Fetching
One moment.
Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
126. 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. 21. Manu III, 276, and Yaga. I, 263, declare the fourteenth day to be unfit for a Sraddha, and the latter adds that Sraddhas for men killed in battle may be offered on that day. This latter statement explains why Apastamba declares its reward to be “success in battle.’ The nature of the reward shows that on that day Kshatriyas, not Brahmazas, should offer their Sraddhas. 23. Manu III, 267; Yag#. I, 257. 26. Manu III, 271. IJ, 7,17. HOUSEHOLDER ; FUNERAL-OBLATIONS. 143 27. Buffalo’s (meat) for a longer (time) than that. 28. By this (permission of the use of buffalo’s meat) it has been declared that the meat of (other) tame and wild animals is fit to be offered. Prasna II, Parata 7, Kuanpa 17. 1. (If) rhinoceros’ meat (is given to Brahmazas seated) on (seats covered with) the skin of a rhinoceros, (the Manes are satisfied) for a very long time. 2. (The same effect is obtained) by (offering the) flesh (of the fish called) Satabali, 3. And by (offering the) meat of the (crane called) Vardhramasa. 4. Pure, with composed mind and full of ardour, he shall feed Brahmazas who know the Vedas, and who are not connected with him by marriage, blood relationship, by the relationship of sacrificial priest and sacrificer, or by the relationship of (teacher and) pupil. 5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Srdddha). 6. (The admissibility of) pupils (and the rest) has been declared hereby. 7. Now they quote also (in regard to this matter the following verse) : 8. The food eaten (at a sacrifice) by persons related to the giver is, indeed, a gift offered to the goblins. It reaches neither the Manes nor the 17.1. Manu III, 272; Yaga. I, 259. 2. Manu V, 16, where Rohita is explained by Satabali. 4. Manu III, 128-138, and 149, 188; YAga. I, 225. 8. See Manu III, 141, where this Trish‘ubh has been turned into an Anush/ubh. 144 APASTAMBA. II, 7, 17. gods. Losing its power (to procure heaven), it errs about in this world as a cow that has lost its calf runs into a strange stable. 9. The meaning (of the verse) is, that gifts which are eaten (and offered) mutually by relations, (and thus go) from one house to the other, perish in this world. 10. If the good qualities (of several persons who might be invited) are equal, old men and (amongst these) poor ones, who wish to come, have the preference. 11. On the day before (the ceremony) the (first) invitation (must be issued). 12. On the following day the second invitation takes place. 13. (On the same day also takes place) the third invitation (which consists in the call to dinner).
211. On the day before (the ceremony) the (first) invitation (must be issued). 12. On the following day the second invitation takes place. 13. (On the same day also takes place) the third invitation (which consists in the call to dinner). 14. Some declare, that every act at a funeralsacrifice must be repeated three times. 15. As (the acts are performed) the first time, so they must be repeated) the second and the third times. 16. When all (the three oblations) have been 11. Manu III, 187; Yag#. I, 225. According to Haradatta the formula of invitation is, Sva sraddham bhavita, tatrahavaniyarthe bhavadbhiZ prasddaf kartavya iti, ‘to-morrow a Sraddha will take place. Do me the favour to take at that the place of the Ahavantya- fire.’ 12. The formula is, Adya sraddham, ‘to-day the Sraddha takes place.’ 13. The call to dinner is, Siddham 4gamyatém, ‘the food is ready ; come.’ 16. Apastamba Grthya-sftra VIII, 21, 9. ‘He shall eat it pronouncing the © Mantra, “ Prane nivish/osmritam guhomi.”’ Taitt. Ar. X, 34, 1 II, 7,17. HOUSEHOLDER; FUNERAL-OBLATIONS. 145 offered, he shall take a portion of the food of all (three), and shall eat a small mouthful of the remainder in the manner described (in the Grzhyasitra). 17. But the custom of the Northerners is to pour into the hands of the Br&hmawas, when they are seated on their seats, (water which has been taken from the water-vessel.) 18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brahmazas with this Mantra: ‘ Let it be taken out, and let it be offered in the fire.’ 19. (They shall give their permission with this Mantra): ‘Let it be taken out at thy pleasure, let it be offered in the fire at thy pleasure. Having received this permission, he shall take out (some of the prepared food) and offer it. 20. They blame it, if dogs and Apapdatras are allowed to see the performance of a funeral-sacrifice. 21. The following persons defile the company if they are invited to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man’s bed, the son of a Br&ahmaza who follows the profession of a Kshatriya, and the son of (a Brahmawza who by marrying first a Sidra wife had himself become) a Sfidra, born from a Brahmaza woman. 17. The North of India begins to the north of the river Saravati. The rule alluded to is given by Yag#.I, 226,229; Manu III, 210. 18. Yag#. I, 235. 20. Manu III, 239. 21. Manu III, 152-166, and particularly 153 and 154; Yaga. I, 222-224. Haradatta’s explanation of the word ‘ Sfdra’ by ‘a Brahmaza who has become a Sidra’ is probably right, because the son of a real Sidra and of a Brahmamna female is a Kandala, and has been disposed of by the preceding Sfitra. (2] \ 146 APASTAMBA. II, 7,17.
3I, 222-224. Haradatta’s explanation of the word ‘ Sfdra’ by ‘a Brahmaza who has become a Sidra’ is probably right, because the son of a real Sidra and of a Brahmamna female is a Kandala, and has been disposed of by the preceding Sfitra. (2] \ 146 APASTAMBA. II, 7,17. 22. The following persons sanctify the company if they eat at a funeral-sacrifice, viz. one who has studied the three verses of the Veda containing the word ‘Madhu, each three times ; one who has studied the part of the Veda containing the word ‘Suparza’ three times; a TrizA4siketa; one who has studied the Mantras required for the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitvzmedha) ; one who keeps five fires; one who knows the Sdman called Gyesh¢ka; one who fulfils the duty of daily study; the son of one who has studied and is able to teach the whole Veda with its Angas, and a Srotriya. 23. He shall not perform (any part of) a funeralsacrifice at night. 24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it. 25. (He shall not perform a funeral-sacrifice at 22. Compare Manulll, 185, 186; Yag#.1, 219-221. The three verses to be known by a Trimadhu are, Madhu vata ritayate, &e., which occur both in the Taitt. Samh. and in the Taitt. Ar. The explanation of Trisuparza is not certain. Haradatta thinks that it may mean either a person who knows the three verses Katushkaparda yuvatiz supesa, &c., Taittirtya-brahmaza I, 2, 1, 27, &c., or one who knows the three Anuvakas from the Taittirtya Aranyaka X, 48-50, beginning, Brahmametu mam, &c. The word ‘ Trindkiketa’ has three explanations:—a. A person who knows the Naéiketa-fire according to the Taittirtyaka, Kashavallf, and the Satapatha, i.e. has studied the portions on the Né&éiketa-fire in these three books. 6. A person who has thrice kindled the Nafiketa-fire. c. A person who has studied the Anuvaka, called Viragas. aturmedha may also mean ‘one who has performed the four sacrifices’ enumerated above. 23. Manu III, 280. 24. ‘The Sraddha is stated to begin with the first invitation to the Brahmans.’—Haradatta. 25. ‘The Northerners do not generally receive this Sftra, and II, 8, 18. HOUSEHOLDER ; FUNERAL-OBLATIONS. 147 night), except if an eclipse of the moon takes place. Prasna II, Parata 8, Kuawnpa 18. 1. He shall avoid butter, butter-milk, oil-cake, honey, meat. 2. And black grain (such as kulittha), food given by Sadras, or by other persons, whose food is not considered fit to be eaten. 3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts) ;
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.
126. 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. 21. Manu III, 276, and Yaga. I, 263, declare the fourteenth day to be unfit for a Sraddha, and the latter adds that Sraddhas for men killed in battle may be offered on that day. This latter statement explains why Apastamba declares its reward to be “success in battle.’ The nature of the reward shows that on that day Kshatriyas, not Brahmazas, should offer their Sraddhas. 23. Manu III, 267; Yag#. I, 257. 26. Manu III, 271. IJ, 7,17. HOUSEHOLDER ; FUNERAL-OBLATIONS. 143 27. Buffalo’s (meat) for a longer (time) than that. 28. By this (permission of the use of buffalo’s meat) it has been declared that the meat of (other) tame and wild animals is fit to be offered. Prasna II, Parata 7, Kuanpa 17. 1. (If) rhinoceros’ meat (is given to Brahmazas seated) on (seats covered with) the skin of a rhinoceros, (the Manes are satisfied) for a very long time. 2. (The same effect is obtained) by (offering the) flesh (of the fish called) Satabali, 3. And by (offering the) meat of the (crane called) Vardhramasa. 4. Pure, with composed mind and full of ardour, he shall feed Brahmazas who know the Vedas, and who are not connected with him by marriage, blood relationship, by the relationship of sacrificial priest and sacrificer, or by the relationship of (teacher and) pupil. 5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Srdddha). 6. (The admissibility of) pupils (and the rest) has been declared hereby. 7. Now they quote also (in regard to this matter the following verse) : 8. The food eaten (at a sacrifice) by persons related to the giver is, indeed, a gift offered to the goblins. It reaches neither the Manes nor the 17.1. Manu III, 272; Yaga. I, 259. 2. Manu V, 16, where Rohita is explained by Satabali. 4. Manu III, 128-138, and 149, 188; YAga. I, 225. 8. See Manu III, 141, where this Trish‘ubh has been turned into an Anush/ubh. 144 APASTAMBA. II, 7, 17. gods. Losing its power (to procure heaven), it errs about in this world as a cow that has lost its calf runs into a strange stable. 9. The meaning (of the verse) is, that gifts which are eaten (and offered) mutually by relations, (and thus go) from one house to the other, perish in this world. 10. If the good qualities (of several persons who might be invited) are equal, old men and (amongst these) poor ones, who wish to come, have the preference. 11. On the day before (the ceremony) the (first) invitation (must be issued). 12. On the following day the second invitation takes place. 13. (On the same day also takes place) the third invitation (which consists in the call to dinner).
211. On the day before (the ceremony) the (first) invitation (must be issued). 12. On the following day the second invitation takes place. 13. (On the same day also takes place) the third invitation (which consists in the call to dinner). 14. Some declare, that every act at a funeralsacrifice must be repeated three times. 15. As (the acts are performed) the first time, so they must be repeated) the second and the third times. 16. When all (the three oblations) have been 11. Manu III, 187; Yag#. I, 225. According to Haradatta the formula of invitation is, Sva sraddham bhavita, tatrahavaniyarthe bhavadbhiZ prasddaf kartavya iti, ‘to-morrow a Sraddha will take place. Do me the favour to take at that the place of the Ahavantya- fire.’ 12. The formula is, Adya sraddham, ‘to-day the Sraddha takes place.’ 13. The call to dinner is, Siddham 4gamyatém, ‘the food is ready ; come.’ 16. Apastamba Grthya-sftra VIII, 21, 9. ‘He shall eat it pronouncing the © Mantra, “ Prane nivish/osmritam guhomi.”’ Taitt. Ar. X, 34, 1 II, 7,17. HOUSEHOLDER; FUNERAL-OBLATIONS. 145 offered, he shall take a portion of the food of all (three), and shall eat a small mouthful of the remainder in the manner described (in the Grzhyasitra). 17. But the custom of the Northerners is to pour into the hands of the Br&hmawas, when they are seated on their seats, (water which has been taken from the water-vessel.) 18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brahmazas with this Mantra: ‘ Let it be taken out, and let it be offered in the fire.’ 19. (They shall give their permission with this Mantra): ‘Let it be taken out at thy pleasure, let it be offered in the fire at thy pleasure. Having received this permission, he shall take out (some of the prepared food) and offer it. 20. They blame it, if dogs and Apapdatras are allowed to see the performance of a funeral-sacrifice. 21. The following persons defile the company if they are invited to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man’s bed, the son of a Br&ahmaza who follows the profession of a Kshatriya, and the son of (a Brahmawza who by marrying first a Sidra wife had himself become) a Sfidra, born from a Brahmaza woman. 17. The North of India begins to the north of the river Saravati. The rule alluded to is given by Yag#.I, 226,229; Manu III, 210. 18. Yag#. I, 235. 20. Manu III, 239. 21. Manu III, 152-166, and particularly 153 and 154; Yaga. I, 222-224. Haradatta’s explanation of the word ‘ Sfdra’ by ‘a Brahmaza who has become a Sidra’ is probably right, because the son of a real Sidra and of a Brahmamna female is a Kandala, and has been disposed of by the preceding Sfitra. (2] \ 146 APASTAMBA. II, 7,17.
3I, 222-224. Haradatta’s explanation of the word ‘ Sfdra’ by ‘a Brahmaza who has become a Sidra’ is probably right, because the son of a real Sidra and of a Brahmamna female is a Kandala, and has been disposed of by the preceding Sfitra. (2] \ 146 APASTAMBA. II, 7,17. 22. The following persons sanctify the company if they eat at a funeral-sacrifice, viz. one who has studied the three verses of the Veda containing the word ‘Madhu, each three times ; one who has studied the part of the Veda containing the word ‘Suparza’ three times; a TrizA4siketa; one who has studied the Mantras required for the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitvzmedha) ; one who keeps five fires; one who knows the Sdman called Gyesh¢ka; one who fulfils the duty of daily study; the son of one who has studied and is able to teach the whole Veda with its Angas, and a Srotriya. 23. He shall not perform (any part of) a funeralsacrifice at night. 24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it. 25. (He shall not perform a funeral-sacrifice at 22. Compare Manulll, 185, 186; Yag#.1, 219-221. The three verses to be known by a Trimadhu are, Madhu vata ritayate, &e., which occur both in the Taitt. Samh. and in the Taitt. Ar. The explanation of Trisuparza is not certain. Haradatta thinks that it may mean either a person who knows the three verses Katushkaparda yuvatiz supesa, &c., Taittirtya-brahmaza I, 2, 1, 27, &c., or one who knows the three Anuvakas from the Taittirtya Aranyaka X, 48-50, beginning, Brahmametu mam, &c. The word ‘ Trindkiketa’ has three explanations:—a. A person who knows the Naéiketa-fire according to the Taittirtyaka, Kashavallf, and the Satapatha, i.e. has studied the portions on the Né&éiketa-fire in these three books. 6. A person who has thrice kindled the Nafiketa-fire. c. A person who has studied the Anuvaka, called Viragas. aturmedha may also mean ‘one who has performed the four sacrifices’ enumerated above. 23. Manu III, 280. 24. ‘The Sraddha is stated to begin with the first invitation to the Brahmans.’—Haradatta. 25. ‘The Northerners do not generally receive this Sftra, and II, 8, 18. HOUSEHOLDER ; FUNERAL-OBLATIONS. 147 night), except if an eclipse of the moon takes place. Prasna II, Parata 8, Kuawnpa 18. 1. He shall avoid butter, butter-milk, oil-cake, honey, meat. 2. And black grain (such as kulittha), food given by Sadras, or by other persons, whose food is not considered fit to be eaten. 3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts) ;
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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