The Sacred Laws of the Âryas, Part II — SBE Vol. 14 (trans. Georg Bühler, 1882)

Compare also SA4nkhayana Grhya-sftra IV, 7, 55.

17. YAgfavalkya I,150; Gautama XVI, 19; Manu IV, 120.

18. Apastamba I, 3, 11, 16.

1g. Vishwu XXX, 18; Manu IV, raz.

20. Apastamba I, 3, 10, 25.

21. Gautama XVI, 7, and note.

22, Vishnu XXX, 4; Gautama XVI, 37-38. The Ashéakâs are the eighth days of the dark halves of the winter months, Margasirsha, Pausha, M4gha, and Phalguma.

23. Vishnu XXX,17; Manu IV, 112. 26. Manu IV, 116.

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27. (Nor) at the extremity of a village,

28. (Nor) after (an attack of) vomiting,

29. (Nor) while voiding urine or fzeces.

30. (Let him not recite) the Rig-veda, the Yagurveda, and (the Atharva-veda) while the sound of the Saman melodies (is audible), nor (the SAman while the other Vedas are being recited).

31. (Let him not study) before (his food is) digested,

32. (Nor) when a thunderbolt falls,

33. (Nor) when an earthquake happens,

34. Nor when the sun and the moon are eclipsed.

35. When a preternaturally loud sound is heard in the sky, when a mountain falls, (and) when showers of stones, blood or sand (fall from the sky, the Veda must not be read) during the twenty-four hours (immediately succeeding the event).

36. If meteors and lightning appear together, (the interruption shall last) three (days and) nights.

37. A meteor (alone and) a flash of lightning (alone cause an interruption lasting) as long as the sun shines (on that or the next day).

38. (If rain or other celestial phenomena come) out of season, (the Veda must not be read) during the twenty-four hours (immediately succeeding the event).

27. Gautama XVI, 18. 28. Vishvu XXX, rg.

29. Gautama XVI, 11. Kyrishnapandita improperly divides the
Sfitra into two.

30. Vishnu XXX, 26. 31. Vishnu XXX, 21.

32-34. Vishwu XXX, 5; Gautama XVI, 22.

35. Gautama XVI, 22; Manu IV, 10g, 115. Kreshnapandita mentions digdaha, ‘when the sky appears preternaturally red,’ as a various reading for ‘ dignada.’

38. Apastamba I, 3, 11, 29.

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39. If the teacher has died, (he shall not study the Veda) during three (days and) nights.

40. If the teacher’s son, a pupil, or a wife (have died, he shall not study) during a day and a night.

41. Let him honour an officiating priest, a fatherin-law, paternal and maternal uncles, (though they may be) younger than himself, by rising and saluting them,

42. Likewise the wives of those persons whose feet must be embraced, and the teacher’s (wives),

43. And his parents.

44. Let him say to one acquainted with (the meaning of) a salute, ‘I N. N. ho! (salute thee);’

45. But him who does not know it (he shall address with the same formula, omitting his name).

46. When a salute is returned, the last vowel (of the noun standing) in the vocative is produced to the length of three moras, and if it is a diphthong (e or o) changeable according to the Sandhi rules, it becomes 4y or Av, e.g. bho, bhav.

46. When a salute is returned, the last vowel (of the noun standing) in the vocative is produced to the length of three moras, and if it is a diphthong (e or o) changeable according to the Sandhi rules, it becomes 4y or Av, e.g. bho, bhav.

47. A father who has committed a crime causing loss of caste must be cast off. But a mother does not become an outcast for her son.

48, Now they quote also (the following verses) :

39- Apastamba I, 3, 10, 2-4. 40. Vishnu XXXII, 4.

42. The persons intended are, the teacher and so forth. See
Apastamba I, 4,14, 7, note.

44. Gautama VI, 5.

45- Apastamba I, 4,14, 23. Krishnapandita combines this
Sftra with the preceding.

46. Apastamba I, 2, 5,18. In returning a salute, the name of the person addressed is pronounced, and if it ends in a, the vowel is made pluta, while e and o are changed to Aya and Ava, e. g. Hare to Harfya.

47. Gautama XX,1; XXI,15; Apastamba I, 10, 28, 9.

48. Manu II, 145.

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‘The teacher (4#4rya) is ten times more venerable than a sub-teacher (upAdhy4ya), the father a hundred times more than the teacher, and the mother a thousand times more than the father.’

49. ‘A wife, sons, and pupils who are defiled by sinful deeds, must first be reproved, and (if they do not amend, then) be cast off. He who forsakes them in any other way, becomes (himself) an outcast.’

50. An officiating priest and a teacher who neglect to teach the recitation of the Veda, or to sacrifice, shall be cast off. If he does not forsake them, he becomes an outcast.

51. They declare that the male offspring of outcasts are (also) outcasts, but not the females.

52. For a female enters (the family of) a stranger.

53. He may marry such a (female) without a dowry.

54. ‘If the teacher’s teacher is near, he must be treated like the teacher (himself). The Veda declares that one must behave towards the teacher’s son just as towards the teacher.’

55. A Braéhmaza shall not accept (as gifts) weapons, poison, and spirituous liquor.

56. Learning, wealth, age, relationship,and occupation must be honoured.

57. (But) each earlier named (quality) is more venerable than (the succeeding ones).

58. If he meets aged men, infants, sick men, loadcarriers, women, and persons riding in chariots, he

• 49. Apastamba I, 2, 8, 29-30. 50. Gautama XXI, r2.
• 51. Apastamba I, 10, 29, 14.

53- Manu II, 238; YAgvavalkya III, 261.

54. Vishzu XXVIII, 29, 31. 56. Vishzu XXXII, 16.
58-59. Vishzu LXIII, 51.

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must make way (for them, i.e.) for each later (named before those enumerated earlier).

59. Ifa king and a Snataka meet, the king must make (way) for the Snataka.

60. All (must make way) for a bride who is being conveyed (to her husband’s house),

61. Grass, room (for resting), fire, water, a welcome, and kind words never fail in the houses of good men.

CuHaPTer XIV.

1. Now, therefore, we will declare what may be eaten and what may not be eaten.

60. All (must make way) for a bride who is being conveyed (to her husband’s house),

61. Grass, room (for resting), fire, water, a welcome, and kind words never fail in the houses of good men.

CuHaPTer XIV.

1. Now, therefore, we will declare what may be eaten and what may not be eaten.

2. Food given by a physician, a hunter, a woman of bad character, a mace-bearer, a thief, an Abhisasta, a eunuch, (or) an outcast must not be eaten,

3. (Nor that given) by a miser, one who has performed the initiatory ceremony of a Srauta-sacrifice, a prisoner, a sick person, a seller of the Soma-plant,a carpenter, a washerman, a dealer in spirituous liquor, a spy, a usurer, (or) a cobbler,

4. Nor (that given) by a Sfdra,

5. Nor (that given) by one who lives by his weapons,

6. Nor (that given) by the (kept) paramour of a

61. Apastamba II, 2, 4,14; Gautama V, 35-36.

XIV. 2. Vishvu LI, 7, 10-11. Dandika, ‘a mace-bearer,’ may mean ‘a police officer’ or ‘a messenger.’ I read with MSS. Bh. and F, shamdha, ‘a eunuch,’ instead of sa¢ha, ‘a rogue,’ the reading of the other MSS. and of Kréshnapazdita.

3. Vishvu LI, 8-9, 12,19; Gautama XVII,17. I write sQéaka,
‘a spy,’ instead of s(fika, ‘a tailor,’ according to the other Smr‘tis,
e.g. Vishau LI, 12; Apastamba I, 6, 18, 30.

4. Apastamba I, 6, 18, 13. 5. Apastamba I, 6, 18, 19.

6. Vishnu LI, 16; Gautama XVII, 18. I read with the majorityp. 7 married woman, or by a husband who allows a paramour (to his wife),

7. Nor (that given) by an incendiary,

8. Nor (that given) by (a ruler) who does not slay those worthy of capital punishment,

9. Nor (food) offered publicly with these words,
‘Who is willing to eat?’

10. Nor food given by a multitude of givers, or by harlots, and so forth.

t1. Now they quote also (the following verse) : ‘The gods do not eat (the offerings) of a man who keeps dogs, nor of him whose (only) wife is of the Stdra caste, nor of him who lives in subjection to his wife, nor of (a husband) who (permits) a paramour (of his wife to reside) in his house.’

12. He may accept (the following presents even) from such (people, viz.) firewood, water, fodder, Kusa grass, parched grain, (food) given without asking, a vehicle, (shelter in) the house, small fish, millet, a garland, perfumes, honey, and meat.

13. Now they quote also (the following verse): ‘For the sake of a Guru, when he desires to save his wife (and family from starvation), when he wishes to honour the gods or guests, he may accept (presents) from anybody; but let him not satisfy his (own hunger) with such (gifts).’

of the MSS. yaskopapatim [pattim F.] manyate, instead of B.’s and Krishnapandita’s yaskopari manyate.

9. Apastamba I, 6, 18, 17.

to. Vishzu LI, 7. ‘And so forth (iti), i.e. by cruel men and the like.’—Krishvapandita.

11. Vishnu LI, 15.

12. Gautama XVII, 3; Vishvu LVII, ro.

13. Vishwu LVII, 13; Manu IV, 251.

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