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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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. 10. In war (Kshatriyas) shall act in such a manner as those order, who are learned in that (art of war). 11. The Aryas forbid the slaughter of those who have laid down their arms, of those who (beg for mercy) with flying hair or joined hands, and of fugitives. 12, The spiritual guide shall order those who, 5. I.e. wild roots and fruits. 6. Manu I, 89; X, 77, 79; YAga. I, 118, 119. 7. Manu I, 90; X, 78, 79; Yaga. loc. cit. 11. Manu VII, g1 seq.; Yaga. I, 325. 12. Haradatta explains the words Sastrair adhigaténam, ‘who whilst participating, according to the sacred law, (in the rights of their caste,)’ by ‘who have been sanctified according to the law by the sacraments, such as the Garbhadh4na, and are entitled (to the rights and occupations of their caste).’ II, 5, 11. THE DUTIES OF A HOUSEHOLDER. 125 (whilst) participating according to sacred law (in the rights of their caste), have gone astray through the weakness of their senses, to perform penances proportionate to (the greatness of) their sins, according to the precepts (of the Smr“ti). 13. If (such persons) transgress their (AéArya's) order, he shall take them before the king. 14. The king shall (send them) to his domestic priest, who should be learned in the law and the science of governing. 15. He shall order (them to perform the proper penances if they are) Brahmazas. 16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude. Prasna II, Parata 5, Kuawoa 11. 1. In the cases of (men of) other castes, the king, after having examined their actions, may punish them even by death. 2. And the king shall not punish on suspicion. 3. But having carefully investigated (the case) by means of questions (addressed to witnesses) and even of ordeals, the king may proceed to punish. 4. A king who acts thus, gains both (this and the next) world. 5. The road belongs to the king except if he meets a Braéhmaza. 16. Probably this Sftra is meant to give a general rule, and to exempt Bréhmazas in every case from corporal punishment and servitude. Manu VIII, 379-380. 11. 3. See also below, II, 11, 29, 6. 5. Manu II, 139; Yaga.1, 117. According to Haradatta this Sfitra is given, though the precedence among the various castes has been already settled, in order to show that common Kshatriyas must make way for an anointed king. 126 APASTAMBA. II, 5, 13. 6. But if he meets a Brahmaza, the road belongs to the latter. 7. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants). 8. And (way must be made), by the other castes, for those men who are superior by caste.
27. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants). 8. And (way must be made), by the other castes, for those men who are superior by caste. 9. For their own welfare all men must make way for fools, outcasts, drunkards, and madmen. 10. In successive births men of the lower castes are born in the next higher one, if they have fulfilled their duties. 11. In successive births men of the higher castes _are born in the next lower one, if they neglect their duties. 12. If he has a wife who (is willing and able) to perform (her share of) the religious duties and who bears sons, he shall not take a second. 13. If a wife is deficient in one of these two (qualities), he shall take another, (but) before he kindles the fires (of the Agnihotra). 14. For a wife who assists at the kindling of the fires, becomes connected with those religious rites of which that (fire-kindling) forms a part. 6. Manu II, 138; Yaga. I, 117. 10. Manu X, 64, 65; Yaga. 1, 96. 12. Manu IX, 95; Y4ga. I, 76. 13. Manu IX, 80, 81; Yag#. I, 73. 14. A wife who assists at the kindling of the fires for any sacrificial rite, becomes connected with that rite like any priest, and in that rite no other woman can take her place. Hence in the case of an Agnihotra, which lasts during the performer's lifetime, or at least as long as he is a householder, the performer cannot take another principal wife after he once has begun his sacrifice. If the wife of an Agnihotrin dies, he must marry again, and also kindle his fires afresh. Manu V, 167, 168;. Yaga. I, 89. TI, 5, rr. THE DUTIES OF A HOUSEHOLDER. 127 15. He shall not give his daughter to a man belonging to the same family (Gotra), 16. Nor to one related (within six degrees) on the mother’s or (the father’s) side. — 17. At the wedding called Brahma, he shall give away (his daughter) for bearing children and performing the rites that must be performed together (by a husband and his wife), after having enquired regarding (the bridegroom’s) family, character, learning, and health, and after having given (to the bride) ornaments according to his power. 18. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow. 19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice.
318. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow. 19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice. 15. The term Gotra corresponds to the Latin Gens. It may be of two kinds, Vaidika for Brahmazas and Laukika, ‘worldly,’ for men of other castes. In the first case it denotes ‘ persons descended from the same Rishi;’ in the second, ‘persons distinguished by the same family name, or known to be descended from the same ancestor.’ In our days Brahmamas also have Laukika Gotras, which form subdivisions of the very large Vedic Gotras. Regarding the Vaidika Gotras, see Max Miller’s History of Ancient Sanskrit Literature, pp. 379-390, and _ particularly p- 387. Manu III, 5; Yaga. 1, 33; Weber, Ind. Stud. X, 75 seq. 16. The term yonisambandha, ‘related (within six degrees),’ corresponds to the more common Sapinda of Manu, YAgfavalkya, and others; see the definitions given below, II, 6, 15, 2. In Apastamba’s terminology Sapinda has probably a more restricted sense. It seems very doubtful whether Haradatta’s explanation of ka, translated by ‘or,’ is correct, and whether his interpolation of ‘the father’s’ ought to be admitted. Probably Sftra 15 refers to the father’s side, and Stra 16 to the mother’s side. 17. Manu III, 27; Yaga. I, 58. 18, Manu III, 29; Y4g#. I, 59. 19. Manu III, 28; Yaga. I, 59. 128 APASTAMBA. II, 5, 12. 20. If a maiden and a lover unite themselves through love, that is called the Gandharva-rite. Prasna II, Parata 5, Kuanpa 12. 1. If the suitor pays money (for his bride) according to his ability, and marries her (afterwards), that (marriage is called) the Asura-rite. 2. If the (bridegroom and his friends) take away (the bride),after having overcome (by force) her father (or relations), that is called the Rakshasa-rite. 3. The first three amongst these (marriage-rites are considered) praiseworthy ; each. preceding one better than the one following. 4. The quality of the offspring is according to the quality of the marriage-rite. 5. He shall not step on a spot which has been touched by the hand of a Brahmaza, without having sprinkled it with water. 6. He shall not pass between a fire and a Brahmazaa, 7. Nor between Brahmazas. 8. Or he may pass between them after having received permission to do so. 9. He shall not carry fire and water at the same time. 20. Manu III, 32; Yaga. I, 61. 12.1. ManuIII, 31; Y4g#.1, 61. It must be understood that, at this rite, a regular sale of the bride must take place. Ifa suitor merely gives presents to the bride, that is not an Asura-marriage. 2. Manu III, 33; Y4g#. 1,61. Haradatta points out that the other law-books enumerate two additional marriage-rites, the Prag4patya or Kaya and the Paisé#a. But Vasish/ha I, 29-35, like Apastamba, gives six rites only. 3. Manu III, 24, 25; Yag#. 1, 58-60.
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.
1(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. 10. In war (Kshatriyas) shall act in such a manner as those order, who are learned in that (art of war). 11. The Aryas forbid the slaughter of those who have laid down their arms, of those who (beg for mercy) with flying hair or joined hands, and of fugitives. 12, The spiritual guide shall order those who, 5. I.e. wild roots and fruits. 6. Manu I, 89; X, 77, 79; YAga. I, 118, 119. 7. Manu I, 90; X, 78, 79; Yaga. loc. cit. 11. Manu VII, g1 seq.; Yaga. I, 325. 12. Haradatta explains the words Sastrair adhigaténam, ‘who whilst participating, according to the sacred law, (in the rights of their caste,)’ by ‘who have been sanctified according to the law by the sacraments, such as the Garbhadh4na, and are entitled (to the rights and occupations of their caste).’ II, 5, 11. THE DUTIES OF A HOUSEHOLDER. 125 (whilst) participating according to sacred law (in the rights of their caste), have gone astray through the weakness of their senses, to perform penances proportionate to (the greatness of) their sins, according to the precepts (of the Smr“ti). 13. If (such persons) transgress their (AéArya's) order, he shall take them before the king. 14. The king shall (send them) to his domestic priest, who should be learned in the law and the science of governing. 15. He shall order (them to perform the proper penances if they are) Brahmazas. 16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude. Prasna II, Parata 5, Kuawoa 11. 1. In the cases of (men of) other castes, the king, after having examined their actions, may punish them even by death. 2. And the king shall not punish on suspicion. 3. But having carefully investigated (the case) by means of questions (addressed to witnesses) and even of ordeals, the king may proceed to punish. 4. A king who acts thus, gains both (this and the next) world. 5. The road belongs to the king except if he meets a Braéhmaza. 16. Probably this Sftra is meant to give a general rule, and to exempt Bréhmazas in every case from corporal punishment and servitude. Manu VIII, 379-380. 11. 3. See also below, II, 11, 29, 6. 5. Manu II, 139; Yaga.1, 117. According to Haradatta this Sfitra is given, though the precedence among the various castes has been already settled, in order to show that common Kshatriyas must make way for an anointed king. 126 APASTAMBA. II, 5, 13. 6. But if he meets a Brahmaza, the road belongs to the latter. 7. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants). 8. And (way must be made), by the other castes, for those men who are superior by caste.
27. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants). 8. And (way must be made), by the other castes, for those men who are superior by caste. 9. For their own welfare all men must make way for fools, outcasts, drunkards, and madmen. 10. In successive births men of the lower castes are born in the next higher one, if they have fulfilled their duties. 11. In successive births men of the higher castes _are born in the next lower one, if they neglect their duties. 12. If he has a wife who (is willing and able) to perform (her share of) the religious duties and who bears sons, he shall not take a second. 13. If a wife is deficient in one of these two (qualities), he shall take another, (but) before he kindles the fires (of the Agnihotra). 14. For a wife who assists at the kindling of the fires, becomes connected with those religious rites of which that (fire-kindling) forms a part. 6. Manu II, 138; Yaga. I, 117. 10. Manu X, 64, 65; Yaga. 1, 96. 12. Manu IX, 95; Y4ga. I, 76. 13. Manu IX, 80, 81; Yag#. I, 73. 14. A wife who assists at the kindling of the fires for any sacrificial rite, becomes connected with that rite like any priest, and in that rite no other woman can take her place. Hence in the case of an Agnihotra, which lasts during the performer's lifetime, or at least as long as he is a householder, the performer cannot take another principal wife after he once has begun his sacrifice. If the wife of an Agnihotrin dies, he must marry again, and also kindle his fires afresh. Manu V, 167, 168;. Yaga. I, 89. TI, 5, rr. THE DUTIES OF A HOUSEHOLDER. 127 15. He shall not give his daughter to a man belonging to the same family (Gotra), 16. Nor to one related (within six degrees) on the mother’s or (the father’s) side. — 17. At the wedding called Brahma, he shall give away (his daughter) for bearing children and performing the rites that must be performed together (by a husband and his wife), after having enquired regarding (the bridegroom’s) family, character, learning, and health, and after having given (to the bride) ornaments according to his power. 18. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow. 19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice.
318. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow. 19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice. 15. The term Gotra corresponds to the Latin Gens. It may be of two kinds, Vaidika for Brahmazas and Laukika, ‘worldly,’ for men of other castes. In the first case it denotes ‘ persons descended from the same Rishi;’ in the second, ‘persons distinguished by the same family name, or known to be descended from the same ancestor.’ In our days Brahmamas also have Laukika Gotras, which form subdivisions of the very large Vedic Gotras. Regarding the Vaidika Gotras, see Max Miller’s History of Ancient Sanskrit Literature, pp. 379-390, and _ particularly p- 387. Manu III, 5; Yaga. 1, 33; Weber, Ind. Stud. X, 75 seq. 16. The term yonisambandha, ‘related (within six degrees),’ corresponds to the more common Sapinda of Manu, YAgfavalkya, and others; see the definitions given below, II, 6, 15, 2. In Apastamba’s terminology Sapinda has probably a more restricted sense. It seems very doubtful whether Haradatta’s explanation of ka, translated by ‘or,’ is correct, and whether his interpolation of ‘the father’s’ ought to be admitted. Probably Sftra 15 refers to the father’s side, and Stra 16 to the mother’s side. 17. Manu III, 27; Yaga. I, 58. 18, Manu III, 29; Y4g#. I, 59. 19. Manu III, 28; Yaga. I, 59. 128 APASTAMBA. II, 5, 12. 20. If a maiden and a lover unite themselves through love, that is called the Gandharva-rite. Prasna II, Parata 5, Kuanpa 12. 1. If the suitor pays money (for his bride) according to his ability, and marries her (afterwards), that (marriage is called) the Asura-rite. 2. If the (bridegroom and his friends) take away (the bride),after having overcome (by force) her father (or relations), that is called the Rakshasa-rite. 3. The first three amongst these (marriage-rites are considered) praiseworthy ; each. preceding one better than the one following. 4. The quality of the offspring is according to the quality of the marriage-rite. 5. He shall not step on a spot which has been touched by the hand of a Brahmaza, without having sprinkled it with water. 6. He shall not pass between a fire and a Brahmazaa, 7. Nor between Brahmazas. 8. Or he may pass between them after having received permission to do so. 9. He shall not carry fire and water at the same time. 20. Manu III, 32; Yaga. I, 61. 12.1. ManuIII, 31; Y4g#.1, 61. It must be understood that, at this rite, a regular sale of the bride must take place. Ifa suitor merely gives presents to the bride, that is not an Asura-marriage. 2. Manu III, 33; Y4g#. 1,61. Haradatta points out that the other law-books enumerate two additional marriage-rites, the Prag4patya or Kaya and the Paisé#a. But Vasish/ha I, 29-35, like Apastamba, gives six rites only. 3. Manu III, 24, 25; Yag#. 1, 58-60.
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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