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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. 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. 4. I.e. from praiseworthy marriages virtuous children are born, and from blamable marriages bad ones. Manu III, 42. II, 5, 12. THE DUTIES OF A HOUSEHOLDER. 129 10. He shall not carry fires (burning in) separate (places) to one (spot). 11. If, whilst he walks, fire is being carried towards him, he shall not walk around it with his right hand turned towards it, except after it has been placed on the ground. 12. He shall not join his hands on his back. 13. If the sun sets whilst he sleeps, he shall sit up, fasting and silent, for that night. On the following morning he shall bathe and then raise his voice (in prayer). 14. If the sun rises whilst he is asleep, he shall stand during that day fasting and silent. 15. Some declare that he shall restrain his breath until he is tired. 16. And (he shall restrain his breath until he is _ tired) if he has had a bad dream, 17. Or if he desires to accomplish some object, 18. Or if he has transgressed some other rule. 19. (If he is) doubtful (whether) the result (of an action will be good or evil), he shall not do it. 20. (He shall follow) the same principle (if he is in doubt whether he ought) to study or not. 21. He shall not talk of a doubtful matter as if it were clear. 22. In the case of a person who slept at sunset, of to, Another commentator says, ‘He shall not throw (brands taken from) one fire into another fire. —Haradatta. 11. The Satra implies that under other circumstances he must show this respect to a fire. 13. Manu II, 220. 18. Manu XI, 200. 21. See above, I, 11, 32, 22. 22. These sinners are enumerated in nearly the same order, (2] K 130 APASTAMBA. II, 6, 13. one who slept at sunrise, of one who has black nails, or black teeth, of one who married a younger sister before the elder one was married, of one who married an elder sister whose younger sister had been married already, (of a younger brother who has kindled the sacred Grzhya-fire before his elder brother,) of one whose younger brother has kindled the sacred fire first, (of a younger brother who offers a Soma-sacrifice before his elder brother,) of an elder brother whose younger brother offered a Somasacrifice first, of an elder brother who marries or receives his portion of the inheritance after his younger brother, and of a younger brother who takes a wife or receives his portion of the inheritance before his elder brother,—penances ordained for crimes causing impurity, a heavier one for each succeeding case, must be performed. 23. Some declare, that after having performed that penance, he shall remove its cause. Prasna II, Parata 6, Kuawna 13. 1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has
223. Some declare, that after having performed that penance, he shall remove its cause. Prasna II, Parata 6, Kuawna 13. 1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has Taittirlya-brahmana III, 2,8, rr and 12, and Ap. Srauta-sfitra IX, 12,11. See also Manu XI, 44-49. Regarding the crimes causing impurity, see above, I, 7, 21, 12-19. 23. ‘Its cause, i.e. the black nails, &c. According to another Smriti, one shall not put away a wife or extinguish a fire, for the taking or kindling of which the penance had to be performed.’— Haradatta. But see Vasishtha XX, 7 seq. 13. 1. ‘SAstravihité (translated by “‘ who has been married to him legally ”) means either “married according to the rites prescribed in the SAstras,” or “ possessed of the qualities (which have been described) by (the rule of) the Sastras, He shall not give his daughter to a man of the same Gotra,” and in similar (passages).’— Haradatta. See also Colebrooke, Digest, Book V, Text cxcix. II, 6, 13. HOUSEHOLDER; INHERITANCE. 131 not belonged to another man, and who has been married legally, have a right to (follow) the occupations (of their castes), 2. And to (inherit the) estate, 3. If they do not sin against either (of their parents). 4. If a man approaches a woman who had been married before, or was not legally married to him, or belongs to a different caste, they both commit a sin. 5. Through their (sin) their son also becomes sinful. 6. A Brahmama (says), ‘The son belongs to the begetter.’ 7. Now they quote also (the following Gatha from the Veda) : ‘(Having considered myself) formerly a father, I shall not now allow (any longer) my wives (to be approached by other men), since they have declared that a son belongs to the begetter in the world of Yama. The giver of the seed carries off the son after death in Yama’s world; therefore they guard 3. Another (commentator) says, ‘Neither of the parents shall pass them over at (the distribution of) the heritage. Both (parents) must leave their property to them. —Haradatta. The text of the Sftra admits of either explanation. 6. See also Manu IX, 32 seq., where the same difference of opinion occurs. 7. According to Haradatta this Gatha gives the sentiments of a husband who neglected to watch his wives, and who had heard from those learned in the law that the sons of his unfaithful wives would in the next world belong to their natural fathers, and that he would not derive any spiritual benefit from their oblations. He adds that this verse does not refer to or prevent the appointment of a eunuch’s wife or of a childless widow to a relation. He also quotes a passage from the Srauta-sftra I, 9, 7, in which the dvipita, ‘the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, IJ, 10, 27, K 2 132 APASTAMBA. II, 6, 13.
3He also quotes a passage from the Srauta-sftra I, 9, 7, in which the dvipita, ‘the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, IJ, 10, 27, K 2 132 APASTAMBA. II, 6, 13. their wives, fearing the seed of strangers. Carefully watch over (the procreation of) your children, lest stranger seed be sown on your soil. In the next world the son belongs to the begetter, an (imprudent) husband makes the (begetting of) children vain (for himself).’ 8. Transgression of the law and violence are found amongst the ancient (sages). 9. They committed no sin on account of the greatness of their lustre. 10. A man of later times who seeing their (deeds) follows them, falls. 11. The gift (or acceptance of a child) and the right to sell (or buy) a child are not recognised. 12. It is declared in the Veda that at the time of marriage a gift, for (the fulfilment of) his wishes, should be made (by the bridegroom) to the father 2-7, where the Niyoga is plainly forbidden. Baudhdyana, who (II, 2, 3, 34) quotes the same Géth4, reads in the first line the vocative ‘ganaka’ instead of the nominative ‘ganakaf,’ and in the fifth line ‘pare bigani’ instead of ‘parabigani. The commentator Govindasvimin adds that the verses are addressed by the Reshi Aupaganghani to king Ganaka of Videha. The translation of the first line must therefore run thus: ‘O Ganaka, now I am jealous of my wives, (though I was) not so formerly,’ &c. Baudhayana’s readings are probably the older ones, and Govindasvamin’s explanation the right one. See also Colebrooke, Digest, Book V, Text ccli. . Haradatta thinks that, as most other Smrrtis enumerate the adopted son, and ‘ the son | bought’ in their lists of substitutes for lawful sons of the body, Apastamba’s tule can refer only to the gift or sale of an eldest son, or to the gift or sale of a child effected by a woman. Though it is possible that he may be right in his interpretation, it remains a remarkable fact that Apastamba does not mention the ‘twelve kinds of sons,’ which are known to other Smritis. 12. This Sfitra seems to be directed against Vasish/fa I, 36. II, 6, 14. HOUSEHOLDER; INHERITANCE. 133 of the bride, in order to fulfil the law. ‘ Therefore he should give a hundred (cows) besides a chariot ; that (gift) he should make bootless (by returning it to the giver).’ In reference to those (marriage-rites), the word ‘sale’ (which occurs in some Smritis is only used as) a metaphorical expression; for the union (of the husband and wife) is effected through the law. 13. After having gladdened the eldest son by some (choice portion of his) wealth, Prasna II, Pataca 6, Kuanpa 14. 1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast. 2. On failure of sons the nearest Sapizda (takes the inheritance).
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.
12. 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. 4. I.e. from praiseworthy marriages virtuous children are born, and from blamable marriages bad ones. Manu III, 42. II, 5, 12. THE DUTIES OF A HOUSEHOLDER. 129 10. He shall not carry fires (burning in) separate (places) to one (spot). 11. If, whilst he walks, fire is being carried towards him, he shall not walk around it with his right hand turned towards it, except after it has been placed on the ground. 12. He shall not join his hands on his back. 13. If the sun sets whilst he sleeps, he shall sit up, fasting and silent, for that night. On the following morning he shall bathe and then raise his voice (in prayer). 14. If the sun rises whilst he is asleep, he shall stand during that day fasting and silent. 15. Some declare that he shall restrain his breath until he is tired. 16. And (he shall restrain his breath until he is _ tired) if he has had a bad dream, 17. Or if he desires to accomplish some object, 18. Or if he has transgressed some other rule. 19. (If he is) doubtful (whether) the result (of an action will be good or evil), he shall not do it. 20. (He shall follow) the same principle (if he is in doubt whether he ought) to study or not. 21. He shall not talk of a doubtful matter as if it were clear. 22. In the case of a person who slept at sunset, of to, Another commentator says, ‘He shall not throw (brands taken from) one fire into another fire. —Haradatta. 11. The Satra implies that under other circumstances he must show this respect to a fire. 13. Manu II, 220. 18. Manu XI, 200. 21. See above, I, 11, 32, 22. 22. These sinners are enumerated in nearly the same order, (2] K 130 APASTAMBA. II, 6, 13. one who slept at sunrise, of one who has black nails, or black teeth, of one who married a younger sister before the elder one was married, of one who married an elder sister whose younger sister had been married already, (of a younger brother who has kindled the sacred Grzhya-fire before his elder brother,) of one whose younger brother has kindled the sacred fire first, (of a younger brother who offers a Soma-sacrifice before his elder brother,) of an elder brother whose younger brother offered a Somasacrifice first, of an elder brother who marries or receives his portion of the inheritance after his younger brother, and of a younger brother who takes a wife or receives his portion of the inheritance before his elder brother,—penances ordained for crimes causing impurity, a heavier one for each succeeding case, must be performed. 23. Some declare, that after having performed that penance, he shall remove its cause. Prasna II, Parata 6, Kuawna 13. 1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has
223. Some declare, that after having performed that penance, he shall remove its cause. Prasna II, Parata 6, Kuawna 13. 1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has Taittirlya-brahmana III, 2,8, rr and 12, and Ap. Srauta-sfitra IX, 12,11. See also Manu XI, 44-49. Regarding the crimes causing impurity, see above, I, 7, 21, 12-19. 23. ‘Its cause, i.e. the black nails, &c. According to another Smriti, one shall not put away a wife or extinguish a fire, for the taking or kindling of which the penance had to be performed.’— Haradatta. But see Vasishtha XX, 7 seq. 13. 1. ‘SAstravihité (translated by “‘ who has been married to him legally ”) means either “married according to the rites prescribed in the SAstras,” or “ possessed of the qualities (which have been described) by (the rule of) the Sastras, He shall not give his daughter to a man of the same Gotra,” and in similar (passages).’— Haradatta. See also Colebrooke, Digest, Book V, Text cxcix. II, 6, 13. HOUSEHOLDER; INHERITANCE. 131 not belonged to another man, and who has been married legally, have a right to (follow) the occupations (of their castes), 2. And to (inherit the) estate, 3. If they do not sin against either (of their parents). 4. If a man approaches a woman who had been married before, or was not legally married to him, or belongs to a different caste, they both commit a sin. 5. Through their (sin) their son also becomes sinful. 6. A Brahmama (says), ‘The son belongs to the begetter.’ 7. Now they quote also (the following Gatha from the Veda) : ‘(Having considered myself) formerly a father, I shall not now allow (any longer) my wives (to be approached by other men), since they have declared that a son belongs to the begetter in the world of Yama. The giver of the seed carries off the son after death in Yama’s world; therefore they guard 3. Another (commentator) says, ‘Neither of the parents shall pass them over at (the distribution of) the heritage. Both (parents) must leave their property to them. —Haradatta. The text of the Sftra admits of either explanation. 6. See also Manu IX, 32 seq., where the same difference of opinion occurs. 7. According to Haradatta this Gatha gives the sentiments of a husband who neglected to watch his wives, and who had heard from those learned in the law that the sons of his unfaithful wives would in the next world belong to their natural fathers, and that he would not derive any spiritual benefit from their oblations. He adds that this verse does not refer to or prevent the appointment of a eunuch’s wife or of a childless widow to a relation. He also quotes a passage from the Srauta-sftra I, 9, 7, in which the dvipita, ‘the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, IJ, 10, 27, K 2 132 APASTAMBA. II, 6, 13.
3He also quotes a passage from the Srauta-sftra I, 9, 7, in which the dvipita, ‘the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, IJ, 10, 27, K 2 132 APASTAMBA. II, 6, 13. their wives, fearing the seed of strangers. Carefully watch over (the procreation of) your children, lest stranger seed be sown on your soil. In the next world the son belongs to the begetter, an (imprudent) husband makes the (begetting of) children vain (for himself).’ 8. Transgression of the law and violence are found amongst the ancient (sages). 9. They committed no sin on account of the greatness of their lustre. 10. A man of later times who seeing their (deeds) follows them, falls. 11. The gift (or acceptance of a child) and the right to sell (or buy) a child are not recognised. 12. It is declared in the Veda that at the time of marriage a gift, for (the fulfilment of) his wishes, should be made (by the bridegroom) to the father 2-7, where the Niyoga is plainly forbidden. Baudhdyana, who (II, 2, 3, 34) quotes the same Géth4, reads in the first line the vocative ‘ganaka’ instead of the nominative ‘ganakaf,’ and in the fifth line ‘pare bigani’ instead of ‘parabigani. The commentator Govindasvimin adds that the verses are addressed by the Reshi Aupaganghani to king Ganaka of Videha. The translation of the first line must therefore run thus: ‘O Ganaka, now I am jealous of my wives, (though I was) not so formerly,’ &c. Baudhayana’s readings are probably the older ones, and Govindasvamin’s explanation the right one. See also Colebrooke, Digest, Book V, Text ccli. . Haradatta thinks that, as most other Smrrtis enumerate the adopted son, and ‘ the son | bought’ in their lists of substitutes for lawful sons of the body, Apastamba’s tule can refer only to the gift or sale of an eldest son, or to the gift or sale of a child effected by a woman. Though it is possible that he may be right in his interpretation, it remains a remarkable fact that Apastamba does not mention the ‘twelve kinds of sons,’ which are known to other Smritis. 12. This Sfitra seems to be directed against Vasish/fa I, 36. II, 6, 14. HOUSEHOLDER; INHERITANCE. 133 of the bride, in order to fulfil the law. ‘ Therefore he should give a hundred (cows) besides a chariot ; that (gift) he should make bootless (by returning it to the giver).’ In reference to those (marriage-rites), the word ‘sale’ (which occurs in some Smritis is only used as) a metaphorical expression; for the union (of the husband and wife) is effected through the law. 13. After having gladdened the eldest son by some (choice portion of his) wealth, Prasna II, Pataca 6, Kuanpa 14. 1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast. 2. On failure of sons the nearest Sapizda (takes the inheritance).
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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