Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year. 3. On account of the death of the latter the parents alone bathe, 4. And those who bury them. 5. Ifa wife or one of the chief Gurus (a father or Afarya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day). 20. See below, II, 11, 29, 3. 15. 1. Customs are to be followed only if they are not opposed to the teaching of the Vedas and Smritis. 2. Manu V, 60; YAg#. I, 53; Manu V, 60; Manu V, 58; Yaga. UI, 3. 4. Manu V, 69 and 70. 5. Manu V, 80. 138 APASTAMBA. II, 6, 15. 6. (In that case) they shall also show the (following) signs of mourning : 7. Dishevelling their hair and covering themselves with dust (they go outside the village), and, clothed with one garment, their faces turned to the south, stepping into the river they throw up water for the dead once, and then, ascending (the bank), they sit down. 8. This (they repeat) thrice. 9. They pour out water consecrated in such a manner that the dead will know it (to be given to them). Then they return to the village without looking back, and perform those rites for the dead which (pious) women declare to be necessary. 10. Some declare, that these same (observances) shall also be kept in the case (of the death) of other (Sapizdas). 11. At all religious ceremonies, he shall feed Brahmazas who are pure and who have (studied and remember) the Veda. 12. He shall distribute his gifts at the proper places, at the proper times, at the occasion of purificatory rites, and to proper recipients. 13. That food must not be eaten of which (no portion) is offered in the fire, and of which no portion is first given (to guests). 4-9. YAga. III, 5, 7 seq. The Mantra to be spoken in throwing the water is, ‘I give this water to you N. N. of the family of N. N.’ The water ought to be mixed with sesamum. According to Haradatta those who know the correct interpretation, declare that the word ‘ women’ denotes in this Sfitra ‘the Smritis.’ But I fear these learned interpreters will find few adherents among those who pay attention to the last Sftra of this work. 11, Manu III, 128. 12. Manu III, 98. II, 6, 15. HOUSEHOLDER; INHERITANCE. 139 14. No food mixed with pungent condiments or salt can be offered as a burnt-offering. 15. Nor (can food) mixed with bad food (be used for a burnt-oblation). 16. If (he is obliged to offer) a burnt-offering of food unfit for that purpose, he shall take hot ashes from the northern part of his fire and offer the food in that. That oblation is no oblation in the fire. 17. A female shall not offer any burnt-oblation, 18. Nora child, that has not been initiated. 19. Infants do not become impure before they receive the sacrament called Annaprdsana (the first feeding).
2That oblation is no oblation in the fire. 17. A female shall not offer any burnt-oblation, 18. Nora child, that has not been initiated. 19. Infants do not become impure before they receive the sacrament called Annaprdsana (the first feeding). 20. Some (declare, that they cannot become impure) until they have completed their first year, 21. Or, as long as they cannot distinguish the points of the horizon. 22. The best (opinion is, that they cannot be defiled) until the initiation has been performed. 23. For at that (time a child) according to the rules of the Veda obtains the right (to perform the various religious ceremonies). 14. ‘ That (substance) is called kshara, “ of pungent or alkaline taste,” the eating of which makes the saliva flow. —Haradatta. 15. Avardnna, ‘bad food,’ is explained by ‘kulittha and the like.’ Kulittha, a kind of vetch, is considered low food, and eaten by the lower castes only. The meaning of the Sfitra, therefore, is, “If anybody has been forced by poverty to mix his rice or Dal with kulittha or similar bad food, he cannot offer a burnt-oblation at the Vaisvadeva ceremony with that. He must observe the rule, given in the following Sftra. 17. Manu V, 155; XI, 36. 18. Manu II, 171. 140 APASTAMBA. II, 7, 16. 24. That ceremony is the limit (from which the capacity to fulfil the law begins). 25. And the Smzti (agrees with this opinion). Prasna II, Parata 7, Kuawoa 16. 1. Formerly men and gods lived together in this world. Then the gods in reward of their sacrifices went to heaven, but men were left behind. Those men who perform sacrifices in the same manner as the gods did, dwell (after death) with the gods and Brahman in heaven. Now (seeing men left behind), Manu revealed this ceremony, which is designated by the word Srdddha (a funeral-oblation). 2. And (thus this rite has been revealed) for the salvation of mankind. 3. At that (rite) the Manes (of one’s father, grandfather, and great-grandfather) are the deities (to whom the sacrifice is offered). But the Brahmamas, (who are fed,) represent the Ahavantya-fire. 4. That rite must be performed in each month. 25. Haradatta quotes Gautama II, 1-3, on this point, and is apparently of opinion that Apastamba alludes to the same passage. But he is probably wrong, as all Smrctis are agreed on the point mentioned by Apastamba. 16.1. ‘Intending to give the rules regarding the monthly Sraddha, he premises this explanatory statement in order to praise that sacrifice.’ —Haradatta. 2. The reading ‘ niksreyasa ka’ apparently has given great trouble to the commentators. Their explanations are, however, grammatically impossible. The right one is to take nifsreyas& as a Vedic instrumental, for nifsreyasena, which may designate the ‘reason.’ If the dative is read, the sense remains the same. 3. ‘The comparison of the Brahmazas with the Ahavantya indicates that to feed Brahmamas is the chief act at a Sraddha.’— Haradatta. 4. Manu IH, 122, 123; Yaga. 1, 217.
33. ‘The comparison of the Brahmazas with the Ahavantya indicates that to feed Brahmamas is the chief act at a Sraddha.’— Haradatta. 4. Manu IH, 122, 123; Yaga. 1, 217. II, 7, 16. HOUSEHOLDER ; INHERITANCE, I4I 5. The afternoon of (a day of) the latter half is preferable (for it). 6. The last days of the latter half (of the month) likewise are (preferable to the first days). 7. (A funeral-oblation) offered on any day of the latter half of the month gladdens the Manes. But it procures different rewards for the sacrificer according to the time observed. 8. If it be performed on the first day of the halfmonth, the issue (of the sacrificer) will chiefly consist of females. g. (Performed on the second day it procures) children who are free from thievish propensities. 10. (If it is performed) on the third day children will be born to him who will fulfil the various vows for studying (portions of the Veda). 11. (The sacrificer who performs it) on the fourth day becomes rich in small domestic animals. 12. (If he performs it) on the fifth day, sons (will be born to him). He will have numerous and distinguished offspring, and he will not die childless. 13. (If he performs it) on the sixth day, he will become a great traveller and gambler. 14. (The reward of a funeral-oblation performed) on the seventh day is success in agriculture. 15. (Ifhe performs it) on the eighth day (its reward is) prosperity 16. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals. 5. Manu III, 255, 278. 7. Manu III, 277; Yaga. I, 264, 265. 12, The translation follows the corrected reading given in the Addenda to the Critical Notes. 142 APASTAMBA. II, 7, 16. 17. (If he performs it) on the tenth day (its reward is) success in trade. 18. (If he performs it) on the eleventh day (its reward is) black iron, tin, and lead. 19. (If he performs a funeral-oblation) on the twelfth day, he will become rich in cattle. 20. (If he performs it) on the thirteenth day, he will have many sons (and) many friends, (and) his offspring will be beautiful. But his (sons) will die young. (If he performs it) on the fourteenth day (its reward is) success in battle. . (If he performs it) on the fifteenth day (its reward is) prosperity. 23. The substances (to be offered) at these (sacrifices) are sesamum, masha, rice, yava, water, roots, and fruits. 24. But, if food mixed with fat (is offered), the satisfaction of the Manes is greater, and (lasts) a longer time, 25. Likewise, if money, lawfully acquired, is given to worthy (persons). 26. Beef satisfies (the Manes) for a year, 20. Others read the last part of the Sftra, ayuvamarinas-tu bhavanti, ‘they will not die young.’—Haradatta. If the two halves of the Sftra are joined and Darsantyapatyoyuvamarizah is read, the Sandhi may be dissolved in either manner.
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. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year. 3. On account of the death of the latter the parents alone bathe, 4. And those who bury them. 5. Ifa wife or one of the chief Gurus (a father or Afarya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day). 20. See below, II, 11, 29, 3. 15. 1. Customs are to be followed only if they are not opposed to the teaching of the Vedas and Smritis. 2. Manu V, 60; YAg#. I, 53; Manu V, 60; Manu V, 58; Yaga. UI, 3. 4. Manu V, 69 and 70. 5. Manu V, 80. 138 APASTAMBA. II, 6, 15. 6. (In that case) they shall also show the (following) signs of mourning : 7. Dishevelling their hair and covering themselves with dust (they go outside the village), and, clothed with one garment, their faces turned to the south, stepping into the river they throw up water for the dead once, and then, ascending (the bank), they sit down. 8. This (they repeat) thrice. 9. They pour out water consecrated in such a manner that the dead will know it (to be given to them). Then they return to the village without looking back, and perform those rites for the dead which (pious) women declare to be necessary. 10. Some declare, that these same (observances) shall also be kept in the case (of the death) of other (Sapizdas). 11. At all religious ceremonies, he shall feed Brahmazas who are pure and who have (studied and remember) the Veda. 12. He shall distribute his gifts at the proper places, at the proper times, at the occasion of purificatory rites, and to proper recipients. 13. That food must not be eaten of which (no portion) is offered in the fire, and of which no portion is first given (to guests). 4-9. YAga. III, 5, 7 seq. The Mantra to be spoken in throwing the water is, ‘I give this water to you N. N. of the family of N. N.’ The water ought to be mixed with sesamum. According to Haradatta those who know the correct interpretation, declare that the word ‘ women’ denotes in this Sfitra ‘the Smritis.’ But I fear these learned interpreters will find few adherents among those who pay attention to the last Sftra of this work. 11, Manu III, 128. 12. Manu III, 98. II, 6, 15. HOUSEHOLDER; INHERITANCE. 139 14. No food mixed with pungent condiments or salt can be offered as a burnt-offering. 15. Nor (can food) mixed with bad food (be used for a burnt-oblation). 16. If (he is obliged to offer) a burnt-offering of food unfit for that purpose, he shall take hot ashes from the northern part of his fire and offer the food in that. That oblation is no oblation in the fire. 17. A female shall not offer any burnt-oblation, 18. Nora child, that has not been initiated. 19. Infants do not become impure before they receive the sacrament called Annaprdsana (the first feeding).
2That oblation is no oblation in the fire. 17. A female shall not offer any burnt-oblation, 18. Nora child, that has not been initiated. 19. Infants do not become impure before they receive the sacrament called Annaprdsana (the first feeding). 20. Some (declare, that they cannot become impure) until they have completed their first year, 21. Or, as long as they cannot distinguish the points of the horizon. 22. The best (opinion is, that they cannot be defiled) until the initiation has been performed. 23. For at that (time a child) according to the rules of the Veda obtains the right (to perform the various religious ceremonies). 14. ‘ That (substance) is called kshara, “ of pungent or alkaline taste,” the eating of which makes the saliva flow. —Haradatta. 15. Avardnna, ‘bad food,’ is explained by ‘kulittha and the like.’ Kulittha, a kind of vetch, is considered low food, and eaten by the lower castes only. The meaning of the Sfitra, therefore, is, “If anybody has been forced by poverty to mix his rice or Dal with kulittha or similar bad food, he cannot offer a burnt-oblation at the Vaisvadeva ceremony with that. He must observe the rule, given in the following Sftra. 17. Manu V, 155; XI, 36. 18. Manu II, 171. 140 APASTAMBA. II, 7, 16. 24. That ceremony is the limit (from which the capacity to fulfil the law begins). 25. And the Smzti (agrees with this opinion). Prasna II, Parata 7, Kuawoa 16. 1. Formerly men and gods lived together in this world. Then the gods in reward of their sacrifices went to heaven, but men were left behind. Those men who perform sacrifices in the same manner as the gods did, dwell (after death) with the gods and Brahman in heaven. Now (seeing men left behind), Manu revealed this ceremony, which is designated by the word Srdddha (a funeral-oblation). 2. And (thus this rite has been revealed) for the salvation of mankind. 3. At that (rite) the Manes (of one’s father, grandfather, and great-grandfather) are the deities (to whom the sacrifice is offered). But the Brahmamas, (who are fed,) represent the Ahavantya-fire. 4. That rite must be performed in each month. 25. Haradatta quotes Gautama II, 1-3, on this point, and is apparently of opinion that Apastamba alludes to the same passage. But he is probably wrong, as all Smrctis are agreed on the point mentioned by Apastamba. 16.1. ‘Intending to give the rules regarding the monthly Sraddha, he premises this explanatory statement in order to praise that sacrifice.’ —Haradatta. 2. The reading ‘ niksreyasa ka’ apparently has given great trouble to the commentators. Their explanations are, however, grammatically impossible. The right one is to take nifsreyas& as a Vedic instrumental, for nifsreyasena, which may designate the ‘reason.’ If the dative is read, the sense remains the same. 3. ‘The comparison of the Brahmazas with the Ahavantya indicates that to feed Brahmamas is the chief act at a Sraddha.’— Haradatta. 4. Manu IH, 122, 123; Yaga. 1, 217.
33. ‘The comparison of the Brahmazas with the Ahavantya indicates that to feed Brahmamas is the chief act at a Sraddha.’— Haradatta. 4. Manu IH, 122, 123; Yaga. 1, 217. II, 7, 16. HOUSEHOLDER ; INHERITANCE, I4I 5. The afternoon of (a day of) the latter half is preferable (for it). 6. The last days of the latter half (of the month) likewise are (preferable to the first days). 7. (A funeral-oblation) offered on any day of the latter half of the month gladdens the Manes. But it procures different rewards for the sacrificer according to the time observed. 8. If it be performed on the first day of the halfmonth, the issue (of the sacrificer) will chiefly consist of females. g. (Performed on the second day it procures) children who are free from thievish propensities. 10. (If it is performed) on the third day children will be born to him who will fulfil the various vows for studying (portions of the Veda). 11. (The sacrificer who performs it) on the fourth day becomes rich in small domestic animals. 12. (If he performs it) on the fifth day, sons (will be born to him). He will have numerous and distinguished offspring, and he will not die childless. 13. (If he performs it) on the sixth day, he will become a great traveller and gambler. 14. (The reward of a funeral-oblation performed) on the seventh day is success in agriculture. 15. (Ifhe performs it) on the eighth day (its reward is) prosperity 16. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals. 5. Manu III, 255, 278. 7. Manu III, 277; Yaga. I, 264, 265. 12, The translation follows the corrected reading given in the Addenda to the Critical Notes. 142 APASTAMBA. II, 7, 16. 17. (If he performs it) on the tenth day (its reward is) success in trade. 18. (If he performs it) on the eleventh day (its reward is) black iron, tin, and lead. 19. (If he performs a funeral-oblation) on the twelfth day, he will become rich in cattle. 20. (If he performs it) on the thirteenth day, he will have many sons (and) many friends, (and) his offspring will be beautiful. But his (sons) will die young. (If he performs it) on the fourteenth day (its reward is) success in battle. . (If he performs it) on the fifteenth day (its reward is) prosperity. 23. The substances (to be offered) at these (sacrifices) are sesamum, masha, rice, yava, water, roots, and fruits. 24. But, if food mixed with fat (is offered), the satisfaction of the Manes is greater, and (lasts) a longer time, 25. Likewise, if money, lawfully acquired, is given to worthy (persons). 26. Beef satisfies (the Manes) for a year, 20. Others read the last part of the Sftra, ayuvamarinas-tu bhavanti, ‘they will not die young.’—Haradatta. If the two halves of the Sftra are joined and Darsantyapatyoyuvamarizah is read, the Sandhi may be dissolved in either manner.
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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