24. Haradatta quotes a passage from Baudhayana, which enu- merates as ' unclean things ' here intended, ' hair, worms or beedes, nail-parings, excrements of rats.' The rule must be understood as the preceding, i. e. in case these things have been cooked with the food.
26. Manu IV, 207; Yagn. I, 167, 168. This Sutra must be read with Sutra 23 above.
29. Manu IV, 208 ; Ya_^^i"i. 1, 167. Apapatras are persons whom one must not allow to eat from one's dishes, e. g. A'awfl'alas, Padtas, a woman in her courses or during the ten days of impurity after confinement. See also above, I, i, 3, 25.
1,5,17- Eating and Forbidden Food. 6 1
n O
I. Nor what has been brought at night by a female slave.
32. If during his meal,
1. A ^'udra touches him, (then he shall leave off eating.)
2. Nor shall he eat sitting in the same row with unworthy people.
3. Nor shall he eat (sitting in the same row with
persons) amongst w4iom one, whilst they eat, (leaves
off) and without rising, gives his leavings to his
pupils or sips water ;
4. Nor (shall he eat) where they give him food, revilinor him.
5. Nor (shall he eat) what has been smelt at by men or other impure (beings, as cats).
6. He shall not eat in a ship,
7. Nor on a wooden platform.
8. He may eat sitting on ground which has been
31. Haradatta thinks, that as the Sutra has the feminine gender, dasi, it does not matter if a male slave brings the food. But others forbid also this.
17. I. 'Some say, that this Sutra indicates that the touch of a ^udra does not defile at any other time but at dinner, whilst others hold that a ^'udra's touch defiles always, and that the SiJtra is intended to indicate an excess of impurity, if it happens at dinner- time.'— Haradatta.
2. ' Unworthy people are those who are neither of good family, nor possess learning and virtue.' — Haradatta.
3. According to Haradatta a person who misbehaves thus, is called ' a dinner-thorn.' This point of etiquette is strictly observed in our days also. INIanu IV, 212.
4. Manu IV, 212 ; Yagn. I, 167.
5. ' As the text has avaghrata, " smelt at," it does not matter if they smell the food from a distance.' — Haradatta.
62 APASTAMBA. I, 5, 17.
pufified (by the application of cowdung and the Hke).
9. (If he eats) out of an earthen vessel, he shall eat out of one that has not been used (for cooking).
10. (If he can get) a used vessel (only, he shall eat from it), after having heated it thoroughly.
11. A vessel made of metal becomes pure by beine scoured with ashes and the like.
12. A wooden vessel becomes pure by being scraped.
13. At a sacrifice (the vessels must be cleaned) according to the precepts of the Veda.
14. He shall not eat food which has been bought or obtained ready-prepared in the market.
15. Nor (shall he eat) flavoured food (bought in the market) excepting raw meat, honey, and salt.
16. Oil and clarified butter (bought in the market) he may use, after having sprinkled them with water.
17. Prepared food which has stood for a night, must neither be eaten nor drunk.
18. Nor (should prepared food) that has turned sour (be used in any way).
19. (The preceding two rules do) not (hold good
11. 'It must be understood from other Smmis, that brass is to be cleaned with ashes, copper with acids, silver with cowdung, and gold with water.' — Haradatta. Manu V, 114.
12. ]\Ianu V, 115.
16. 'Having sprinkled them with water and purified them by boiling ; or, according to others, mixing them with so much water as will not spoil them.' — Haradatta.
17. The Sanskrit has two terms for 'eating;' the first 'khad' applies to hard substances, the second ' ad ' to soft substances. Manu IV, 211 ; Y%n. I, 167.
18. INIanu IV, 211 ; V, 9 ; Ya^n. I, 167.
19. Blanu V, 10, 24 and 25.
I, 5, 17, Eating and Forbidden Food. 63
in regard to) the juice of sugar-cane, roasted rice-
grains, porridge prepared with whey, roasted yava,
gruel, vegetables, meat, flour, milk and preparations
from it, roots and fruits of herbs and trees.
20. (Substances which have turned) sour with-
out being mixed with anything else (are to be
avoided).
21. All intoxicating drinks are forbidden,
22. Likewise sheep's milk,
23. Likewise the milk of camels, of does, of
animals that give milk while big with young, of those
that bear twins, and of (one-hoofed animals),
24. Likewise the milk of a cow (buffalo-cow or
she-goat) during the (first) ten days (after their
giving birth to young ones),
25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors,
26. (Likewise) red garlic, onions, and leeks,
27. Likewise anything else which (those who are learned in the law) forbid.
28. Mushrooms ought not to be eaten ; that has been declared In a Brahma;2a ;
20. According to Haradatta, Apastamba returns once more to the question about sour food, in order to teach that dishes pre- pared with curds and other sour substances may be eaten.
22. Manu V, 8 ; Yagn. I, 170.
23. Manu V, 8, 9; Ya^n. I, 170. ' Sandhini, translated by " females that give milk while big with young," means, according to others, " female animals that give milk once a day." ' — Haradatta.
24. Manu V, 8.
26. Manu V, 5; Ya^n. I, 176.
27. Haradatta observes that Apastamba, finding the list of for- bidden vegetables too long, refers his pupils to the advice of the 6'ish/as. The force of this Sutra is exactly the same as that of
I, 3. Ii. 38-
28. Yao-n. I, 171.
64 APASTAMBA. I, 5, 17.
29. (Nor the meat) of one-hoofed animals, of
camels, of the Gayal, of village pigs, of ^'arabhas,
and of cattle.
30. (But the meat) of milch-cows and oxen may be eaten.
31. The Va^asaneyaka declares ' bull's flesh is fit
for offerings.'
32. Amongst birds that scratch with their feet for food, the (tame) cock (must not be eaten).
33. Amongst birds that feed thrusting forw^ard
their beak, the (heron, called) Plava (or ^'aka/abila,
must not be eaten).
34. Carnivorous (birds are forbidden),
35. Likewise the Ha;;2sa, the Bhasa, the Brah- ma;n duck, and the falcon.
36. Common cranes and Saras-cranes (are not to
be eaten) with the exception of the leather-nosed
Lakshma;^a.
37. Five-toed animals (ought not to be eaten) with the exception of the Iguana, the tortoise, the
29. The camel, Gayal, and ^arabha are mentioned as ' forbidden animals,' ^atapalha-br. I, 2, i, 8; Aitareya-br. II, i, 8; see also Weber, Ind. Stud. X, 62 ; Manu V, 11, 18 ; Y%n. I, 172, 176.
32. Ya^n. I, 176.
33. Manu V, 12 ; Yao-il. I, 172.
34. Manu V, II ; Ykgn. I, 172.
35. Ya^n. I, 172.
36. Other commentators take the whole Sutra as one compound, and explain it as an exception to Sutra 34. In that case the translation runs thus : (' Carnivorous birds are forbidden) except the Krun/'a, KraunX'a, Vardhrawasa, and Lakshma^/a.' — Haradatta. This translation is objectionable, because both the KruuX'as, now called Kulam or KiiSX', and the Krauu^a, the red-crested crane, now called Saras (Cyrus), feed on grain. Manu V, 12 ; Ya^n. I, 172.
37. Manu V, 18 ; Ya_^n. I, 1 77. Putikhasha is, according to Hara- datta, an animal resembling a hare, and found in the Himalayas.
I, 6, i8. EATING AND FORBIDDEN FOOD. 65
boar called SvslvU, the porcupine, the rhinoceros, the hare, and the Putikhasha.
^S. Amongst fishes, the A'e/a ought not to be eaten,
39. Nor the snake-headed fish, nor the alligator,
nor those which live on flesh only, nor those which
are misshaped (like) mermen.
PRAi'NA I, Fa^ALA 6, KlIAiVZiA 18.
1. Honey, uncooked (grain), venison, land, roots,
fruits, (a promise of) safety, a pasture for cattle, a
house, and fodder for a draught-ox may be accepted
(even) from an Ugra.
2. Harita declares, that even these (presents) are
to be accepted only if they have been obtained by
a pupil.
3. Or they (Brahma;^a householders) may accept
(from an Ugra) uncooked or (a little) unflavoured
boiled food.
4. (Of such food) they shall not take a great
quantity (but only so much as suffices to support
life).
5. If (in times of distress) he is unable to keep himself, he may eat (food obtained from anybody),
39. Haradatta closes this chapter on flesh-eating by quoting Manu V, 56, which declares flesh-eating, drinking spirituous liquor, and promiscuous intercourse to be allowable, but the abstinence therefrom of greater merit. He states that the whole chapter must be understood in this sense.
18. I. Manu IV, 247. 'Ugra denotes either a bad twice-born man or the offspring of a Vaijj'a and of a -S'udra-woman. Other persons of a similar character must be understood to be included by the term.' — Haradatta.
4. Also this rule seems to belong to Harita, on account of its
close connexion with the preceding two.
[2] F '
66 APASTAMBA. 1,6, 1 8,
6. After having touched it (once) with gold,
7. Or (having touched it with) fire.
8. He shall not be too eager after (such a way of
living). He shall leave it when he has obtained a
(lawful) livelihood.
9. (A student of the Brahmanic caste) who has
returned home shall not eat (in the house) of people
belonging to the three tribes, beginning with the
Kshatriya (i. e. of Kshatriyas, Vai^yas, and ^'udras).
10. He may (usuahy) eat (the food) of a Brah-
ma?/a on account of (the giver's) character (as a
Brahma;za). It must be avoided for particular
reasons only.
11. He shall not eat in a house where (the host)
performs a rite which is not a rite of penance, whilst
he ought to perform a penance.
12. But when the penance has been performed, he may eat (in that house).
8. Haradatta quotes, in support of the last Sutras, a passage of the ^//andogya Upanishad, I, 10, i, and one from the i?/g-veda, IV, 18, 13, according to which it would be lawful to eat even impure food, as a dog's entrails, under such circumstances. Other commentators explain this and the preceding three Sutras differently. According to them the translation would run thus : ' If he himself does not find any livelihood (in times of distress, he may dwell even with low-caste people who give him something to eat, and) he may eat (food given by them) paying for it with (some small gift in) gold or with animals.' This second explanation is perhaps preferable.
9. Manu IV, 218, 219, and 223.
11. ' If a Brahma^a who has been ordered to perform a penance, performs a Vain-adeva or other rite without heeding the order of his spiritual teacher, then a student who has returned home ought not to eat in his house, until the enjoined penance has been per- formed.'— Haradatta.
12. ' The use of the part. perf. pass, "performed" indicates that he must not eat there, whilst the penance is being performed.' — Haradatta.
I, 6, i8. EATING AND FORBIDDEN FOOD. 67
13. According to some (food offered by people)
of any caste, who follow the law^s prescribed for
them, except that of KS"udras, may be eaten.
14. (In times of distress) even the food of a
vSudra, who lives under one's protection for the sake
of spiritual merit, (may be eaten.)
15. He may eat it, after having touched it (once)
with gold or with fire. He shall not be too eager
after (such a way of living). He shall leave it w^hen
he obtains a (lawful) livelihood.
16. Food received from a multitude of grivers must not be eaten,
I 7. Nor food offered by a general invitation (to all comers).
18. Food offered by an artisan must not be eaten,
19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas),
20. Nor (that of men) who live by letting lodgings or land.
21. A (professional) physician is a person whose food must not be eaten,
22. (Also) a usurer,
23. (Also) a Brahma;/a who has performed the
14. Ya^n. I, 166.
15. Manu IV, 223.
16. Manu IV, 209.
17. Manu IV, 209 ; Yagn. I, 168.
18. Manu IV, 210, 215 ; Ya^u. I, 162-164.
19. Y%u. I, 164.
21. Manu IV, 212 ; Ya^n. I, 162.
22. Manu IV, 210; Yao-n. I, 161.
23. 'That is to say, one who has begun, but not finished a Soma-sacrifice.' — Haradatta. Manu IV, 210, and Gopatha-brah- ma«a III, 19.
68 APASTAMBA. 1, 6, i8.
Diksha;/iyesh/i (or initiatory ceremony of the Soma- sacrifice) before he has bought the king (Soma).
24. (The food given by a person who has per-
formed the Diksha/nyesh/i may be eaten), when the
victim sacred to Agni and Soma has been slain,
