The Sacred Laws of the Âryas, Part I: Âpastamba and Gautama — SBE Vol. 2 (trans. Georg Bühler, 1879)

Further, a woman of the Vaisya caste to
the same, Bhvzgyakazthas, M4hishyas, Vaisyas, and
Vaidehas ;

21. (And) a woman of the Sidra caste to the same, Parasavas, Yavanas, Karamas, and Sddras.

16. I.e. from a Brahmava and a Kshatriy4 springs a Savaraa, from a Brahmana and a Vaisya a Nishada, from a Brahmamza and a Sfdra a Parasava, from a Kshatriya and a Vaisya an Ambash/ha, and from a Kshatriya and a Sidra a Daushyanta, from a Vaisya and a Sidra an Ugra. Compare for this and the following five Satras Manu X, 6-18; Y4g#. I, 91-95.

17. I.e. from a Kshatriya and a Brahmazf springs a Sfta, from a Vaisya and a Kshatriya a Magadha, from a Sidra and a Vaisya an Ayogava, from a Vaisya and a Brahmawt a Kshattrz, from a Sfidra and a Kshatriya a Vaidehaka, from a Sidra and a Brahmani a Kandala.

• 18. The words ‘ Some declare’ stand only at the end of Sftra
• 21. But Haradatta rightly declares that they refer to all the four Sftras. The proof for the correctness of his interpretation lies in the. use of the form agiganat, which refers to each of the Sfitras. The four Satras are, however, probably spurious, as SQtra 28 refers back to Sfitra 17 by calling the Kazdala ‘the last (named).’

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22. In the seventh (generation men obtain) a change of caste, either being raised to a higher one or being degraded to a lower one.

23. The venerable teacher declares (that this happens) in the fifth (generation).

24. And (the same rule applies) to those born (from parents of different classes that are) intermediate between (two of the castes originally) created (by Brahman).

25. But those born in the inverse order (from fathers of a lower and mothers of a higher caste stand) outside (the pale of) the sacred law,

22. Apastamba II, 5, 11, 10-11. ‘That is as follows: If a Savarza female, born of the Kshatriya wife of a Braéhmana, is married to a Brahmana, and her female descendants down to the seventh likewise, then the offspring which that seventh female descendant bears to her Brahmama husband is equal in caste to a Brahmama. In like manner, if a Savarza male, the son of a Brahmaza and of his Kshatriya wife, again marries a Kshatriya wife and his male descendants down to the seventh likewise, then the offspring of that seventh male descendant is equal in caste to a Kshatriya. The same principle must be applied to the offspring of Kshatriyas and wives of the Vaisya caste as well as to Vaisyas and wives of the Sfidra caste.’—Haradatta.

‘(The venerable) teacher opines that the change of caste takes place in the fifth generation. They declare that the plural may be used to denote one teacher. This Sfira refers to (cases of extraordinary merit acquired through) virtuous conduct and study of the Veda.’—Haradatta. It is clear that in this case Haradatta, too, has seen that the word 4f4ry4# has another force than the more common eke; see above, note to III, 36.

This Sfira refers to (cases of extraordinary merit acquired through) virtuous conduct and study of the Veda.’—Haradatta. It is clear that in this case Haradatta, too, has seen that the word 4f4ry4# has another force than the more common eke; see above, note to III, 36.

24. ‘That is as follows: If the daughter of a Savarva, born of a wife of the Ambash¢ha caste, is married again to a Savaraa, and her female descendants down to the seventh likewise, then the offspring of that seventh female descendant, begotten by a Savarza husband, is equal in caste to a Savarva.’—Haradatta. Regarding the birth of the four castes from Brahman, see Rig-veda X, go, 12.

25. Manu X, 41, 67-68.

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26. As well as (those born in the regular order) from a female of the Sidra caste.

27. But he whom a Sidra (begets) on a female of unequal caste shall be treated like an outcast.

28. The last (named, the Aamndala), is the foulest.

29. Virtuous sons (born of wives of equal caste)
and wedded according to approved rites sanctify
(their father’s family).

30. (A son born of a wife married) according to’ the Arsha rite (saves) three ancestors (from hell),

31. (A son born of a wife married) according to the Daiva rite ten,

32. (A son born of a wife married) according to the PragApatya rite, also ten.

33. (But) the son of a wife married according to the Brahma rite (saves) ten ancestors, ten descendants, and himself.

CuHaptTer V.

1. (A householder) shall approach (his wife) in the proper season,

2. Or (he may do so) at any time except on the forbidden (days).

26. Manu X, 68.

27. ‘**Shall be treated like an outcast,” i.e. one must avoid to look at him, &c., just as in the case of an outcast.’— Haradatta.

28. Manu X, 51-56. 30. Manu III, 38; Yag#. I, 59.

31. Manu III, 38; Y4g#. I, 59.

32. Manu III, 38; Yaga. I, 60.

33- Manu III, 37; Yaga. 1, 58.

V. x. Apastamba II, 1, 1, 17. 2. Apastamba II, 1, 1, 18.

V, 9: HOUSEHOLDER. 20!

3. He shall worship gods, manes, men, goblins,
(and) Xzshis.

4. Every day he shall recite privately (a portion of the Veda),

5. And the (daily) libation of water to the manes
(is obligatory on him).

6. Other (rites than these he may perform) according to his ability.

7. The (sacred) fire (must be kindled) on his marriage or on the division of the family estate.

8. The domestic (ceremonies must be performed) with (the aid of) that (fire).

g. (Also) the sacrifices to the gods, manes, (and) men, and the private recitation (and) the Baliofferings.

3: Apastamba I, 4, 12, 15; I, 4, 13, 13; Manu III, 69-72; IV,
29, 21; Yaga. I, 99, 102-104.

4. Manu III, 81; Yaga. I, 104.

5. Manu III, 82; Yaga. 1, 104. ‘The word “and” indicates that water must be offered to the gods and Rishis also.’—Haradatta.

3: Apastamba I, 4, 12, 15; I, 4, 13, 13; Manu III, 69-72; IV,
29, 21; Yaga. I, 99, 102-104.

4. Manu III, 81; Yaga. I, 104.

5. Manu III, 82; Yaga. 1, 104. ‘The word “and” indicates that water must be offered to the gods and Rishis also.’—Haradatta.

6. ‘(Rites) other than those prescribed in Sfttras 3-5 he may perform according to his energy, i.e. according to his ability. But those he should zealously perform. As the oblations to the gods and the other (Mahayagnas) are mentioned before the kindling of the domestic fire, they must be performed by a person who has not yet kindled the domestic fire with the aid of the common (kitchen)fire. — Haradatta.

4. As long as the family remains united, its head offers the oblations for all its members.

8. ‘The domestic rites, i.e. the Pumsavana and the rest... . Now with the aid of which fire must a man, who has not yet kindled the domestic fire, perform the Pumsavana, &c.? Some answer that he shall use a common fire. But the opinion of the teacher (Gautama) is that he shall use the sacred fire which has been kindled on that occasion.’—Haradatta.

g. Haradatta states that the Mahayagnas are again enumerated in order to show that a person who has kindled the sacred fire

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10. The oblations (which are thrown) into the (sacred) fire (at the Vaisvadeva-sacrifice are offered) to Agni, to Dhanvantari, to all the gods, to Pragapati, (and to Agni) Svishéakr-t ;

11. And (Bali-offerings must be given) to the deities presiding over the (eight) points of the horizon, in their respective places,

12. At the doors (of the house) to the Maruts,

13. To the deities of the dwelling inside (the house), shall use this for them, not a common fire. He also states that a passage of Usanas, according to which some teachers prescribe the performance of the daily recitation near the sacred fire, shows that this rite too has a connection with the sacred fire.

10. Apastamba II, 2, 3, 16, where, however, as in all other works, the order of the offerings differs. Haradatta adds that the word ‘oblations’ is used in the SAtra in order to indicate that the word svah& must be pronounced at the end of each Mantra, and that the expression ‘in the fire’ indicates that the Bali-offerings described i in the following Sftra must be thrown on the ground.

. Compare Apastamba II, 2, 3, 2o—II, 2, 4, 8; Manu III, ay 90, where, as elsewhere, the order of the offerings differs. According to Haradatta the deities intended are, Indra, Agni, Yama, Nirr:ti, Varuna, Vayu, Soma, and [sina. The first offering must be placed to the east, the next to the south-east, south, &c.

12. At all the doors, as many as there are, a Bali must be offered with the Mantra, ‘To the Maruts, svaha.’—Haradatta.