Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for kindling the sacrificial fire) and ask him about his " caste and conduct. 2. If he declares himself to be (of) good (family and conduct, the teacher elect) shall say, ‘ Agni who sees, Vayu who hears, Aditya who brings to light, vouch for lis goodness; may it be well with this person! He is free from sin. Then he shall begin to teach him. 3. A guest comes to the house resembling a burning fire. 6. 1. The person desirous to study addresses his teacher elect with the following Mantra: Bhagavan maitreza sakshusha pasya sivena manasanugrzhaza prasida mam adhyapaya, ‘venerable Sir, look on me with a friendly eye, receive me with a favourable mind, be kind and teach me.’ The teacher elect then asks: Kimgotro’si saumya, kimafarah, ‘friend, of what family art thou? what is thy rule of conduct?’ 3. The object of this Sftra is to show the absolute necessity of feeding a guest. For, if offended, he might burn the house with the flames of his anger, TI, 3, 6. THE DUTIES OF A HOUSEHOLDER. II5 4. He is called a Srotriya who, observing the law (of studentship), has learned one recension of the Veda (which may be current in his family). 5. He is called a guest (who, being a Srotriya), approaches solely for the fulfilment of his religious duties, and with no other object, a householder who lives intent on the fulfilment of his duties. 6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss. 7. He shall go to meet such (a guest), honour him according to his age (by the formulas of salutation prescribed), and cause a seat to be given to him. 8. Some declare that, if possible, the seat should have many feet. 9. The (householder himself) shall wash the feet of that (guest) ; according to some, two Sidras shall do it. 10. One of them shall be employed in pouring water (over the guest, the other in washing his feet). 11. Some declare that the water for the (guest) shall be brought in an earthen vessel. 4. The object of this Stra is to complete the definition of the term ‘ guest’ to be given in the following Stra. In my translation I have followed Haradatta’s gloss. The literal sense of Apastamba’s words is, ‘He who, observing the law, has studied one recension of each (of the four) Vedas, becomes a Srotriya.’ Haradatta says this definition would be contrary to the current acceptation of the term. That argument proves, however, nothing for Apastamba’s times. 5. Manu III, 102, 103; Yaga. I, 111. 6. Y4g#. 1, 109; Manu III, ror. 8. Haradatta states that this is also Apastamba’s opinion. 11, According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal. I2 116 APASTAMBA. II, 3, 6. 12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water.
2Haradatta states that this is also Apastamba’s opinion. 11, According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal. I2 116 APASTAMBA. II, 3, 6. 12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water. 13. In case a (student comes, the host) shall repeat the Veda (together with him) for a longer time (than with other guests). 14. He shall converse kindly (with his guest), and gladden him with milk or other (drinks), with eatables, or at least with water. 15. He shall offer to his guest a room, a bed, a mattress, a pillow with a cover, and ointment, and what. else (may be necessary). 16. (If the dinner has been finished before the arrival of the guest), he shall call his cook and give him rice or yava for (preparing a fresh meal for) the guest. 17. (If dinner is ready at the arrival of the guest), hé himself shall portion out the food and look at it, saying (to himself), ‘Is this (portion) greater, or this ?’ 18. He shall say, ‘ Take out a larger (portion for the guest).’ 19. A guest who is at enmity (with his host) shall not eat his food, nor (shall he eat the food of a host) who hates him or accuses him of a crime, or of one who is suspected of a crime. 20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt. 12. I.e. it is unnecessary to offer water for washing the feet to a student. 15. ‘Ointment, (i.e.) oil or clarified butter for anointing the feet..— Haradatta. Manu III, 107. 16. Manu III, 108. 19. Manu IV, 213; Yaga. I, 162. TT, 3, 7- THE DUTIES OF A HOUSEHOLDER. 117 Prasna II, Parata 3, Kuawpa 7. 1. This reception of guests is an everlasting (Srauta)-sacrifice offered by the householder to Pragdpati. 2. The fire in the stomach of the guest (represents) the Ahavantya, (the sacred fire) in the house of the host represents the Garhapatya, the fire at which the food for the guest is cooked (represents) the fire used for cooking the sacrificial viands (the DakshizAgni). 3. He who eats before his guest consumes the food, the prosperity, the issue, the cattle, the merit which his family acquired by sacrifices and charitable works. 4. Food (offered to guests) which is mixed with milk procures the reward of an Agnish¢oma-sacrifice, food mixed with clarified butter procures the reward of an Ukthya, food mixed with honey the reward of an Atiratra, food accompanied by meat the reward of a DvAdasdha, (food and) water numerous offspring and long life. 5. It is declared in the Veda, ‘ Both welcome and indifferent guests procure heaven (for their host).’ 7.1. ‘Prag&patya may mean either “created by Pragapati” or “sacred to PragApati.” ’—Haradatta.
35. It is declared in the Veda, ‘ Both welcome and indifferent guests procure heaven (for their host).’ 7.1. ‘Prag&patya may mean either “created by Pragapati” or “sacred to PragApati.” ’—Haradatta. 2. In the first Sfitra the reception of guests had been compared to an everlasting Vedic sacrifice. This analogy is traced further in detail in this Stra. One of the chief characteristics of a Vedic sacrifice is the vitana, or the use of three sacred fires. Hence Apastamba shows that three fires also are used in offering hospitality to guests. 4. Regarding the Agnishfoma and the other sacrifices mentioned, see Aitareya-brahmaaa III, 8; IV, 1; IV, 4. 118 APASTAMBA. II, 3, 7. 6. When he gives food in the morning, at noon, and in the evening, (these gifts) are the Savanas (of that sacrifice offered to PragApati). 7. When he rises after his guest has risen (to depart), that act represents the Udavasantya ish¢i (of a Vedic sacrifice). 8. When he addresses (the guest) kindly, that kind address (represents) the Dakshiwa. g. When he follows (his departing guest, his steps represent) the steps of Vishzu. 10. When he returns (after having accompanied his guest), that (act represents) the Avabhrctha, (the final bath performed after the completion of a sacrifice.) 11. Thus (a Brahmaza shall treat) a Brahmaza, (and a Kshatriya and a Vaisya their caste-fellows.) 12. Ifa guest comes toa king, he shall make (his Purohita) honour him more than himself. 13. Ifa guest comes to an Agnihotrin, he himself 6. The morning, midday, and evening offerings offered at the great Vedic sacrifices are called Savanas. The object of this Sfitra is to prescribe the hospitable reception of guests at all times of the day, and to further describe the similarity of a guest-offering to a Vedic sacrifice. 4. Regarding the Udavasantya ishfi, see Aitareya-brahmana VIII, 5. It is the ‘concluding ishi.’ 8. Dakshiva is the reward given to priests who officiate at a sacrifice. 9. ‘The steps of Vishnu’ are three steps which the sacrificer has to make between the Vedi and the Ahavantya-fire. See Pet. Dict. s. v. 12. ‘A guest,’ i.e. such a one as described above, II, 3, 6, 4 and 5. 13. An Agnihotrin is a Brahmana who offers certain daily burntofferings called Agnihotra. The translation of the last clause renders tarpayantu, the reading of the Atharve-veda. II, 3, 7 THE DUTIES OF A HOUSEHOLDER. 119 shall go to meet him and say to him: ‘O faithful fulfiller of thy vows, where didst thou stay (last night) ?’ (Then he offers water, saying) : ‘ O faithful fulfiller of thy vows, here is water.’ (Next he offers milk or the like, saying) : ‘O faithful fulfiller of thy vows, may (these fluids) refresh (thee).’
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.
11. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for kindling the sacrificial fire) and ask him about his " caste and conduct. 2. If he declares himself to be (of) good (family and conduct, the teacher elect) shall say, ‘ Agni who sees, Vayu who hears, Aditya who brings to light, vouch for lis goodness; may it be well with this person! He is free from sin. Then he shall begin to teach him. 3. A guest comes to the house resembling a burning fire. 6. 1. The person desirous to study addresses his teacher elect with the following Mantra: Bhagavan maitreza sakshusha pasya sivena manasanugrzhaza prasida mam adhyapaya, ‘venerable Sir, look on me with a friendly eye, receive me with a favourable mind, be kind and teach me.’ The teacher elect then asks: Kimgotro’si saumya, kimafarah, ‘friend, of what family art thou? what is thy rule of conduct?’ 3. The object of this Sftra is to show the absolute necessity of feeding a guest. For, if offended, he might burn the house with the flames of his anger, TI, 3, 6. THE DUTIES OF A HOUSEHOLDER. II5 4. He is called a Srotriya who, observing the law (of studentship), has learned one recension of the Veda (which may be current in his family). 5. He is called a guest (who, being a Srotriya), approaches solely for the fulfilment of his religious duties, and with no other object, a householder who lives intent on the fulfilment of his duties. 6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss. 7. He shall go to meet such (a guest), honour him according to his age (by the formulas of salutation prescribed), and cause a seat to be given to him. 8. Some declare that, if possible, the seat should have many feet. 9. The (householder himself) shall wash the feet of that (guest) ; according to some, two Sidras shall do it. 10. One of them shall be employed in pouring water (over the guest, the other in washing his feet). 11. Some declare that the water for the (guest) shall be brought in an earthen vessel. 4. The object of this Stra is to complete the definition of the term ‘ guest’ to be given in the following Stra. In my translation I have followed Haradatta’s gloss. The literal sense of Apastamba’s words is, ‘He who, observing the law, has studied one recension of each (of the four) Vedas, becomes a Srotriya.’ Haradatta says this definition would be contrary to the current acceptation of the term. That argument proves, however, nothing for Apastamba’s times. 5. Manu III, 102, 103; Yaga. I, 111. 6. Y4g#. 1, 109; Manu III, ror. 8. Haradatta states that this is also Apastamba’s opinion. 11, According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal. I2 116 APASTAMBA. II, 3, 6. 12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water.
2Haradatta states that this is also Apastamba’s opinion. 11, According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal. I2 116 APASTAMBA. II, 3, 6. 12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water. 13. In case a (student comes, the host) shall repeat the Veda (together with him) for a longer time (than with other guests). 14. He shall converse kindly (with his guest), and gladden him with milk or other (drinks), with eatables, or at least with water. 15. He shall offer to his guest a room, a bed, a mattress, a pillow with a cover, and ointment, and what. else (may be necessary). 16. (If the dinner has been finished before the arrival of the guest), he shall call his cook and give him rice or yava for (preparing a fresh meal for) the guest. 17. (If dinner is ready at the arrival of the guest), hé himself shall portion out the food and look at it, saying (to himself), ‘Is this (portion) greater, or this ?’ 18. He shall say, ‘ Take out a larger (portion for the guest).’ 19. A guest who is at enmity (with his host) shall not eat his food, nor (shall he eat the food of a host) who hates him or accuses him of a crime, or of one who is suspected of a crime. 20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt. 12. I.e. it is unnecessary to offer water for washing the feet to a student. 15. ‘Ointment, (i.e.) oil or clarified butter for anointing the feet..— Haradatta. Manu III, 107. 16. Manu III, 108. 19. Manu IV, 213; Yaga. I, 162. TT, 3, 7- THE DUTIES OF A HOUSEHOLDER. 117 Prasna II, Parata 3, Kuawpa 7. 1. This reception of guests is an everlasting (Srauta)-sacrifice offered by the householder to Pragdpati. 2. The fire in the stomach of the guest (represents) the Ahavantya, (the sacred fire) in the house of the host represents the Garhapatya, the fire at which the food for the guest is cooked (represents) the fire used for cooking the sacrificial viands (the DakshizAgni). 3. He who eats before his guest consumes the food, the prosperity, the issue, the cattle, the merit which his family acquired by sacrifices and charitable works. 4. Food (offered to guests) which is mixed with milk procures the reward of an Agnish¢oma-sacrifice, food mixed with clarified butter procures the reward of an Ukthya, food mixed with honey the reward of an Atiratra, food accompanied by meat the reward of a DvAdasdha, (food and) water numerous offspring and long life. 5. It is declared in the Veda, ‘ Both welcome and indifferent guests procure heaven (for their host).’ 7.1. ‘Prag&patya may mean either “created by Pragapati” or “sacred to PragApati.” ’—Haradatta.
35. It is declared in the Veda, ‘ Both welcome and indifferent guests procure heaven (for their host).’ 7.1. ‘Prag&patya may mean either “created by Pragapati” or “sacred to PragApati.” ’—Haradatta. 2. In the first Sfitra the reception of guests had been compared to an everlasting Vedic sacrifice. This analogy is traced further in detail in this Stra. One of the chief characteristics of a Vedic sacrifice is the vitana, or the use of three sacred fires. Hence Apastamba shows that three fires also are used in offering hospitality to guests. 4. Regarding the Agnishfoma and the other sacrifices mentioned, see Aitareya-brahmaaa III, 8; IV, 1; IV, 4. 118 APASTAMBA. II, 3, 7. 6. When he gives food in the morning, at noon, and in the evening, (these gifts) are the Savanas (of that sacrifice offered to PragApati). 7. When he rises after his guest has risen (to depart), that act represents the Udavasantya ish¢i (of a Vedic sacrifice). 8. When he addresses (the guest) kindly, that kind address (represents) the Dakshiwa. g. When he follows (his departing guest, his steps represent) the steps of Vishzu. 10. When he returns (after having accompanied his guest), that (act represents) the Avabhrctha, (the final bath performed after the completion of a sacrifice.) 11. Thus (a Brahmaza shall treat) a Brahmaza, (and a Kshatriya and a Vaisya their caste-fellows.) 12. Ifa guest comes toa king, he shall make (his Purohita) honour him more than himself. 13. Ifa guest comes to an Agnihotrin, he himself 6. The morning, midday, and evening offerings offered at the great Vedic sacrifices are called Savanas. The object of this Sfitra is to prescribe the hospitable reception of guests at all times of the day, and to further describe the similarity of a guest-offering to a Vedic sacrifice. 4. Regarding the Udavasantya ishfi, see Aitareya-brahmana VIII, 5. It is the ‘concluding ishi.’ 8. Dakshiva is the reward given to priests who officiate at a sacrifice. 9. ‘The steps of Vishnu’ are three steps which the sacrificer has to make between the Vedi and the Ahavantya-fire. See Pet. Dict. s. v. 12. ‘A guest,’ i.e. such a one as described above, II, 3, 6, 4 and 5. 13. An Agnihotrin is a Brahmana who offers certain daily burntofferings called Agnihotra. The translation of the last clause renders tarpayantu, the reading of the Atharve-veda. II, 3, 7 THE DUTIES OF A HOUSEHOLDER. 119 shall go to meet him and say to him: ‘O faithful fulfiller of thy vows, where didst thou stay (last night) ?’ (Then he offers water, saying) : ‘ O faithful fulfiller of thy vows, here is water.’ (Next he offers milk or the like, saying) : ‘O faithful fulfiller of thy vows, may (these fluids) refresh (thee).’
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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