25. Or after that the omentum of the victim (sacred to Agni and Soma) has been offered.
26. For a Brahma/za declares, ' Or they may eat
from the remainder of the animal, after having set
apart a portion for the offering.'
27. A eunuch (is a person whose food must not be eaten),
28. (Likewise) the (professional) messenger em- ployed by a king (or others),
29. (Likewise a Brahma/za) who offers substances that are not fit for a sacrifice,
30. (Likewise) a spy,
31. (Also) a person who has become a hermit
without (being authorized thereto by) the rules (of
tlie law),
32. (Also) he who forsakes the sacred fires
(without performing the sacrifice necessary on that
occasion).
25. Aitareya-brahina7/a II, i, 9.
27. Manu IV, 211 ; Ya^n. I, 161.
28. The village or town messengers are always men of the lowest castes, such as the Mahars of Maharashtra.
29. 'For example, he who offers human blood in a magic rite.' — Haradatta.
30. Haradatta explains Xari, translated by ' spy,' to mean ' a secret adherent of the Sskta. sect' {gud/ia.Bv:, jakta/;). The exist- ence of this sect in early times has not hitherto been proved.
31. Haradatta gives the 6'akyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended.
32. Y%-ii. I, 160.
I, 6, 19. Eating and Forbidden Food. 69
■;^. Likewise a learned Brahma;^a who avoids
everybody, or eats the food of anybody, or neglects
the (daily) recitation of the Veda, (and) he whose
(only living) wife is of the ^'udra caste.
PkA5NA I, PaT^ALA 6, KlIAiVDA 19.
1. A drunken man, a madman, a prisoner, he who
learns the Veda from his son, a creditor who sits
with his debtor (hindering the fulfilment of his
duties), a debtor who thus sits (with his creditor
are persons whose food must not be eaten) as long
as they are thus engaged or in that state.
2. Who (then) are those w^hose food may be eaten ?
3. Ka/^va declares, that it is he who wishes to give.
4. Kautsa declares, that it is he who is holy.
5. Varshy^ya/^I declares, that it is every giver (of food),
6. For if guilt remains fixed on the man (who
committed a crime, then food given by a sinner) may
be eaten (because the guilt cannot leave the sinner).
33. 'Who avoids everybody, i.e. who neither invites nor dmes with anybody.' — Haradatta.
19. I. IManuIV, 207 ; Yagn. I, 161, 162. Another commentator explains a;/ika, translated above ' he who learns the Veda from his son,' by ' a money-lender,' and combines pratyupavish/a// with this word, i. e. ' a money-lender who sits with his debtor hindering him from fulfilling his duties.' This manner of forcing a debtor to pay, which is also called AX'arita (see ]Manu Vllf, 49), is, though illegal, resorted to sometimes even now.
2. ' The object of this Siitra is to introduce the great variety of opinions quoted below.' — Haradatta.
4. 'Holy' means not only 'following his lawful occupations,' but particularly ' practising austerities, reciting prayers, and offering burnt- oblations.' — Haradatta.
70 APASTAMBA. I, 6, 19.
But if guilt can leave (the sinner at any time, then
food given by the sinner may be eaten because) he
becomes pure by the gift (which he makes).
7. Offered food, which is pure, may be eaten,
according to Eka, Ku/zika, Ka/A'a, Kutsa, and
Pushkarasadi.
8. Varshyaya/^i's opinion is, that (food) given unasked (may be accepted) from anybody.
9. (Food offered) willingly by a holy man may be eaten.
10. Food given unwillingly by a holy man ought not to be eaten.
11. Food offered unasked by any person what- soever may be eaten,
1 2. ' But not if it be given after an express pre- vious announcement;' thus says Harita.
13. Now they quote also in a Pura;/a the follow-
mor two verses
14. 'The Lord of creatures has declared, that
food offered unasked and brought by the giver him-
self, may be eaten, though (the giver be) a sinner,
provided the gift has not been announced before-
hand. The Manes of the ancestors of that man who
spurns such food, do not eat (his oblations) for fifteen
years, nor does the fire carry his offerings (to the
gods).'
15. (Another verse from a Pura;/a declares) : 'The food given by a physician, a hunter, a surgeon, a
10. Another commentator explains this Sutra thus: 'He need not eat the food offered by a righteous man, if he himself does not wish to do so.' — Haradatta.
14. See Manu IV, 248 and 249, where these identical verses occur.
15. INIanu IV, 211, 212.
1,7,20. FORBIDDEN food; LAWFUL LIVELIHOOD. 7 1
fowler, an unfaithful wife, or a eunuch must not be eaten.'
1 6. Now (in confirmation of this) they quote (the
following verse) : * The murderer of a Brahma/^a
learned in the Veda heaps his guilt on his guest, an
innocent man on his calumniator, a thief set at liberty
on the king, and the petitioner on him who makes
false promises.'
PrASNA I, PaT-ALA 7, KHAiVZiA 20.
1. He shall not fulfil his sacred duties merely in
order to acquire these worldly objects (as fame, gain,
and honour).
2. For when they ought to bring rewards, (duties thus fulfilled) become fruitless.
3. (Worldly benefits) are produced as accessories
(to the fulfilment of the law), just as in the case of a
mango tree, which is planted in order to obtain fruit,
shade and fragrance (are accessory advantages).
4. But if (worldly advantages) are not produced, (then at least) the sacred duties have been fulfilled.
5. Let him not become irritated at, nor be de-
ceived by the speeches of hypocrites, of rogues, of
infidels, and of fools.
6. For Virtue and Sin do not go about and say,
* Here we are ;' nor do Gods, Gandharvas, or Manes
say (to men), ' This is virtue, that is sin.'
7. But that is virtue, the practice of which wise
16. Regarding the liberation of the thief, see Apastamba I, 9, 25, 4. A similar verse occurs Manu VIII, 317, which has caused the confusion observable in many MSS., as has been stated in the critical notes to the text.
20. 7. The Sutra is intended to show how the law should be ascertained in difficult cases. Haradatta quotes here the passage of
72 APASTAMBA. I, 7, 20.
men of the three twice-born castes praise; what they blame, is sin.
8. He shall regulate his course of action according
to the conduct which in all countries is unanimously
approved of by men of the three twice-born castes,
who have been properly obedient (to their teachers),
who are aged, of subdued senses, neither given to
avarice, nor hypocrites.
9. Acting thus he will gain both worlds. :o. Trade is not lawful for a Brahma/za.
11. In times of distress he may trade in marketable goods, avoiding the following, that are forbidden :
12. (Particularly) men, condiments and liquids,
colours, perfumes, food, skins, heifers, substances
used for glueing (such as lac), water, young corn-
stalks, substances from which spirituous liquor may
be extracted, red and black pepper, corn, flesh, arms,
and the hope of rewards for meritorious deeds.
13. Among (the various kinds of) grain he shall
especially not sell sesamum or rice (except he have
grown them himself).
14. The exchange of the one of these (above- mentioned goods) for the other is likewise unlawful.
15. But food (maybe exchanged) for food, and
Ya^n. I, 9, on Parishads, and states that the plural arya>^ shows that three or four must be employed to arrive at a decision. See also Manu XII, 108 seq.
8. Manu I, 6.
I r. This Sutra, which specifies only one part of a Vai^ya's occu- pations as permissible for Brahma;zas in distress, implies, according to Haradatta, that his other occupations also, as well as those of a Kshatriya, are permissible. Manu IV, 6; X, 82 ; Y%n. Ill, 35.
12. Manu X, 86-89 ; Yagii. Ill, 36-39.
13. The exception stated above, is given by Haradatta on the authority of Manu X, 90 ; Ya^n. Ill, 39.
15. ' From the permission to exchange learning for learning, it
1,7,21. Lawful Livelihood. 73
slaves for slaves, and condiments for condiments, and perfumes for perfumes, and learning for learning.
1 6. Let him traffic with lawful merchandise which he has not bought,
PrAS-NA I, PaTALA 7, KllAND\ 21.
1. With Muii^a-grass, Balba^a-grass (and articles made of them), roots, and fruits,
2. And with (other kinds of) grass and wood which have not been worked up (into objects of use).
3. He shall not be too eager (after such a live- lihood).
4. If he obtains (another lawful) livelihood, he shall leave off (trading);
5. Intercourse with fallen men is not ordained,
6. Nor w^ith Apapatras.
7. Now (follows the enumeration of) the actions which cause loss of caste (Pataniya).
8. (These are) stealing (gold), crimes whereby one
becomes an Abhi^asta, homicide, neglect of the
Vedas, causing abortion, incestuous connexion with
relations born from the same womb as one's mother
may be known that it is not lawful to sell it.' — Haradatta. Manu X, 94.
2L 2. ' Since it is known that ^Nluii^a and Balba^a are kinds of grass, it may be inferred from their being especially mentioned (in Sutra i) that objects made of them (may be also sold).' — Haradatta.
4. \%n. Ill, 35.
5. jManu XI, 180.
6. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29.
8. The crimes by which a person becomes Abhi^asta are enu- merated below, I, 9, 24, 6 seq., where an explanation of the term will be given.
74 APASTAMBA. I, 7, 21.
or father, and with the offspring of such persons,
drinking spirituous Hquor, and intercourse with per-
sons the intercourse with whom is forbidden.
9. That man falls who has connexion with a female
friend of a female Guru, or with a female friend of a
male Guru, or with any married woman.
10. Some (teachers declare), that he does not fall
by having connexion with any other married female
except his teacher's wife.
11. Constant commission of (other) sins (besides
those enumerated above) also causes a man to lose
his caste.
12. Now follows (the enumeration of) the acts which make men impure (Aj'u/t'ikara).
13. (These are) the cohabitation of Aryan women with ^'udras,
14. Eating the flesh of forbidden (creatures),
15. As of a dog, a man, village cocks or pigs, car- nivorous animals,
16. Eating the excrements of men,
17. Eating what is left by a ^'udra, the cohabita- tion of Aryans with Apapatra women.
18. Some declare, that these acts also cause a man to lose his caste.
19. Other acts besides those (enumerated) are
causes of impurity. He who learns (that a man has)
committed a sin, shall not be the first to make it
known to others ; but he shall avoid the (sinner),
when performing religious ceremonies.
9. Regarding the 'male Gurus' see above. By 'female Gurus' their wives are meant.
10. I.e. he need not perform so heavy a penance.
19. 'That is to say, he is not to invite the sinner to dinners, given at the occasion of religious ceremonies.' — Haradatta.
1,8,22. penance; KNOWLEDGE OF THE ATiMAN. J$
PrA5NA I, Pa^ALA 8, KHAiVDA 22.
1. He shall employ the means which tend to the
acquisition of (the knowledge of) the Atman, which
are attended by the consequent (destruction of the
passions, and) which prevent the wandering (of the
mind from its object, and fix it on the contemplation
of the Atman).
2. There is no higher (object) than the attain- ment of (the knowledge of the) Atman.
3. We shall quote the verses (from the Veda)
which refer to the attainment of (the knowledge
of) the Atman.
4. All living creatures are the dwelling of him
who lies enveloped in matter, who is immortal and
who is spotless. Those become immortal who wor-
ship him who is immovable and lives in a movable
dwelling.
5. Despising all that which in this world is called
an object (of the senses) a wise man shall strive after
the (knowledge of the) Atman,
22. I. The knowledge of the Vedanta and the means which pre- pare men for the knowledge of the Atman, the 'absolute, the universal soul,' are placed in this Pa/ala at the head of the penances, because they are most efficacious for the removal of all sin. The means are absence of anger &c., which are enumerated I, 8, 23, 6.
2. Haradatta gives in his commentary a lengthy discussion on the Atman, which corresponds nearly to ^ankara's Introduction to and Commentary on the first Sutra of Badarayawa.
3. The following verses, according to Haradatta, are taken from an Upanishad.
