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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. (If the guest stays at the time of the Agnihotra, he shall make him sit down to the north of the fire and) murmur in a low voice, before offering the oblations : ‘O faithful fulfiller of thy vows, may it be as thy heart desires;’ ‘O faithful fulfiller of thy vows, may it be as thy will is;’ ‘O faithful fulfiller of thy vows, may it be as thy wish is;’ ‘O faithful fulfiller of thy vows, may it be as thy desire is.’ 15. If a guest comes, after the fires have been placed (on the altar), but before the oblations have been offered, (the host) himself shall approach him and say to him: ‘O faithful fulfiller of thy vows, give me permission ; I wish to sacrifice.’ Then he shall sacrifice, after having received permission. A Brahmaza declares that he commits a sin if he sacrifices without permission. 16. He who entertains guests for one night obtains earthly happiness, a second night gains the middle air, a third heavenly bliss, a fourth the world of unsurpassable bliss ; many nights procure endless worlds. That has been declared in the Veda. 17. If an unlearned person who pretends to be 14. According to some, all these sentences must be pronounced ; according to Haradatta, one only, which may be selected optionally. 15. Haradatta states that the Brahmaza mentioned in the text is the Atharvana-brahmana. See Atharva-veda XV, 11-12. 120 APASTAMBA. II, 4, 8 (worthy of the appellation) ‘guest’ comes to him, he shall give him a seat, water, and food, (thinking) ‘I give it to a learned Brahmaza.’ Thus (the merit) of his (gift) becomes (as) great (as if a learned Brahmaza had received it). Prasna II, Parata 4, Kuawna 8. 1. On the second and following days of the guest's stay, the host shall not rise or descend (from his couch) in order to salute his (guest), if he has been saluted before (on the first day). 2. He shall eat after his guests. 3. He'shall not consume all the flavoured liquids in the house, so as to leave nothing for guests. 4. He shall not cause sweetmeats to be prepared for his own sake. 5. (A guest) who can repeat the (whole) Veda (together with the supplementary books) is worthy to receive a cow and the Madhuparka, 6. (And also) the teacher, an officiating priest, a Snataka, and a just king (though not learned in the Veda). 7. A cow.and the Madhuparka (shall be offered) to the teacher, to .an officiating priest, to a fatherin-law, and to a king, .if they come after a year has elapsed (since their former visit). 8. 2. Manu IIT, 117; Yag#. I, 105. 3. Flavoured liquids, i.e. milk, whey, &c. 4. Manu III, 106. 5. Manu III, 119 and:120; YAg#.I,110; Weber, Ind. Stud. X, 125. A guest is also called goghna, ‘ cow-killer,’ because formerly a cow used to be killed | on the arrival of a distinguished guest. The rite is described by Asvalayana Grihya-sitra I, 24, 31-33. II, 4, 8. THE DUTIES OF A HCUSEHOLDER. 12! 8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey.
2The rite is described by Asvalayana Grihya-sitra I, 24, 31-33. II, 4, 8. THE DUTIES OF A HCUSEHOLDER. 12! 8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey. g. On failure (of these substances) water (mixed with honey may be used). 10. The Veda has six Angas (auxiliary works). 11. (The six auxiliary works are) the Kalpa (teaching the ritual) of the Veda, the treatises on grammar, astronomy, etymology, phonetics, and metrics. 12, (If any one should contend that) the term Veda (on account of its etymology, implying that which teaches duty or whereby one obtains spiritual merit) applies to the complete collection of (works which contain) rules for rites to be performed on the authority of precepts, (that, consequently, the Kalpa-sftras form part of the Veda, and that thereby) the number (fixed above) for those (Angas) is proved to be wrong, 13. (Then we answer), All those who are learned in Mim4msé are agreed that (the terms Veda, Brahmama, and the like, which are applied to) the principal (works), do not include the Angas (the Kalpa-sdtras and the rest). 14. If he remembers at any time during dinner, that he has refused a guest, he shall at once leave off eating and fast on that day, 8. Asvalayana Grthya-sfitra I, 24, 5 and 6. 10. This Sftra explains the term vedddhydya, ‘(a guest) who can repeat the (whole) Veda,’ which occurs above, Sfitra 5.— Haradatta. See Max Miiller’s History of Ancient Sanskrit Literature, p. 111. 12. This Sftra and the following one are directed against those who consider the Kalpa-sfitras to be a part of the Veda, the revealed texts. See also Max Miller's History of Ancient Sanskrit Literature, p. 95 seq. 122 APASTAMBA. II, 4, 9. Prasna II, Parata 4, Kuawpa 9, 1. And on the following day (he shall search for him), feast him to his heart’s content, and accompany him (on his departure). 2. (If the guest) possesses a carriage, (he shall accompany him) as far as that. 3. Any other (guest he must accompany), until permission to return is given. 4. If (the guest) forgets (to give leave to depart), the (host) may return on reaching the boundary of his village. 5. To all (those who come for food) at (the end of) the Vaisvadeva he shall give a portion, even to dogs and KandAlas. 6. Some declare that he shall not give anything to unworthy people (such as KazdAlas). 7. A person who has been initiated shall not eat the leavings of women or of an uninitiated person. 8. All gifts are to be preceded by (pouring out) water. 9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda. 10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it. 9.1. Yag#. I, 113.
39. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda. 10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it. 9.1. Yag#. I, 113. 7. After a long discussion on the object of this Sitra, Haradatta comes to the conclusion that it is given ‘against the improper custom to dine out of the same vessel with one’s wife and uninitiated children, which prevails in some countries.’ 8. ‘Consequently a gift of food also.’ The custom is to pour water, usually with the spoon called Darvi (Pallf), into the extended palm of the recipient’s right hand. II, 5, 10. THE DUTIES OF A HOUSEHOLDER. 123 11. At his pleasure, he may stint himself, his wife, or his children, but by no means a slave who does his work. 12. And he must not stint himself so much that he becomes unable to perform his duties. 13. Now they quote also (the following two verses) : ‘Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit living in the woods, thirtytwo that of a householder, and an unlimited quantity that of a student. An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat; without eating (much), they cannot do it. Prasna II, Paraca 5, Kuanpa 10. 1. The reasons for (which) begging (is permissible are), (the desire to collect the fee for) the teacher, (the celebration of) a wedding, (or of) a Srauta-sacrifice, the desire to keep one’s father and mother, and the (impending) interruption of ceremonies performed by a worthy man. 2. (The person asked for alms) must examine the qualities (of the petitioner) and give according to his power. 3. But if persons ask for alms for the sake of sensual gratification, that is improper; he shall not take heed of that. 4. The lawful occupations of a Brahmaza are, 13. Manu VI, 28; Yaga. III, 55. 10. 1. Manu IV, 251; XI, 1 seq.; Yg#. 1, 216. By the term arhat, ‘a worthy person,’ a Brahmava is here designated who has studied the Veda and performs an Agnihotra. 4. Manu I, 88; X, 75; Yag#. I, 118. 124 APASTAMBA. II, 5, 10. studying, teaching, sacrificing for himself, officiating as priest for others, giving alms, receiving alms, inheriting, and gleaning corn in the fields ; 5. And (he may live by taking) other things which belong to nobody. 6. (The lawful occupations) of a Kshatriya are the same, with the exception of teaching, officiating as priest, and receiving alms. (But) governing and fighting must be added. 7. (The lawful occupations) of a Vaisya are the same as those of a Kshatriya, with the exception of governing and fighting. (But in his case) agriculture, the tending of cattle, and trade must be added. 8. He (shall) not choose (for the performance of a Srauta-sacrifice) a priest who is unlearned in the Veda, nor one who haggles (about his fee). 9. (A priest) shall not officiate for a person unlearned in the Veda.
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.
114. (If the guest stays at the time of the Agnihotra, he shall make him sit down to the north of the fire and) murmur in a low voice, before offering the oblations : ‘O faithful fulfiller of thy vows, may it be as thy heart desires;’ ‘O faithful fulfiller of thy vows, may it be as thy will is;’ ‘O faithful fulfiller of thy vows, may it be as thy wish is;’ ‘O faithful fulfiller of thy vows, may it be as thy desire is.’ 15. If a guest comes, after the fires have been placed (on the altar), but before the oblations have been offered, (the host) himself shall approach him and say to him: ‘O faithful fulfiller of thy vows, give me permission ; I wish to sacrifice.’ Then he shall sacrifice, after having received permission. A Brahmaza declares that he commits a sin if he sacrifices without permission. 16. He who entertains guests for one night obtains earthly happiness, a second night gains the middle air, a third heavenly bliss, a fourth the world of unsurpassable bliss ; many nights procure endless worlds. That has been declared in the Veda. 17. If an unlearned person who pretends to be 14. According to some, all these sentences must be pronounced ; according to Haradatta, one only, which may be selected optionally. 15. Haradatta states that the Brahmaza mentioned in the text is the Atharvana-brahmana. See Atharva-veda XV, 11-12. 120 APASTAMBA. II, 4, 8 (worthy of the appellation) ‘guest’ comes to him, he shall give him a seat, water, and food, (thinking) ‘I give it to a learned Brahmaza.’ Thus (the merit) of his (gift) becomes (as) great (as if a learned Brahmaza had received it). Prasna II, Parata 4, Kuawna 8. 1. On the second and following days of the guest's stay, the host shall not rise or descend (from his couch) in order to salute his (guest), if he has been saluted before (on the first day). 2. He shall eat after his guests. 3. He'shall not consume all the flavoured liquids in the house, so as to leave nothing for guests. 4. He shall not cause sweetmeats to be prepared for his own sake. 5. (A guest) who can repeat the (whole) Veda (together with the supplementary books) is worthy to receive a cow and the Madhuparka, 6. (And also) the teacher, an officiating priest, a Snataka, and a just king (though not learned in the Veda). 7. A cow.and the Madhuparka (shall be offered) to the teacher, to .an officiating priest, to a fatherin-law, and to a king, .if they come after a year has elapsed (since their former visit). 8. 2. Manu IIT, 117; Yag#. I, 105. 3. Flavoured liquids, i.e. milk, whey, &c. 4. Manu III, 106. 5. Manu III, 119 and:120; YAg#.I,110; Weber, Ind. Stud. X, 125. A guest is also called goghna, ‘ cow-killer,’ because formerly a cow used to be killed | on the arrival of a distinguished guest. The rite is described by Asvalayana Grihya-sitra I, 24, 31-33. II, 4, 8. THE DUTIES OF A HCUSEHOLDER. 12! 8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey.
2The rite is described by Asvalayana Grihya-sitra I, 24, 31-33. II, 4, 8. THE DUTIES OF A HCUSEHOLDER. 12! 8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey. g. On failure (of these substances) water (mixed with honey may be used). 10. The Veda has six Angas (auxiliary works). 11. (The six auxiliary works are) the Kalpa (teaching the ritual) of the Veda, the treatises on grammar, astronomy, etymology, phonetics, and metrics. 12, (If any one should contend that) the term Veda (on account of its etymology, implying that which teaches duty or whereby one obtains spiritual merit) applies to the complete collection of (works which contain) rules for rites to be performed on the authority of precepts, (that, consequently, the Kalpa-sftras form part of the Veda, and that thereby) the number (fixed above) for those (Angas) is proved to be wrong, 13. (Then we answer), All those who are learned in Mim4msé are agreed that (the terms Veda, Brahmama, and the like, which are applied to) the principal (works), do not include the Angas (the Kalpa-sdtras and the rest). 14. If he remembers at any time during dinner, that he has refused a guest, he shall at once leave off eating and fast on that day, 8. Asvalayana Grthya-sfitra I, 24, 5 and 6. 10. This Sftra explains the term vedddhydya, ‘(a guest) who can repeat the (whole) Veda,’ which occurs above, Sfitra 5.— Haradatta. See Max Miiller’s History of Ancient Sanskrit Literature, p. 111. 12. This Sftra and the following one are directed against those who consider the Kalpa-sfitras to be a part of the Veda, the revealed texts. See also Max Miller's History of Ancient Sanskrit Literature, p. 95 seq. 122 APASTAMBA. II, 4, 9. Prasna II, Parata 4, Kuawpa 9, 1. And on the following day (he shall search for him), feast him to his heart’s content, and accompany him (on his departure). 2. (If the guest) possesses a carriage, (he shall accompany him) as far as that. 3. Any other (guest he must accompany), until permission to return is given. 4. If (the guest) forgets (to give leave to depart), the (host) may return on reaching the boundary of his village. 5. To all (those who come for food) at (the end of) the Vaisvadeva he shall give a portion, even to dogs and KandAlas. 6. Some declare that he shall not give anything to unworthy people (such as KazdAlas). 7. A person who has been initiated shall not eat the leavings of women or of an uninitiated person. 8. All gifts are to be preceded by (pouring out) water. 9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda. 10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it. 9.1. Yag#. I, 113.
39. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda. 10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it. 9.1. Yag#. I, 113. 7. After a long discussion on the object of this Sitra, Haradatta comes to the conclusion that it is given ‘against the improper custom to dine out of the same vessel with one’s wife and uninitiated children, which prevails in some countries.’ 8. ‘Consequently a gift of food also.’ The custom is to pour water, usually with the spoon called Darvi (Pallf), into the extended palm of the recipient’s right hand. II, 5, 10. THE DUTIES OF A HOUSEHOLDER. 123 11. At his pleasure, he may stint himself, his wife, or his children, but by no means a slave who does his work. 12. And he must not stint himself so much that he becomes unable to perform his duties. 13. Now they quote also (the following two verses) : ‘Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit living in the woods, thirtytwo that of a householder, and an unlimited quantity that of a student. An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat; without eating (much), they cannot do it. Prasna II, Paraca 5, Kuanpa 10. 1. The reasons for (which) begging (is permissible are), (the desire to collect the fee for) the teacher, (the celebration of) a wedding, (or of) a Srauta-sacrifice, the desire to keep one’s father and mother, and the (impending) interruption of ceremonies performed by a worthy man. 2. (The person asked for alms) must examine the qualities (of the petitioner) and give according to his power. 3. But if persons ask for alms for the sake of sensual gratification, that is improper; he shall not take heed of that. 4. The lawful occupations of a Brahmaza are, 13. Manu VI, 28; Yaga. III, 55. 10. 1. Manu IV, 251; XI, 1 seq.; Yg#. 1, 216. By the term arhat, ‘a worthy person,’ a Brahmava is here designated who has studied the Veda and performs an Agnihotra. 4. Manu I, 88; X, 75; Yag#. I, 118. 124 APASTAMBA. II, 5, 10. studying, teaching, sacrificing for himself, officiating as priest for others, giving alms, receiving alms, inheriting, and gleaning corn in the fields ; 5. And (he may live by taking) other things which belong to nobody. 6. (The lawful occupations) of a Kshatriya are the same, with the exception of teaching, officiating as priest, and receiving alms. (But) governing and fighting must be added. 7. (The lawful occupations) of a Vaisya are the same as those of a Kshatriya, with the exception of governing and fighting. (But in his case) agriculture, the tending of cattle, and trade must be added. 8. He (shall) not choose (for the performance of a Srauta-sacrifice) a priest who is unlearned in the Veda, nor one who haggles (about his fee). 9. (A priest) shall not officiate for a person unlearned in the Veda.
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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