of fulfilling the laws of his (caste and order). Therefore in both worlds he dwells in happiness, (rolling) like a wheel (from the one to the other). 4. As the seed of herbs (and) trees, (sown) in good and well-cultivated soil, gives manifold returns of fruit (even so it is with men who have received the various sacraments). 5. The increase of the results of sins has been explained hereby. 6. Thus after having undergone a long punishment in the next world, a person who has stolen (the gold of a Braéhmama) or killed a (Brahmamza) is born again, in case he was a Brahmama as a Kandala, in case he was a Kshatriya as a Paulkasa, in case he was a Vaisya as a Vaivza. 7. In the same manner other (sinners) who have become outcasts in consequence of their sinful actions are born again, on account of (these) sins, losing their caste, in the wombs (of various animals). 8. As it is sinful to touch a KAmdéla, (so it is also sinful) to speak to him or to look at him. The penance for these (offences will be declared). 9. (The penance) for touching him is to bathe, submerging the whole body; for speaking to him to speak to a Brahmama; for looking at him to look at the lights (of heaven). 2.6. Manu XII, 55; V4g#. III, 206, 207. A Paulkasa is said to be the offspring of a Nishada and a Kshatriya woman. See the Pet. Dict. s. v. A Vaina is a rope-dancer, or equilibrist. 4. Manu XII, 52. 104 APASTAMBA. II, 2, 3. Prasna II, Parata 2, Kuawnpa 3. 1. Pure men of the first three castes shall prepare the food (of a householder which is used) at the Vaisvadeva ceremony. 2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food. 3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment. 4. Or Sidras may prepare the food, under the superintendence of men of the first three castes.
32. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food. 3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment. 4. Or Sidras may prepare the food, under the superintendence of men of the first three castes. 5. For them is prescribed the same rule of sipping water (as for their masters). 6. Besides, the (Sddra cooks) daily shall cause to be cut the hair of their heads, their beards, the hair on their bodies, and their nails. 7. And they shall bathe, keeping their clothes on. 8. Or they may trim (their hair and nails) on the eighth day (of each half-month), or on the days of the full and new moon. 9. He (the householder himself) shall place on the fire that food which has been prepared (by Sidras) without supervision, and shall sprinkle it with water. Such food also they state to be fit for the gods. 10. When the food is ready, (the cook) shall place 3, 1. ‘The food which is used at the Vaisvadeva, i.e. the food prepared for the meals of the householder and of his wife.’ — Haradatta. ‘ 5. This Satra is a G#apaka, as it indicates that Apastamba also recognises the different rules which are usually prescribed in the Smritis for Brahmazas, Kshatriyas, Vaisyas, and SQdras. See above, I, 5, 16, 2. 7. Usually in bathing both Aryas and SQdras wear no dress except the langofi. TI, 2, 3 THE DUTIES OF A HOUSEHOLDER. 105 himself before his master and announce it to him (saying), ‘It is ready.’ 11. The answer (of the master) shall be, ‘ That well-prepared food is the means to obtain splendour ; may it never fail!’ 12, The burnt-oblations and Bali-offerings made with the food which the husband and his wife are to eat, bring (as their reward) prosperity, (and the enjoyment of) heaven. 13. Whilst learning the sacred formulas (to be recited during the performance) of those (burntoblations and Bali-offerings, a householder) shall sleep on the ground, abstain from connubial intercourse and from eating pungent condiments and salt, during twelve days. 14. (When he studies the Mantras) for the last (Bali offered to the goblins), he shall fast for one (day and) night. 15. For each Bali-offering the ground must be prepared separately. (The performer) sweeps (the ground) with his (right) hand, sprinkles it with water, turning the palm downwards, throws down (the offering), and afterwards sprinkles water around it. 11. Manu II, 54. 12. Balis are portions of food which are thrown before the door, or on the floor of the house. See below, Sftra 16 seq. 13. Others explain this Sftra thus: ‘ After having used for the first time these sacred formulas (which are to be recited in offering the burnt-oblation and the Balis, the householder and his wife) shall sleep,’ &c. 14. Regarding the use of ekarAtra in the sense of ‘a (day and a) night,’ see above. The ‘last’ Bali-offering is that described below, Il, 2, 4, 5.
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.
1Gri. 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). 12. And they declare (that this rite which is known) amongst the people (must be performed) every (year). 13. At every (burnt-offering), when he wishes to place the fire on the altar (called Sthamdila), let him draw on that (altar) three lines from west to east and three lines from south to north, and sprinkle (the altar) with water, turning the palm of the hand downwards, and let him then make the fire burn brightly by adding (fuel). 14. He shall pour out (the remainder of) this water used for sprinkling, to the north or to the east (of the altar), and take other (water into the vessel). 15. The water-vessels in the house shall never be empty; that is the duty to be observed by the householder. and his wife. in the Grthya-sftra, III, 7. Again, Haradatta returns to the question whether the words on that day (Sfitra 7) refer to the Parvan-days, or the marriage-day and its anniversaries. Ie now adds, in favour of the latter view, that the word Parvamena, ‘ by the rite to be performed on Parvan-days,’ by which the Sthalipaka on Parvan-days is intended, clearly proves the impossibility to refer the preceding rules to the Parvan-days. He adds that some, nevertheless, adopt the explanation rejected by himself. 12. They, ie. the Sishfas, those learned in the law. ‘ Another commentator says, the rite which will be taught (in the following Sfitra), and which is known from the usage of the learned, is constant, i.e. must be performed in every case. That it is what the “learned” declare.,—Haradatta. The latter explanation of the Sfitra is adopted by Mahadeva. 13. Asv. Gre. Sd. I, 3, 1-3. 15. Haradatta states that the object of the repetition of the words ‘the householder and his wife’ is to show that they 102 APASTAMBA, II, 1, 2. 16. Let him not have connubial intercourse (with his wife) in the day-time. 17. But let him have connection with his wife at the proper time, according to the rules (of the law). 18. Let him have connubial intercourse in the interval also, if his wife (desires it, observing the restrictions imposed by the law). 19. (The duty of) connubial intercourse (follows from) the passage of a Brahmama, (‘Let us dwell together until a son be born.’) 20. But during intercourse he shall be dressed in a particular dress kept for this purpose. 21. And during intercourse only they shall lie together, 22. Afterwards separate. 23. Then they both shall bathe; Prasna II, Paratra 1, Kuawpa 2. 1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water. 2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss.
223. Then they both shall bathe; Prasna II, Paratra 1, Kuawpa 2. 1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water. 2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss. 3. Afterwards when (a man who has fulfilled his duties) returns to this world, he obtains, by virtue of themselves must fill the water-vessels, and not employ others for this purpose. He adds that, according to another commentator, the object of the repetition is to show that Stras 13 and 14 apply not only to householders, but also to students, and that hence students, when they offer the daily oblations of sacred fuel (above, I, 1, 4, 14 seq.), should also perform the rites taught in the preceding SAtras. 17. See Manu III, 46-48; Yag#. I, 79, 80. 18. Manu III, 45; Yaga. I, 81. 19. See Taittirtya Samhita II, 5, 1, 5. aN TI, 1, 2. THE DUTIES OF A HOUSEHOLDER. 103 a remainder of merit, birth in a distinguished family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and the gift of fulfilling the laws of his (caste and order). Therefore in both worlds he dwells in happiness, (rolling) like a wheel (from the one to the other). 4. As the seed of herbs (and) trees, (sown) in good and well-cultivated soil, gives manifold returns of fruit (even so it is with men who have received the various sacraments). 5. The increase of the results of sins has been explained hereby. 6. Thus after having undergone a long punishment in the next world, a person who has stolen (the gold of a Braéhmama) or killed a (Brahmamza) is born again, in case he was a Brahmama as a Kandala, in case he was a Kshatriya as a Paulkasa, in case he was a Vaisya as a Vaivza. 7. In the same manner other (sinners) who have become outcasts in consequence of their sinful actions are born again, on account of (these) sins, losing their caste, in the wombs (of various animals). 8. As it is sinful to touch a KAmdéla, (so it is also sinful) to speak to him or to look at him. The penance for these (offences will be declared). 9. (The penance) for touching him is to bathe, submerging the whole body; for speaking to him to speak to a Brahmama; for looking at him to look at the lights (of heaven). 2.6. Manu XII, 55; V4g#. III, 206, 207. A Paulkasa is said to be the offspring of a Nishada and a Kshatriya woman. See the Pet. Dict. s. v. A Vaina is a rope-dancer, or equilibrist. 4. Manu XII, 52. 104 APASTAMBA. II, 2, 3. Prasna II, Parata 2, Kuawnpa 3. 1. Pure men of the first three castes shall prepare the food (of a householder which is used) at the Vaisvadeva ceremony. 2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food. 3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment. 4. Or Sidras may prepare the food, under the superintendence of men of the first three castes.
32. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food. 3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment. 4. Or Sidras may prepare the food, under the superintendence of men of the first three castes. 5. For them is prescribed the same rule of sipping water (as for their masters). 6. Besides, the (Sddra cooks) daily shall cause to be cut the hair of their heads, their beards, the hair on their bodies, and their nails. 7. And they shall bathe, keeping their clothes on. 8. Or they may trim (their hair and nails) on the eighth day (of each half-month), or on the days of the full and new moon. 9. He (the householder himself) shall place on the fire that food which has been prepared (by Sidras) without supervision, and shall sprinkle it with water. Such food also they state to be fit for the gods. 10. When the food is ready, (the cook) shall place 3, 1. ‘The food which is used at the Vaisvadeva, i.e. the food prepared for the meals of the householder and of his wife.’ — Haradatta. ‘ 5. This Satra is a G#apaka, as it indicates that Apastamba also recognises the different rules which are usually prescribed in the Smritis for Brahmazas, Kshatriyas, Vaisyas, and SQdras. See above, I, 5, 16, 2. 7. Usually in bathing both Aryas and SQdras wear no dress except the langofi. TI, 2, 3 THE DUTIES OF A HOUSEHOLDER. 105 himself before his master and announce it to him (saying), ‘It is ready.’ 11. The answer (of the master) shall be, ‘ That well-prepared food is the means to obtain splendour ; may it never fail!’ 12, The burnt-oblations and Bali-offerings made with the food which the husband and his wife are to eat, bring (as their reward) prosperity, (and the enjoyment of) heaven. 13. Whilst learning the sacred formulas (to be recited during the performance) of those (burntoblations and Bali-offerings, a householder) shall sleep on the ground, abstain from connubial intercourse and from eating pungent condiments and salt, during twelve days. 14. (When he studies the Mantras) for the last (Bali offered to the goblins), he shall fast for one (day and) night. 15. For each Bali-offering the ground must be prepared separately. (The performer) sweeps (the ground) with his (right) hand, sprinkles it with water, turning the palm downwards, throws down (the offering), and afterwards sprinkles water around it. 11. Manu II, 54. 12. Balis are portions of food which are thrown before the door, or on the floor of the house. See below, Sftra 16 seq. 13. Others explain this Sftra thus: ‘ After having used for the first time these sacred formulas (which are to be recited in offering the burnt-oblation and the Balis, the householder and his wife) shall sleep,’ &c. 14. Regarding the use of ekarAtra in the sense of ‘a (day and a) night,’ see above. The ‘last’ Bali-offering is that described below, Il, 2, 4, 5.
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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